THE BOOK OF THE REVELATION PARAPHRASED; WITH ANNOTATIONS ON EACH CHAPTER.  
Whereby it is made plain to the meanest Capacity.  DAN. XII. 4. 
— Many shall run, to and fro, and Knowledge shall be increased.  HAB. II. 2. 
— Writ the Vision, and make it plain upon Tables, that he may run that readeth it.  
LONDON: Printed in the Year, MDCXCIII.   

THE PREFACE.  
THere is scarce any part of Holy Writ, which hath met with a more severe entertainment in the World, than this Sacred Book: For although it hath evident Characters of its Divine Authority, and more Humane Testimony, than any other Book of the New Testament; yet upon the increase of the Millenary Controversies in the Church; it was first called in question, and then boldly, and impiously rejected, by that party, whose Sentiments it oppposed, until they had found out a way of reconciling it unto them. Into such extravagancies will immoderate opposition transport men, and a fond Love, and heady Zeal for private Fancies and Opinions! Neither have those who have endeavoured to illustrate, and clear the difficulties of this Mysterious Book, met with less gentle usage in these latter ages, especially from those of our own Nation; but have been commonly represented as Frantic Zealots, and Crazed Enthusiasts; or where such Characters could not be fastened on them; they have been generally depressed in the World, if their Sentiments proved contrary to what was most prevailing in it; to the great discouragement of inquisitive Persons, and to the mighty hindrance of Truth, and Knowledge; which never thrive better than under a gentle, and moderate freedom. And therefore, I cannot but regret (although it be to the Dishonour of my own Nation) the hard fate of those two excellent Persons, Mr. Potter and Mr. Mede; the former of whom, although admirably skilled in many abstruse parts of Learning, yet lived, and died in an obscure retirement, in a remote corner of the Land; whilst the other (the Ornament of our Church, and of the Age he lived in) was never able so much as to keep a Horse for Health, not State, which was the height of his ambition. And I wish I could say, that we were grown more favourable to such disquisitions; that so a considerable person, of deep Thought, and of great insight into Mysterious Truths, (upon whose Hypothesis the following Interpretation is chief grounded, after much doubt, and trial of it) might not be permitted to struggle with adversity, and lie under the depressing circumstances of Restraint. But, alas, I fear that (like the Apostle Peter, 
(a) Luke 9.33.  when he desired the continuance of the Glory of Christ's transgfiuration, upon this Earth,) we know not what we say, when we wish that such men had met with greater advantages in the World, as the present state of it is; and that we ought not to seek 
(b) Jerem 45.  great things for ourselves, or others, whilst the Church is in a Sackcloth State, and Condition; but that our Souls are to be suited to God's Dispensations, and we are not to aim at high things, in the times of public calamities. And whosoever makes this use of privacy, and adversity; may sooner meet with Divine Visitations, and comforts in the most obscure corner; and with Spiritual Illuminations in a Patmos, or a Prison; than amidst the greatest affluence of the enjoyments of this World; and all the advantages of great Parts, many Books, and much Learning; which too often swell the mind, and puff up, more than edify; whereas the chief qualifications (next to Prayer, and the Divine assistance) to the attaining to Knowledge in this, or any other part of Scripture, are Humility, Industry, and Patience in searching; and a ready submission to Convictions, although they prove contrary to our former thoughts, and our present interest. For great application of Mind, is necessary to search into the bottom of Mysterious Truths; and a man who would understand the Will of God in this Prophecy; must during the Study of it, renounce Parties, and Prejudices; and divest himself of his former Principles, although never so deeply rooted, and never so seemindy rational; and closely follow that Sense, which appears to be the meaning of the Holy Spirit. For God's Thoughts, are not as our Thoughts; and men of the greatest strength of Reason, when they happen upon false Principles, and too strictly adhere to them, are of all others the most irreclaimable. It were easy to show that Alcazar (who spent twenty Years in the Study of this Prophecy) Ribera, and other very Learned, and Judicious Men amongst the Romanists, had scarcely miss of many great Truths, if they had not been of that Communion; and that several truly great and good Men among the Protestants, were misled by a too fond respect for some private Principles: Such as were, the impossibility that so gross an Idolatry, and so Universal an Apostasy, as is supposed in this Prophecy; should ever be permitted to overspread the Face of the Visible Church, which yet is supposed should actually come to pass towards the end of the Word, by Ribera, 
(a) Viegas, Victorinus, and most of the Ancient Fathers, Alcas. pag. 20.  and other learned Papists, chief upon the evidence which this Book afforded them: And such also was their opinion of the necessity of an uninterrupted Succession in every Church; and the impossibility of deriving it from one which was formally Idolatrous; together with a greater Love for the outward Peace, Unity, and Prosperity of the Church; than it is capable of, during this imperfect State; in which they seem to have rested, without expecting one of a different Nature: Which seem to be the chief prejudices, upon which, Grotius, Mr. Thorndick, Dr. Hammond, and others, espoused a groundless, narrow, and inconsistent Hypothesis, contrary to the common Doctrine of Protestants, and of the Churches of which they were Members, and to the Scope, and genuine sense of the words of this, and other Prophetical Books of Scripture; as hath been sufficiently shown by Dr. Moor, Dr. Cressener, and several Divines of Foreign Churches: Whereas Mr. Mede seems to have been rewarded by God, with the best grounded, the most consequential, and the most comprehensive Hypothesis of any other; for his great freedom of Mind, impartial Search, and universal Charity; which were joined in him, with a rare, and uncommon mixture, of slowness, and yet largeness of thought. I am not ignorant, that many excellent persons, who have shaken off the fetters of Prejudice, and Education; and have too great Souls to he confined within the narrow compass of a Party, or a private Interest; are yet very a verse to the Writings of those, who offer at the Interpretation of Prophetical Scripture, if their sentiments seem to look with a too close, and threatening Aspect upon the Age they live in: because of the frequent falsity of such pretences; and the ill influence they may have (especially at some times, and seasons) upon the public peace of Church and State. And indeed, they are not to be blamed for being cautious, and watchful over such Pretenders; especially at a time, and in a Nation so prone to Enthusiasm; and so easily transported into irregular Practices, upon any new, or unusual Occurrence. But although due caution be commendable; yet a settled aversion to, or a careless neglect of searching into Scripture Prophecies, may be of as ill effect to the Public, as the Confidence of false Pretenders to the Interpretation of them, or the rashness of the giddy Multitude can possibly be: And I cannot see what excuse Learned Men can have, for not weighing and considering, what is offered from Scripture, History and Reason, towards the clearing up of that Prophecy, to the Study of which, the reward of Blessedness is promised in it. Rashness, and groundless Confidence, and pretences to immediate Impulses, when not agreeable to Scripture, or Reason, are indeed to be Despised; and it is fit that even those who propagate Truths after a Turbulent and Zelotick manner, should be restrained; but when things, which may seem something strange, and uncommon, are offered by Men of Piety, and Learning, although with an Air of some more than ordinary assurance; it is very commendable to search into the grounds of them; and not wholly to slight them, although there may be a mixture of Frailty and Error in them: For God doth not now ordinarily assist after an infallible manner; and sometimes permitted even his Prophets 
(a) 1 Sam. 16.6. 2 Sam. 7.3. 2 Kings 4.27.  to Err, when their desires were too eager, and their approbation even of a good design too hasty, and they spoke as Men, not as Prophets.  
Enthusiasm, which arises from an overheated Imagination, is indeed a dangerous Disease of the Soul; and it is, I must confess, something difficult for the best, and wisest Men, to avoid all taint, and infection of it, whilst they are too intent upon the Study of Prophetical Scripture; especially of those parts of it, in which God (who hath afforded us in Scripture, suitable matter for the exercise of all our Intellectual Capacities) has condescended to the Fancy, and Imagination of Mankind; and has entertaired them (as he hath done in this Book, if I may so speak) with a Divine Opera, representing the greatest transactions belonging to his Church, in Sacred Emblems, and Hieroglyphics. Upon which consideration, c●re hath been taken, that no interpretation should be inserted into the Paraphrase upon the Text, which was not thought to be justly grounded upon the Scriptures quoted in it; and bare Imagination hath not been in the least indulged, but in the Annotations; where it is Lawful to Exspatiate, to propose conjectures to the Learned World, and to give the reins to Fancy, but under the curb, and restraints of Reason, and Prudence. But although Enthusiasm (which is a false pretence to extraordinary Impulses, and Inspirations from God) be very pernicious to the Souls of Private Persons, as well as to the Public; yet it is certainly of very ill consequence, rashly to reject every thing as Enthusiastic; in the performance of which, good, sober, and judicious persons, profess themselves to have found sometimes more than ordinary assistance, upon the due use of proper means: Because it tends to the disparagement of the Gifts of the Holy Ghost; encourages Men in a Jejune, dry formality of Religion, without inward Life, and Spirit; and robs them of much of that Joy, and Comfort, they might otherwise find, in harkening what God the Lord will say unto them, by bringing natural, and revealed Truths into their Minds, and by opening, and awakening their Ears to Discipline, and Instruction; for God speaketh once, yea, twice, but man perceiveth it not. For let Men of narrow Souls, or those who have accustomed themselves only to dry Reasoning, think what they will; it is evident enough from some men's Experience, and from the very Spirit, and Majesty which appears in their Discourses; that they are raised sometimes above themselves; and are afforded a clearer, and larger prospect, of useful, great, and momentous Truths, than their Faculties do ordinarily arrive to; or could have reached, without Divine Assistance, And extraordinary Truths, are not only to be expected from those, who have an happy Concurrence of all the Endowments which complete a Great Genius; but are frequently bestowed upon men of meaner abilities; such Oar being often found amidst much Dross, and many Imperfections, especially of Style, and other Ornaments, which the World too much values, and unreasonably dotes upon: God for the Exaltation of free Grace, and that men might not Glory in themselves, and attribute things to their own Skill; sometimes making use of the foolish, weak, and base things of the World; to confound the Wise, the Mighty, and most valuable things in the esteem of Men. And therefore, I hope, that men of Wit, and Natural Accomplishments; will not disdain to look into Authors, whose way of management may at first sight promise little; much less, rashly despise great Truths, for not being clothed in a modish Dress: For many men, who have true, and just Thoughts of things, are very unhappy in expressing them; and they who much Study the Prophetical Writers (whose Style, as the ingenious Theorist of the Earth truly observes, is rather Bold, and Noble, than Just) will contract a swelling, obscure, and Metaphorical Style; which, elevated Minds, and even Plato himself, could not avoid; nor the generality of the first 
(a) Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosophers; who are observed to have admitted a Divine Principle into their Philosophy (the want of which is an unpardonable fault in Aristotle, and others) as if an uncommon, and freer Style, were the effect of Noble, and Divine Thoughts; and a too close, and jejune one, were the sign of a narrow and an Atheistical Disposition.  
But whatsoever may be thougnt of the Interpreters of this Prophecy; the Prophecy itself is certainly worthy the utmost thoughts of all Pious, Learned, and Ingenious Persons; whose pains will be sufficiently rewarded, by the pleasure, Spiritual Profit, and Advantages they will reap from it. For what can afford greater pleasure to Pious Minds, than to have a view in lively Emblems, of the Throne of the Majesty of tne great God; and to see his Glory, and Goodness pass before them, in Mystical representations of his Attributes, of the Mystery of our Redemption, and the Glorious Kingdom of Christ, the Lamb slain from the Foundation of the World? Who can forbear breaking forth into Praises, and Thanksgivings, upon reading the Songs of Victory, which the blessed Spirits sing before the Throne or God, at the several Exaltations, and Triumphs of Christ's Kingdom? And who is so in Love with this present World, as not to wish that he were Dissolved, that he might be with Christ in his holy Mount 
(a) Chap. 14. 1. ? And that even this Earth, and Heaven's might meit and pass away (although he himself should suffer Loss thereby, and be saved, but so as by Fire) that he might be with Christ, and the blessed Saints, in a New World, wherein Righteousness shall dwell? What more grateful Entertainment for an Ingenious Mind; than to have a prospect of all the great Transactions of the World since Christ's Resurrection, represented as in Scenes shifted by the Ministry of Angels, at each great change upon the Stage of this World? For this Book is a Divine Drama, full of holy Art, and sacred Ornaments, taken from Prophetic Symbols, and Eastern Hieroglyphics; into which the Holy Spirit hath transferred most of the Beauties, Excellencies, and Magnificence of the Old Testamen; and the greatest part of the Types, and Figures of the Law; the Throne of God, and the Kingdom of Christ, being the True Tabernacle, of which Moses saw the Pattern in the Mount. And the Art observed in it, is very admirable, and much like that of a true, and just Poem; the design of it, being one great Action, viz. The Kingdom of Christ, to which all the lesser Actions are Subservient as to one great End; which is carried on after a delightful, as well as an Instructive manner, by Descriptions, Narrations, a Chorus of Angels and blessed Spirits, and by Christ himself speaking on great occasions; as by so many Episodical Ornaments. And may God inspire some Pious and Devout Soul, with a Poetical Spirit, suitable to the greatnest of the Subject; with a Spirit like that which came from him upon his Servants David, and Solomon, when in Divine Raptures they set forth the glories of his Kingdom; for the Subject well deserves an inspired Pen, and will outlive all which have been hitherto undertaken, as affording the most proper matter for the Devotion and Contemplation of the New World; and therefore may be justly recommended to all Ingenious Persons, as worthy their most serious Thoughts, and pious Meditations.  
Ribera (a learned Romanist) resembles this Prophecy to a vast Ocean full of Deep Gulfs, receiving, and swallowing up all Human Wisdom; and the Metaphor, although something bold, hath much of Truth in it; there being few of the Liberal Arts, and Sciences, which the Eternal Word, the Wisdom of God, hath not made use of in it; to exercise the understanding of those who have Spiritual Wisdom, and to confound the Wisdom of those who are wise in their own conceits. Here the Sacred Orator may find the most Magnificent Ideas of Divine things; and the most lively Images of what can most effectually raise Admiration, Love and Fear, the most prevailing Passions of Mankind; viz. the Glory of God, and of Christ's Kingdom; and the horror and dread of the Punishments denounced, and executed in it: And all this expressed in a Style 
(a) Stylus five Structura Orationis, qualis nunquam à Mortalibus usurpata fuit, nec apud quenquam Humanum Auctorem Extat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic vides non Humanam. Cotton. apud Poli Syn.  more than Human; whereby some of the wisest and best of all Ages, have been induced to search into it for the Providential Fate of God's Church; and to admire and acknowledge its profound depth, and Divine Authority, (as that great Critic, 
(b) Euseb. Hist. Eccles. 7.25.  Dionysius Alexandrinus did) even when they professed that they could not fathom the meaning of it; which is no slight Argument of the peculiar Majesty, and Excellen- of this Book. Neither let nice Wits be offended at the Paronomastical Allusions may he found in it; for they are frequent in 
(c) Vid. Maimonid Dust. Dubit. 2.43. Gen 9, 27.49, 8, 16, 19 Jerem. 1.11, 12. Dan. 5.25.— 29. Zephan. 2.4. and the Notes on Chap. 2. 1, 3.  Scripture (as they know who have skill in the Original Languages) and were much in use in the Eastern Nations.  
Those who have skill in History, and Chronology, may here exercise it, with great Delight and Satisfaction; and every mind that hath Wisdom (whether it be in Numbers, Geometry, Architecture, Colours, Precious Stones, Meteors, or any other parts of Knowledge here hinted at, or alluded to) ought to contribute their skill to it, For united Endeavours best promote Knowledge; and God himself usually joined 
(a) Exod. 31.2, 3, 6. 36, 1, 2. Eccles. 4.9. Mark 6.7. 1 Cor. 12.8.  many together, Two at least, in every great, and Weighty Work: He gave Aholiab to Bezaleel; joined Aaron to Moses; and Christ sent forth his Disciples by Two, and Two; and raised up Two Witnesses, to testify to the Truths of this Prophecy. And therefore, I cannot but earnestly entreat all that are , in whose Hearts God hath put Wisdom, and skill in Arts (for they are from him, and may thereby be Sanctified) to stir up the Gifts which are in them, and to join hearty, and unanimously together, for the service of the approaching Sanctuary, and Kingdom of Christ; for the work hath been long retarded by the noise of 
(b) 1 Kings 6.7.  Axes and Hammers, that is, by Divisions, and Contentions amongst Christians which ought not to be heard in the Building of God's House; whatsoever hath been hitherto permitted, under imperfect, and lower Dispensations.  
But further; if the Hypothesis here advanced prove true; and this Book be found to contain the great Events belonging to the Christian Church, from the Reformation to the End of Time, and to the Kingdoms of this World, as they have a relation to it; will it not afford a most cogent, and most illustrious Proof for the Being of a God, and a Providence; and for the Divine Authority of the Scriptures; and most effectually silence, the little, and unreasonable Cavils of Atheists, and Antiscripturists? For how could so long a Series, and so great a variety of Events, depending on rational Instruments, and free Agents, seemingly independent on each other, and yet all tending to One End, be revealed so long before their accomplishment; but by One Infinite Mind, or Understanding, comprehending all things at one View, and overruling, and conducting them all to One End? What but infinite Mind, and Wisdom could foresee, and so exactly describe the Orderly 
(a) See Chap. 6.  Succession of the Roman Emperors, by the very particular Countries from which they came, and the great occurrences which happened under them; or so exactly 
(b) See Chap. 2, 10 6, 9-17.  foretell the very Period of the Persecution under Dioclesian; and at so long a distance show the Souls of the Martyrs under the Altar, and the fatal overthrow of Paganism? What else but the Eternal Knowledge, could foretell, and that so particularly, in exact agreement with all History; the Destruction of the Roman Empire, and the 
(a) See Chap 8.  Various Fate of Rome, so often taken and retaken; so often Burnt, and yet not utterly Consumed? What else but Wisdom itself, could so livelily 
(b) See Chap. 9  represent the innumerable swarms of Tormenting Saracens, the Locusts and Scorpions of the Earth; and the mighty inroads of the Turkish Cavalry passing the River Euphrates; and foretell the very manner, and precise time of their taking Constantinople (which cannot therefore be the Beloved City, as Dr. Hammond supposes) in agreement with the Opinions of the latest, and best Chronologers, after a doubt concerning it? What else could Connect the Saracenick Woe, with the Idolatry of the Christian Church as a Scourge to it; and foresee, that Mahomet (a Counter-Antichrist to the Papal One) should arrive to a Supremacy in the East; soon after the Christian 
(c) See page 136, 137.  Chalifs, or pretended Vicars of Christ, had Usurped one of another Nature in the West? What but 
(a) Is. 41, 21-29. 44, 6, 7.45, 21. Wisd. 8. 1.  that infinite Wisdom which reacheth from one end to another, and doth sweetly Order all things; could thus declare the end from the beginning, and from ancient times, the things which are not yet done; and unite together so many distant Events (in agreement with the Prophecies, and Types of the Old Testament, and the Truth of all Profane History) and make them conspire to One End, the Kingdom of his Son? Let the Oracles of the Heathens, show any thing like this; or the most daring Wit demonstrate (and no less evidence ought to satisfy him of the contrary) how this could otherwise come to pass. And if this Book be of Divine Authority; why should the Divinity of our Saviour be doubted of? Who is expressly called 
(b) See Chap. 1. 8, 14.3, 21.5, 6, etc. 17, 14 19, 9, 10, 12, 13.20, 6, 12.21, 6, 7.22, 6, 13.  God in it; receives Divine Worship from Angels and Men; and has the same Attributes given, him with God the Father, and is always represented in it as One with him. For such plain Testimonies ought to outweigh the contrary prejudices, which proceed chief from the Imperfection of our finite, and limited Understandings, and their utter inability to comprehend an Infinite Being.  
But as this Prophecy is Instructive in great Truths, so does it afford satisfaction also in many doubts: For from hence men may learn not to be too much disquieted at great Changes, and Revolutions in Churches, and States; and may the more readily be induced to submit to what is not evidently sinful in them; because they are from God; and that all such great Events are some way or other conducive to Christ's Kingdom; God often making use of the Sins of Men, to bring to pass the Wise, and Good, but Mysterious Counsels of his Will. And from hence also much may be learned with relation to the Government, 
(a) Read the Epistes to the Seven Churches, Chap. 2. and 3. And Chapters 5. 6. 7. 10. 13, 18. 21, 10-27.  Worship, and Reformation of the Church, and to the abating of the warm Contentions about them amongst Protestants; for seeing that all Church States are as yet imperfect; and, like the Jewish Dispensation, but Temporary Ordinances until the time of the Reformation in order to the Kingdom of Christ; the best aught to bear with the worst, because they themselves are but Imperfect; and instead of violent Heats, and Animosities, should endeavour to show each other, the Pattern, Form, and Fashion of God's House, the Apostolical Model, frequently mentioned in this Prophecy; that so they may all (according to the expressions of Ezekiel, 
(a) Chap. 43. 10-12.  in whom there is a Type of Christ's pure Church, whatsoever some triumphant Writers, may, with scorn enough, have said to the contrary) be ashamed of what they have done, and of their Iniquities, and Deviations from it. And in the mean time, until God shall reveal even this unto them; what should they do, but in obedience to the Apostolical Precepts; Bear one another's Burdens; please others rather than themselves; in Honour Prefer one another, do all their things in Charity; and to edification, and Peace, as well as for Truth, Decency, and Order.  
And let not any sincere, and conscientious person of the Romish Communion, be offended at some harsh expressions he may find in this Book; for they are no other, than the Holy Spirit makes use of; to give them a true, and just Idea of the deformity and odiousness of Idolatry, Cruelty, and Church Tyranny in God's sight; that so they might be the more effectually deterred from them: and to create in the minds of Protestants, a due abhorrence of such Practices; by Notions, and Symbols apt to raise a just indignation against them; which have also, by God's Providence, been so deeply imprinted in the minds of the Vulgar, that all endeavours of some Learned Men to the contrary, have been unsuccessful, and sometimes of fatal consequence: and why should men speak peace, where God does not; and give complimental Names to those, whom the Holy Ghost hath stigmatised, and made infamous? So that if the Romish Church be Idolatrous, Usurping, and Cruel; he bringeth not a railing accusation against it, but speaketh the words of Truth, and Soberness; who applieth to it the Titles of Beast, Whore, and Antichrist. And although this charge against the Church of Rome, hath been managed by divers arguments; yet I think by none more successfully than by those which are taken from this Prophecy; which I hope ingenuous Men of that Communion (and many such are there of it) will be pleased to read, and consider; for I dare promise them that they will meet with many 
(a) Especially Chapters 13. and 17.  clear, and unexpected Proofs in it; and such as may give them satisfaction; for I can truly say, that I have experienced their efficacy for the removing of some of their Prejudices, which I lay under.  
As for the present performance, although I find upon a cursory review, some mistakes, and many Imperfections in it, which cannot be avoided in a work of so great length, and difficulty; yet I can assure the Reader that the utmost sincerity hath been used; and all the diligence possible amidst frequent indispositions of Body, and many avocations.  
And as for the main gounds upon which the Interpretation proceeds; viz. The gradual defection of the Church, the Antichristian Apostasy, especially of the Romish Church, and the future glorious Kingdom of Christ; I hope that they have been fully, and plainly proved in their several places 
(a) Read especially Chapters 2. 3. 7. 13. 17. 20. 21. 22. : but other less material, or abstruse things, must take the common Fate of such disquisitions: and all that I shall desire from the Reader is, that he use diligence in search, read the Book throughout, and be true to his Convictions; and then I Hope, Pray, and Believe that he will not miss of Satisfaction; humbly desiring him to remember him in his Prayers, who hath spared no Pains, nor cost in this matter, for his good, God's Glory, and the Promoting of Christ's Kingdom.  
AMEN. Even so, come Lord Jesus.   

THE Argument.  
THis Book is a Dramatic Prophecy, wherein is represented as in Visionary Scenes, the great Events belonging to the Church of Christ, from his Resurrection, 
(a) Chap 1. 10. pag. 11. In Comaedia, sive Tragaedia, nequaquam Spectatur Tempus illud quo Actio datur, sed potius tempus rei ipsius, cujus datur Actio. Alcas. pag. 6.  to the Delivery 
(b) Chap. 20. 11.  up of his Glorious Kingdom 
(c) Chap 1, 7 and Chap. 20. 21. 22.  to God, and the Father: Which Kingdom is the chief Action, or End of the Prophecy, to which all the other Actions represented in it are conducive; and the whole is embellished by many accidental Ornaments, as by so many Episodes: As by a description of the 
(a) Chap. 4.  Throne of the Majesty of God; Songs 
(b) Chap. 5. chap. 7. 10, c. 11, 16. c. 12. 10, c. 14, 1. Chap. 15. and 19.1. etc.  of Triumph, Praise and Thanksgiving; 
(c) Chap. 7. 9-17.  pre-representations of Christ's Kingdom; Christ himself, and Angels speaking, voices from Heaven, together with Thundrings, and Lightnings, and frequent Interlocutory passages, too many to be here particularly mentioned.  
It consists of two Tomes 
(d) See chap. 4, 1. c. 5, 1.  of Prophecy; the former 
(e) Chap 2. and 3.  of which, and the more general one, may be called the Church-Prophecy; the latter, 
(f) Chap. 5.  and more particular, the Book-Prophecy; both reaching from the Resurrection, to the same Period of Time; and describing the same events, but after a different manner; the first by Symbols 
(g) Chap. 2. c. 3.  of Churches; the latter 
(h) See Chap. 6. 1. etc.  by Symbols often taken from the Civil Occurrences of the Roman Empire; and from others relating to the Church as Seated in it; which principally respect the Affairs of the Church, and Kingdom of Christ; and yet are taken from civil Occurrences, that each event might be the better distinguished, as by so many notable Characters of time.  
It gins with a general 
(a) Chap. 1. 1-12.  Preface, or Prologue, wherein the Epoch 
(b) Chap. 1. 10.  of the Prophecy is settled, and the 
(c) Chap. 1. 5, 6, 7.  Period of it, the Kingdom of Christ: And it ends with a general Conclusion, 
(d) Chap. 22. 7-21.  or Epilogue relating to some of the great events, but especially to the Vials.  
Besides the general Preface, there are also two Particular ones; the one 
(e) Chap. 1. 11. 20.  prefixed to the Church-prophecy; in which Christ is represented in a Priestly and Kingly Habit, as Supreme Lord of the Church; the Epistles are declared to be Mystical, and are ordered to be sent to the Churches and their Angels: The other 
(f) Chap. 4. and 5.  is placed before the Book-Prophecy, in which the Throne of God is described, the Divine 
(g) See page 70.  Court of Judicature, which is to pass Sentence upon all the Actions in the Prophecy, is settled, Christ is declared the Supreme Director of them; and appears 
(a) See pag. 83.  as ready to receive his Kingdom.  
But because Christ (according to the Mysterious Agreement betwixt him, and the Father) had promised by 
(b) Dan. 12 7. pag. 83. 87. 112. chap. 10. 6.  Oath that the Beast should have his Times; therefore is the Book given into his hands Sealed with 
(c) Chap. 5. and 6.  seven Seals, which are as so many stops or delays to it, and the several openings of them, as so many removals of obstacles to it, concerning which, see Chap. 6.  
After the opening of the Sixth 
(d) Chap. 6. 12. etc.  Seal upon the downfall of Paganism, the Succession of a Christian Emperor, and the advancement of Christ's Church in the Empire; there is given a representation 
(e) Chap. 7. 9-17.  of Christ's Kingdom (which, as being the chief end of this Prophecy, is always kept in view in it) of which the Christian Empire and Church thus advanced were an Emblem. But because the Mystery of Iniquity began then to increase; therefore 
(a) Chap. 7. 1-9. Chap. 11. 1. and Chap. 12.  are the Servant of God Sealed, the Woman prepares for her Flight into the Wilderness, the Worshippers begin to retire into the Temple, and the Witnesses prepare to put on their Sackcloth (which Visions are cotemporary, and parallel) and not long after are Persecuted by the 
(b) Chapters 11. c. 12. c. 13. c. 17.  Beast, which carries the Woman.  
A pure Church being Sealed, i. e. 
(c) See on Chap. 7. 3, 4. Chap. 8. 1. 6.  covered, and secured amidst the growing Corruptions, and the Seventh 
(c) See on Chap. 7. 3, 4. Chap. 8. 1. 6.  Seal being opened at the final Victory over Paganism by Theodosius; there appear at the opening of that Seal, on the backside 
(d) See on Chap. 5. 1.  of the seventh Roll of the Book, seven Angels, with seven 
(e) See Chap 8. and 9  Trumpets, Symbols of so many Judgements upon the Antichristianizing Church, and Empire. The Judgements of the four 
(f) Chap. 8. 6-13.  first Trumpets were executed by the Northern Nations, which ended in the fall of the Western Emperors, and the Succession of the 
(g) Chap. 9, 1. Chap. 13. and 17. 8-13.  Papal Empire; the Fifth 
(a) Chap. 9 3-12.  by the Saracens; and the sixth 
(b) Chap. 9 12-21.  by the Turks, who destroyed the Antichristian Eastern Empire; and still continue as a Woe upon the Western.  
Quickly after the passing of the Mahometan Woe, which is the second Woe, the Woe of the sixth Trumpet, (before which, 
(c) Chap. 11. 14. 15.  the Witnesses will rise, the ten Kings will hate the Whore, the Antichristian Hierarchy will fall, and there shall be great Conversions) the feventh 
(d) Chap. 11. 12, c. 17, 16. See the Notes on Chap. 18. 21.  and last Trumpet sounds, out of which there proceed seven 
(e) Chap. 11. 15.  Voices, which are the 
(f) Chap. 14.  Voices of the seven Thunders unsealed, (which were sealed at the beginning of the Reformation, described chap 10.) and are as so many preparations to the Blessed Millenuium; out of the seventh 
(g) Chap. 14.19. See Notes on chap. 14. 2.  of which Voices, there issue seven Vials, containing the final Judgements upon Antichristianism, and all the enemies of Christ's Kingdom raised to Judgement; whereupon a Monumental 
(h) See pag. 329. and chapters 15. 16, 18▪ and 19  Pillar, as it were, is erected, with this Inscription, It is done; to show that the Prophecy aims at a certain time of Christ's Victory over his enemies; and of his appearing in Glory, to his Friends and Servants; whereupon also anotner such Inscription is given, chap. 21. 6.  
After the pouring forth of the seventh 
(a) Chap. 16. 17.  Vial, the thousand 
(b) Chapters 20-21. 22.  years' Kingdom of Christ gins; which being Expired, Satan 
(c) Chap. 20. 3.  is loosed for a little space, but the final Judgement comes on; at the end of which, the Kingdom is 
(d) Chap. 20, 11.  delivered up to God.  
And here it is to be observed; that because the same things are represented in the Chutch Prophecy, and in the Book Prophecy; that therefore there are many Synchronisms, or Contemporary Visions in this Book: And because the Kingdom of Christ, and Antichrist are Opposite; that therefore there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Opposite representations in it: Of which the Reader is here presented with a general Scheme; the particulars, which are very many, being to be carefully observed, and gathered out of the Book itself.  
The Church of Ephesus 
(a) Chap. 2. 1-8. See pag. 20. 32.  is contemporary with the four first Seals, and reaches from the Resurrection, A. D. 33. to the beginning of the Persecution under Dioclesian, A. D. 303.  
The Church of Smyrna 
(b) Chap. 2. 8-12.  (in which the Synagogue of Satan arose) is contemporary with the fifth, sixth, and seventh Seal, and lasts until the sounding of the first Trumpet, A. D. 437.  
The Church of Perganus 
(c) Chap. 2. 1●-15.  gins to Witness in Sackcloth at the entrance of the Apostasy, A. D. 437. and is contemporary with the five first Trumpets, and part of the Sixth; and with the progress of the Apostasy, to a Throne, and the slaying of the Antipapal Witnesses, by Excommunications and Persecutions, until about the 12th Century, or between A. D. 1100, and 1200.  
Then arose the Church of 
(d) Chap. 2. 18. etc.  Thyatira, witnesing against the depths of Satanical Corruptions, which continued (during the first Slaying of the Witnesses, and the progress of the Mahometan Woe of the sixth Trumpet 
(a) Chap. 10.  until the Reformation, A. D. 1517.  
The Church of Sardis, together with some low appearances of the Philadelphian State (kept under by those of the Synagogue, chap. 3. 9) are contemporary with the Reformation; and are to last, until some more perfect Church State shall appear; of which (if the Calculations 
(c) See the Notes on Chap. 10. 7. on Chap. 11. 2 11.  frequently mentioned in the following Book, prove true) there will be some more than ordinary appearance about A. D. 1697. when the Beasts Months end.  
The Philadelphian 
(d) Chap. 3. 7-13.  State, the Church of Thyatira 
(e) Chap. 2. 19  in its last works, the undefiled 
(f) Chap. ●. 4.  Names in Sardis, and those also of that State (whom this Prophecy calls Them of the Synagogue, chap. 3. 9 who shall come, and unite themselves to the Church of Philadelphia) carry on the whole series of things (during the 
(g) See Chapters 14  Voices and the Vials) from the rise of that Sat, until the Glorious Millenium; that is, if the Calculations here advanced 
(b) Chap. 3. 1-7.  prove true from A. D. 1697. until 
(a) See Chapters 14. and 16.  A. D. 1727. and from 1727, to 1772.  
After the Millennium; Satan is loosed for a short season; Gog and Magog compass the City, but are destroyed; and all the Enemies of Christ are Judged, and perfectly Subdued; with which the Laodicean 
(b) Chap. 3 14-22. Chap. 20.  State of the Church is cotemporary.  
But besides these Synchronisms betwixt the Church Prophecy, and the Book Prophecy, it is very observable that there are very many Visions in the Book Prophecy, which Synchronize one with another, as is frequently observed in the Annotations, of which here is given a short Specimen, referring the Reader to the Book itself for a larger account of them.  
Synchron. 1. The Seals and many particulars in the twelfth Chapter, are contemporary; as will appear to any one who compares the sixth Chapter with the twelfth.  
Synchron. 2. The Barbarous Nations, chap. 8. 7. entering as Gentiles into the outward Court; the Worshippers in the inward Temple; the Witnesses in Sackcloth; and the Church actually flying into the Wilderness, are also contemporary. See Chapters 8. c. 11. c. 12.  
Synchron. 3. The Beast rising out of the Sea, coming into his Succession, and into his forty two Months, and the ten Kings receiving Power all one Hour with him; are contemporary with the Extinction of the Western Empire upon the Sounding of the Third Trumpet; because when the former Government was expired, Another must needs immediately come into Succession.  
Synchron. 4. The Witnesses lying Dead, and the Woman hid in the Wilderness from the face of the Serpent, are Synchronous.  
Synchron. 5. The ending of the two Times, the beginning of Half Time, the Thunder's Voices Uttered, and then Sealed, are contemporary. See Chap. 10.  
Synchron. 6. The full rising of the Witnesses, the Fall of the tenth of the great City, the passing away of the second Woe, and the beginning of the seventh Trumpet to sound, are contemporary with the End of the three Days and an Half, of the three Times and Half, and of the 1260 days, and forty two Months, which are in an equal Duration.  
Synchron. 7. The seventh Trumpet, the Voices and the Vials; the Judgement on the Whore; the Beast and the False Prophet; the Lamb's Wife making herself ready, are contemporaries.  
Synchron. 8. The thousand Years of Satan Bound; the first Resurrection; the Blessed Participation of it; the New Jerusalem, the New Heaven, and New Earth are contemporaries.  
Synchron. 9 The thousand Years expired; Satan Loosed; the Gog and Magog are together in time.  
Synchron. 10. The Fire coming down from Heaven; Satan's casting into the Lake; the Dead Judged, and with Death cast into the Lake Synchronize; with the White Throne, the Laodicean Saints sitting down with Christ upon it.  

The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Opposites are chiefly these.  The Kingdom of Christ, and of his Saints. The Kingdom of Satan carried on in the fourth, or Roman Monarchy; first as Pagan, then as Antichristian. The Church of Ephesus, as Apostolical. The Church of Ephesus having left its first Love, Chap. 2. 4. Smyrna. A Synagogue of Satan, Chap. 2. 9 Pergamus and Antipas. The Throne of Satan, Balaam, and the Nicolaitans, Chap. 2. 13, 14, 15. the false Prophet, Chap. 16, 13. Thyatira. The Depths of Satan, Jezebel, or the false Prophetess, Chap. 2. 20, 14. The undefiled names in Sardis. Those of the Synagogue, Chap. 3. 3, 4, 9 Philadelphia. The Laodicean Lukewarmness. The Lamb. The Dragon, the Beast, the other Beast with two Horns like a Limb. Chap. 13. 11. The Bride, the Lamb's Wife, chap. 19 7. The Whore, chap. 17. Christ's sealed one's and witnesses. The Marked Slaves of the Beast, chap. 13. 16. The great City, the Holy Jerusalem, the beloved City, the Camp of the Saints, c. 20, 9.21.10. Babylon, the great City reigning over the Kings of the Earth, c. 17. and the City of Gog and Magog, at the four corners of the Earth, c. 20.8. Twelve, the Apostolical Number, c. 7.4. Twenty, five, the Antichristian name, mark, number, c. 13. 18. Christ the King of Kings, and Lord of Lords, chap. 19 16. The Kings of the Earth, chap. 19 19 The Armies which come in the Heaven with Christ, c. 19.14. The Armies of the Kings of the Earth, and their Nations, Gog, and Magog, Chap. 19 15, 19 20, 8.   

ERRATA.  
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ANNOTATIONS ON THE REVELATION.  

CHAP. I.  

The Text.  
1 THE Revelation of Jesus Christ [i.e. the Discovery and Manifestation of Divine Secrets in a Prophetical Vision from Jesus Christ:] which God [the Father] gave unto him [the Great Prophet and Mediator,] to show [or make known by Prophetical Symbols and Representations, and actually to 
* So the word is taken, John 5, 20.14, 8. and in this sense God is said to show Christ; and he to be Revealed, when he came into the World.  exhibit, or produce the Effect of every Vision in its proper time,] unto his Servants [i. e. those Eminent and Faithful Christians, especially Ministers, who dedicate themselves to his Service,] things which must shortly [i. e. suddenly and speedily begin ¹ to] come to pass [one after another;] and [or which 
† And is here, according to the Custom of the Hebrew Language, put for the Pronoun Relative which. ] he [Christ] scent and signified it [i. e. made known the Prophetical Visions of this Book] by his ² Angel [sometimes one special Angel sent for this purpose, and sometimes another] unto his Servant John.   

The Annotations.  
¹ Thus Grotius, Dr. Hammond, and most Interpreters expound these Words; this Prophecy containing a Discovery of things which were to come to pass, in a Succession of time one after another: of which it may be very appositely said, That they must come to pass shortly, when they are shortly, to begin to pass into Event; as an Army is said to be coming, when only the Vanguard gins to appear. With which Interpretation these Words of Dr. Pocock agree (on Joel, pag. 145, 150.) Of those last things, which were to be done, or in doing, to the last of time in this world, St. John, by reason of the certainty of their being fulfilled in due time, saith, that they should be fulfilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or shortly come to pass.  
² Michael and Gabriel are employed in Daniel; but in this Prophecy several Angels are made use of, but none by Name; which, together with the Humane Subordinate Ministry, employed under them, are generally called by the Name of Angel in this Book. From this Verse we may observe the Order of Divine Revelation; which proceeds from God the Father, as the Fountain and Original; and is committed by him to Christ, unto whom all Power is given in the Church: by whom it is sent to his Servants, especially Ministers, by the Ministration of his Angels, who are under him, as their Head and Lord; and his Ministers, to whom the Prophecy is principally directed, are also styled Angels, from their Ministering to him in this Prophecy, together with the Angels. See on, ver. 20.  
2 Who bore record [i. e. hath testified and declared by his Preaching and Sufferings, vers. 9 and in this Book] of [Christ] the Word of God, [John 1.1. Chap. 19.13.] and of the Testimony of Jesus Christ [i. e. the ³ Gospel, 1 Cor. 1.6] and of all things that he saw ⁴ [concerning Christ while he abode on Earth; and afterwards in this, and the following Visions]  
³ Called his Testimony, because it testified of him, declared the Will of God; and was testified unto, or confirmed by his Miracles.  
⁴ Here the Apostle plainly discovers himself to be the Writer of this Book, from many Characters peculiar unto himself; as that he had given Testimony (which is part of the Office of an Apostle in Scripture, Acts 1.8, 22, etc.) unto the Gospel of Christ, and to the Divinity of the Word of God, by his Preaching, and by his Sufferings for it; and that he had delivered many things concerning Christ, of which he had been a peculiar Eye-witness; which are now upon Record in his Gospel, in the like manner of Speech, and way of Assurance, John 1, 14.19, 35.  
And moreover, this being a Preface to the whole Book of Visions he had already seen, these Words may very well refer unto them.  
3 ⁵ Blessed [hear and here after] is he that readeth [and expoundeth with diligence and understanding,] and they that hear [with attention] the words of this Prophecy, and keep [in their Minds, observe, and practise] those things which are written therein; for the time [of their beginning to be successively completed] is at hand [and therefore to be regarded; and the Consideration of it not to be put off unto a further Day, as the Jews were wont to do, Ezek. 12. 21-28.]  
5 The Divine Authority of the Revelation, the Author of the Book, and the Subject-matter of it, having been delivered in brief, in the foregoing Verses; St. John here declares the Fruit and Benefit which the Readers and Observers of it shall reap by it; and very probably gives an intimation, That it ought to be read in public Assemblies; here being mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Reader; and of many, as it were, assembled to hear him Read, and Interpret, according to the Custom of the Church. And without doubt, great is the blessing attending the sober Study of this Book; and the due Observation of the Correspondence betwixt it, and the Events foretold in it, must needs be a matter of extraordinary comfort, especially to those who shall be so happy as to live near the Times of its full completion; as Christ told Daniel, chap. 12. 12. And even what is not so fully understood, is nevertheless (according to the Example of Daniel, and of the Blessed Virgin, Luke 2.19, 50, 51.) to be pondered upon, and kept in our Minds, lest we be found wholly ignorant of the great Truths contained in this Book, when the Times of their Consummation appear; and that thereby God may be wrought upon to make known unto us, what we do not understand; seeing he hath declared, That he that seeketh shall find, and to him that knocketh it shall be opened. But chief the Blessedness here pronounced belongs to those who practice according to the pure and undefiled Rules of Christian Worship given in this Prophecy.  
4 John to the Seven ⁶ [Eminent] Churches in Asia, [the Less:] Grace [i. e. the free and undeserved Love and Assistance of God] be unto you, and ⁷ Peace [i. e.] all manner of Prosperity, especially Spiritual] from ⁸ him [or The] which is, and which was, and which is to come [i. e. the Eternal and Immutable God, Exod. 3.14. who can therefore reveal, and will certainly accomplish all which is here foretold, and which belongs unto his Church, from the beginning unto the end of Time:] and from the ⁹ Seven Spirits [i. e. the Holy Ghost or Spirit, Zach. 4.2, 6.] which are before his Throne [i. e. is present, and of Counsel with him who sits on the Throne, working and communicating Graces and Gifts, by its Operations, according to his supreme Good Pleasure and Determination.]  
⁶ The Seven Churches particularly mentioned in the 11th Verse, were the most eminent and flourishing of those which were under the peculiar Care and Government of John; upon which account they might be very well made choice of by the Holy Spirit, amongst many others, which were then probably planted in Asia Minor, now called Anatolia. Some Travellers, (particularly the Ingenious Mr. Spoon) have remarked several Circumstances of their present Condition, answerable to the Judgements denounced against them, in the following Epistles; which may render it something probable that they were immediately directed unto them; although the Arguments brought by Dr. Moor, and others, seem to me to carry with them a full Conviction, of what Grotius confesses, that the seven Asiatic Churches are but a Pattern, and Example of the sevenfold state and quality, successive temper and condition of the Universal Church, from the beginning to the end of it; of which, perhaps (for it is not a thing unusual in Scripture) there may be some intimation in their Names, as Grotius has observed, which might probably have been made out more clearly, if we had a more particular account of the ancient History, and circumstances of those Churches; however that they are Mystical, and not barely Literal Epistles, I shall endeavour to prove by observations drawn from the Text itself, in my following Annotations; and shall not rest upon  and more remote Arguments, being sufficiently convinced of the frequent weakness of Reasoning upon such Topics in these matters. But upon an impartial consideration of all circumstances, I cannot but be of opinion, That these seven Asiatic Churches represent the seven Periods, and Successions of the Universal Church; which in correspondence to the Creation (a Type of God's Transactions with his Church) is, according to the known Tradition of the Jews, after six thousand years of Labour and Imperfection, to enjoy a seventh of Peace, Holiness, and Perfection; from whence the Pythagoreans, whose Philosophy came from the East, took their Doctrine of the perfection of this Number; which is in Scripture, and particularly in this Prophecy often made use of in what relates to Christ and his Kingdom; and is a perfect number, not upon an Arithmetical account (for the Number Six is the first perfect Arithmetical one) but upon a Mystical; in memory of God's having finished, and perfected his Works on the Seventb day; and of the Sabbatical Rest of the Church, in the Seventh Thousand Year of the World, after Six remarkable Periods of it from Christ's Resurrection, of which more hereafter on Chap. 20. 5. Howsoever thus much is certain; That what is contained in these Epistles, aught to be duly considered by all Churches; that so they may avoid the Faults therein reprehended, and the Punishments threatened in them; For what is therein written, is written for our instruction, upon whom the ends of the World are come.  
⁷ Peace, especially Spiritual, being the greatest of blessings, is put in Scripture, to denote all manner of Prosperity.  
⁸ The That is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jehovah, who is Being itself; for these Words are an Explication of that Sacred Name. See the Interpreters on Exod. 3.14.  
⁹ It is the Opinion of Mr. Mede, (Disc. 10.) and of Dr. Hammond, on the place, That by the Seven Spirits are to be understood Seven Angels: But besides that (as Grotius notes on the place) Spirits are distinguished from Angels in the Fifth Chapter; and that Chap. 4. 5. they are called the Seven Spirits of God; which is a Title not given to Angels in Scripture: it is not easily accountable, why Angels should be placed in the same rank, with the Persons of the Trinity, and that before the Son; and that Grace should be Prayed, and Wished for from them, when all good Gifts are said, by the Apostle James, (Chap. 1. 17.) to come from above, from the Father of Lights; and there being no form of a Salutation, or Blessing in Scripture in the name of a mere Angel (for the Angel- Gen. 48.15.6. is Christ, and not a created Angel) such an Interpretation of these Words would give a greater Encouragement to Creature-Worship, than can be imagined to have been given in this Prophecy, which is so severe against all Idolatry, and in which this very Apostle was twice reprehended for offering to give Worship to an Angel. And therefore there being no necessity of interpreting the words in this Sense, it is certainly the safest, and the truest way, in my Opinion, to understand them concerning the Holy Spirit, represented here by Seven Spirits, in respect of his Various, but Perfect Operations and Gifts (denoted by Seven, the Number of Perfection, as we have already noted, and shall declare more fully hereafter) to the Universal Church, in the Sevenfold successive State of it. Whereupon Zach. 4. the Seven Lamps at the 2d Verse, are at the 6th Verse said to be by God's Spirit; That is, from the Plenitude of the Holy Spirit, which in those Seven Lamps diffused its Mighty and Perfect Operations. But although Angels are not to be placed before Christ, yet the Order of the Persons of the Blessed Trinity is not always observed in Scripture; not in that very Apostolic Benediction, 2 Cor. 13. where the Grace of Christ is placed first; and in this Form of Benediction, the Holy Ghost is put before Christ, because more was to be spoken concerning him afterwards, who was therefore more conveniently to be reserved unto the last place.  
5 And from 10 Jesus Christ, who is the Faithful Witness [of his Father's Will, and a Prophet worthy to be believed,] and the first begotten of [or first born from] the Dead [by his being first raised, which is a new Birth or a Regeneration, Acts 13.33.] and the Prince of the Kings of the Earth [i. e. the chief Ruler, and Disposer of the Kingdoms of Men, especially the four Monarchies, which shall be broken to Pieces, and consumed by his Kingdom, Dan. 2, 44.4, 17.] unto him that Loved us [unto the Death, John 15.13.] and washed us from our sins, in [or by] his own Blood [shed for them.]  
10 Note here, the great Propriety of the Titles attributed to Christ; for he is said to be the faithful Witness, that the following Prophecy might be the more readily believed; and in Opposition to the Pretences of Antichrist to New Traditions, distinct from those delivered by him in his Gospel, the entire Revelation of his Father's Will. (2dly) His Resurrection is mentioned, because it was the chief Proof of his Divinity, and the Ground of our Faith; and chief because that from thence is taken the Epocha, or the beginning of the Account of the Times and Seasons of this Prophecy. The other Titles plainly relate to the Efficacy of his Blood alone, to our Justification and Sanctification; and to our Praises due to him alone, in opposition to Merits and Satisfactions, Prayers to Saints and Angels, and the other Corruptions of the Opposite Antichristian Kingdom.  
6 And hath made us Kings [to Reign on the Earth in his Kingdom, Dan 7.27. Rev. 5, 10.20, 6.] and Priests [to offer Spiritual Sacrifices, 1 Pet. 2.9. Rev. 20.6.] unto God, and his Father, [and not unto Saints and Angels] to him [Christ] be Glory [i. e. Praise and Acknowledgement of his Perfections] and [Kingly] Dominion, for ever and ever, [in his Everlasting Kingdom, Dan. 2.44. Revel. 11.15.] Amen [So be it, and so it will be.]  
7 11 Behold he cometh 12 [i. e. he will as certainly come, as if we saw him now a coming] with Clouds [i.e. with Power, and great Glory, Dan. 7.13. Matth. 24.30.) and every Eye [of all Men] shall see him [coming,] and they also which pierced him [i. e. the Jews, shall see him, feel his Power, and acknowledge him, Isa. 40.5. Zach. 12.10. John 19.37.] and all Kindred's [Tribes, or People] of the Earth [i.e. of the wicked, worldly, and ¹³ Antichristian Part;] shall wail because of him [their Judge, whom they had provoked:] Even so 14 Amen, [i. e. this is a certain Truth, to be expected and desired.]  
11 This Verse relates to the coming of Christ in his Kingdom at the last Day, when the Jews, who crucified him, and all other his Enemies, shall appear, and be judged by him. And it is worth noting, That (according to the Precepts of Art, observed by the most Judicious Writers) we have here, from Verse 5. given us in short at the very entrance of this Prophecy, a brief Representation of the chief End and Design of it, The Kingdom of Christ: of which, upon all fit Occasions we are presented with a short View; because it is the thing which all the Events Typified in this Book, were designed to produce; and as it were the Catastrophe of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World (according to Plotinus' Phrase) or of all the Transactions which have appeared on the Stage of it.  
12 A Form of Speech in use with the Prophets, denoting the Infallible certainty of what they foretold. Or, cometh, may here signify, he beginneth to come; as Verse 1. See 
* Pag. 145. 150.  Dr. Pocock on Joel.  
13 Earth is taken in this sense, sometimes in this Prophecy; as we shall see hereafter.  
14 This Word, in Scripture, is put to affirm, that the thing will be, as well as to wish for it, and approve it.  
8 [And do not doubt of the Truth, and Extent of this Prophecy; for] I [Christ, who have revealed it] am Alpha 15 and Omega, the beginning and the ending [who am before all things, and shall abide after them for ever,] saith the Lord [Christ] which is, [or, The That is], and which was, and which is to come, the Almighty [as well as Eternal Jehovah, who can bring to pass the Words of this Prophecy, from the beginning of it, to the end of Time.]  
15 These are the first and last Letters of the Greek Alphabet; whereby the Beginning and Consummation of all Things, Times, and Seasons, is ascribed to Christ: as the incommunicable Attributes of God also are, viz. his Name Jehovah, and his Almightiness. So that this Verse contains a plain Declaration of the Divinity of our Saviour.  
9 I John, who also am your Brother [in the same Faith] and Companion in tribulation [i. e. a Fellow-sufferer with you] and in the Kingdom and patience [or patiented ¹⁵ expectation of the Kingdom] of Jesus Christ [delayed unto the time of the end, Dan. 12. 4-13. Rev. 10.4, 7.] was [in ¹⁷ Banishment] in the Isle that is called 18 Patmos, for [preaching] the word of God, and for the testimony of Jesus Christ [i.e. the Gospel.]  
16 For so the words seem to signify, and may very well be Translated, by a figure common in Scripture; for this Kingdom was to have begun in its full Power immediately at Christ's Resurrection, and was then expected by the Apostles, Acts 1.6. but was still patiently to be waited for, until the time of the end to which it was deferred. Although the words may more properly relate to the Patience of Christ; or to his own patiented Expectation of his Kingdom, until the times agreed on with his Father. See Chap. 3.10.  
17 In the time of Domitian, about the end of the year of our Lord 95, or the beginning of 96, as Chronologers generally agree.  
18 Situate in the Archi-pelago, about 40 Miles from the Continent of Asia, towards Ephesus, in the Sea next to the Churches to which he wrote. And as Ezekiel and Daniel had their Visions when they were in Captivity; so also might it be, by way of Correspondence, Ordained by God, that John should receive this Prophecy in a place of Exile; Restraints, and places of Recess, and Retireme● from the wicked World, affording the fittest dispositions, and opportunities for Divine Communications.  
10. I was in the Spirit 19 [i. e. under the immediate Power of it] on the 20 Lord's day, and 21 heard [that is, perceived in my Spirit, unexpectedly, and as it were from] behind me, a great voice, as of a Trumpet, [i. e. a very loud voice, as the sound of the Trumpets on the solemn Festivals, Psal. 47.5. or in the time of War, Zechar. 9.14. to raise my attention, and to encourage me; and to signify that Judgements were to be denounced.]  
19 That is, I was not in the Body, but in a Spiritual Ecstasy or Rapture, under the immediate actings of the Spirit of God, representing things to my Soul, and not to my Senses, 2 Cor. 12.2.  
20 The First Day of the Week, or the Christian Sabbath, instituted in Memory of Christ's Resurrection, and called, The Lord's Day (a Phrase never used in the New Testament, but with reference to this Day, and the Lord's Supper), because it was blessed and sanctified by Christ's Resurrection, and the Descent of the Spirit (intimated here, by John's saying, that he was then in the Spirit), and instituted, and set apart by his Authority, as the Day in which his Worship was ordinarily and necessarily to be frequented by all Christians. And the Day is here punctually expressed (which is also exactly observed by Ezekiel and Daniel, for the benefit of the Church, which is to take notice of Times and Seasons), to show that these Visions commence from Christ's Resurrection: For to that end only is the mention of this Day proper to this Prophecy; On which he might truly style himself, The First Begotten of the Dead; and he that was dead, and is alive .. And accordingly we are not to suppose, as some do, that he received this Prophecy on the Annual Day of the Resurrection; but that (according to the Decorum to be observed in Visions and Representations) the very Numerical Day, in which Christ arose, was, as it were, recalled, and represented unto him, as the Beginning of the Time allotted to the Actions of the whole Representation. And from its being said, That he was in the Spirit on that Day, it may be conjectured (seeing that every thing in this Prophecy has a mystical sense, which yet is the primary and most proper) that the Day of Pentecost, on which Christ gave the Gifts of the Spirit, was joined in Vision and Representation with it; as the same Day may happen to be the King's Coronation and Birth day too.  
21 Words of seeing, hearing, and the like, signify in Scripture, the Actions of the Inward Senses, as well as of the Outward.  
11 Saying; I 22 am Alpha and Omega, the first and the last: And what thou seest [in this Vision] writ in a Book, [for greater security and continuance, Job 19.23, 24.] and send it unto the seven 23 Churches which are in Asia [the Less], unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.  
22 These solemn Titles of Christ's Divinity, are here repeated, not only for the greater Assurance of the Certainty of these Visions, but to signify, by being placed immediately before the Command, to write to the Seven Churches; That these Epistles relate to what was to come to pass in the End of Time; and that they contain a Succession of Prophecy from the first to the last; and the solemn Appearance of Christ, which follows, and the whole Preface with which this Vision is introduced, do make it highly probable, that they were designed for more than seven private Churches, of no very large Extent or Duration.  
23 That these Cities were all in being in John's Time, is past doubt; only it hath been questioned by some, whether there were Churches as yet Erected in all of them; which yet seems to be a groundless Scruple; seeing that the Apostle Paul so long before professes, that he had at Ephesus a great Door, and an Effectual one opened to him; and that the Word of God increased so mightily throughout all Asia, that he thought good to tarry amongst them for the space of three years, Acts 19.10, 20. and 20.18, 31. See Archbishop Usher's Treatise, concerning the Original of Bishops, and Metropolitans; and of the Lydian, or Proconsular Asia.  
12 And I turned to see [whose] the voice [was] that spoke with me: And being turned, I saw seven golden 24 Candlesticks [representing seven Churches.]  
24 Candlesticks are Symbols, or visible Hieroglyphics of Churches; taken from the Candlestick with seven Branches, and Lamps in it, under the Law; which was a Type of the Church, Exod. 25.31. Numb. 8.2. Whereby is signified their Duty of enlightening and instructing, by the purity of their Doctrine, and Example, whereby they become precious as Gold in the fight of God. See and compare Psalm 19.10. Matth. 5.14. John 5.35. Rom. 10.15. Philip. 2.15, 16. And most, especially the Candlestick, Zec. 4. gives great Light to the Candlestick in this Vision.  
13 And in the midst 25 of the seven Candlesticks, one like unto the Son of Man [i. e. Christ walking in the midst of them, to order them, as the Priests did the Lamps, Exod. 27.20, 21. and to protect, guide and watch over them, Levit 26.12. Matth. 18.20.28, 20. 2 Cor. 6.16.] clothed [in the High-Priests Vestments] with a garment down to the foot [Exod. 28, 40.39, 27. Ezek. 9.2. Dan: 10 5.] and gird about the Paps with a golden girdle [of the Ephod, Exod 28, 8.29, 5. to denote his Royal Priesthood; a golden girdle being also the habit of Kings, anciently amongst the Eastern Nations, Job. 12.18.]  
25 Hence, perhaps, it was, that God commanded (Exod 25.37. and Numb. 8.2.) that the Lamps should be lighted on that part which was towards the midst, or middle Branch of the Candlestick; signifying thereby Christ, to whom we ought all to look for help, and from whom we have all our Light and Knowledge. See Ainsworth on Numb. 8.2.  
14 His head 26 and his hair were white like Wool, as white as Snow [noting his Eternal Wisdom and Authority, Dan. 7.9.] and his eyes were as a Flame of Fire [Penetrating all things by his Providence, with quickness, power and terror, Dan. 10.6. Ezek. 1.27. Hebr. 4.12, 13.]  
26 Hence may be proved the Consubstantiality and Equality of the Son with the Father; the same Expressions being used in Daniel, concerning the Father.  
15 And his Feet [especially when he comes to Judge his Church, Isa. 53.7.] like unto fine 27 brass, as if they burned in a furnace [i. e. representing the stability, power, glory and terror of his actions and punishments, and that his Servants are to be purified and refined by sufferings, Dan. 10, 6.12, 10. Malach. ch. 3. and 4.] and his voice as the sound of many Waters [i. e. his word was powerful and terrible, like that of a raging multitude, signified by Waters, Dan 10.6. Psal. 93.4.]  
27 See Dr. Hammond, who seems to have given the true sense of these Words; wherein is represented a fiery flaming Appearance in Glory; taken from a flaming Fire, in which the lower part looks like Amber (which we translate Fine Brass), and the Flame, especially the upper part, is of a white colour.  
16 And he had in his right hand [i. e. under his mighty power, direction and protection; in safety and great honour, Psal. 18.35. Je●em. 22.24. Cant. 8 6.] seven Stars [i. e. the Angels of the seven Churches, ver. 20.] and out of his Mouth went a sharp two edged Sword [i e. his word, sharp, quick and powerful, for the destruction of his Enemies, and the defence of his Friends, Eph. 6.17. Hebr. 4.12.] and his countenance [i. e. the manifestation of himself, Cant. 5.15. Psal. 4 6] was as the Sun shineth in his strength [at noon, in its greatest height and brightness; that is, very Glorious and of Majesty.]  
17 And when I saw him [in this glorious and terrible appearance,] I fell at his feet as dead [for fear:] and he laid his right hand [of power and support] upon me, saying unto me, fear not, I am the first and the last [i. e the Eternal, Almighty God, who can sustain and strengthen thee, Dan. 8, 18.10, 10, 18.]  
18 I am he that Liveth [i. e. the living God, the Fountain and Author of Life] and was dead [for your Sins:] and behold [now] I am alive [and that] for evermore. Amen [i. e. This is a certain Truth.] and [I] have the Keys of 28 Hell [i. e. power over the state and place of separated Souls, to call them back or retain them when they are departed out of the Body;] and of Death [it self, to keep men from it; and therefore fear not; for if you were really Dead, I could raise you up again. All which looks with a Full Eye on that great First Resurrection.] c. 20.  
28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Hammond, on Matth. 11. and Bishop Pearson on the Creed.  
19 [And upon this assurance, stand up upon thy Feet, and be of good Courage, and] Writ [in a Book unto the seven Churches, as I before commanded thee, vers. 11.] the things which thou hast seen [already, 29 in the representation of the seven Stars, and seven golden Candlesticks, vers. 12, 13, 16.] and 30 [write also] the things which are [now in being in my present Apostolical Church,] and the things which shall be hereafter [successively to the very end of Time.]  
29 It is manifest from the next Verse, that this is the true sense of these Words; where it is expressly said, that the Seven Stars were Seen by him in his Right Hand; which are therefore the things he had Seen; and were written with the rest of the Preface, in a Book, to the seven Churches, verse 11.  
30 Here he is commanded to write the Epistles to the seven Churches; the first of which, viz. that to Ephesus, as we have there shown, refers to the State of the then Apostolical Church, beginning at Christ's Resurrection; the others to the following successive States of the Churches to the End of the World.  
20 [Which things, present and future, are] the 31 Mystery [or the Prophetical and Mystical sense] of the seven Stars which thou sawest in my right hand [which are the things thou hast seen, and not the Mystery to be written concerning them;] and [writ] the seven Golden Candlesticks [i e. the mystery or mystic sense of them also.] The seven 32 stars are [or signify and represent, Gen. 41.26.] the Angels 33 [or Pastors] of the seven Churches; and the seven Candlesticks which thou sawest, are the seven Churches [or, are ³⁴ seven Churches, that is Bodies of Christians under their several Pastors; as well those which are now, as those which shall be successively hereafter.]  
31 These words, which are of the Accusative Case, and put by way of Apposition, plainly refer only to the things which are, and shall be; which are here said to be the Mystery, or mystical meaning of the seven Stars; which therefore are not referred to, as being not themselves the Mystery, but the things which were to be mystically explained in the following Epistles. And from hence also we are plainly given to understand, that the Subject Matter of these Epistles is Mystical, and not barely Literal; and that they concern things future, as well as the present.  
32 Here is explained what is meant by Stars and Candlesticks, whose further mystical meaning, as they relate to Churches then in being, and to future Successions of them and their Pastors, is largely delivered in the following Epistles.  
33 The Ministering Spirits, which attend on God, are called Angels, in Scripture, from their being employed as Messengers in his Service: and therefore by the Angels of the Churches, must be meant the Pastors of them (which are here clearly distinguished from the Churches themselves), from their like Office of delivering God's Messages to the People, and putting up their Prayers unto him; Upon which Account the Jewish Priest is called, The Messenger (or Angel) of the Lord of Hosts, (Malach. 2.7.) where Angel (that I may observe this by the way) is evidently taken collectively (as Dr. Pocock, on the Place, confesses) for the Succession of the whole Jewish Priesthood, comprehended there under the common Name of Levi, their Father, and spoken of as one Person; because they were all of the fame Stock, and all separated to the same Function. And as they are upon this Account called Angels; so are they called Stars, from their Office of enlightening, or instructing others. By Angels therefore in this, and the following Chapter, is meant, the Evangelical Ministry; represented by Angels (as all other Ministerial Agents are in this Prophecy), because the present World is subject to Angels, under Christ, the Head of them, and the Angel of the Covenant; Whereas the World to come (that is, the Kingdom of Christ, at his last coming, as the Apostle speaks, Heb. 2.5.) is to be ruled by Christ and his Saints, and is not to be in subjection unto Angels.  
34 It is here said, That the seven Candlesticks, are, or signify seven Churches (for so it is in the Greek); not the seven Churches, which might seem to have determined them to the seven in Asia. The Epistles are indeed to be sent to the seven Churches of Asia, ver. 11. But the mystical meaning of them, is not here said to belong to the Angels, or to the Seven Churches of Asia only, but to Seven Churches, and to the Angels of them; from whence it is plain, that they are prophetical, relating to Seven Successions of the Universal Church. See Mr. 
* Book 1. Disc. 52. and pag. 905. Doctor Moor's Exposition of the Epistle to the Seven Churches.  Mede.    

CHAP. II.  

The Text.  
UNto the Angel [or Evangelical Ministry, Chap. 1. 20.] of the Church of Ephesus [that is now planted there; and of that Period ¹ of the Church, which is mystically represented by it] writ; these things saith he that holdeth the Seven Stars in his Right Hand, who walketh in the midst of the Seven Golden Candlesticks; [i. e. Christ, the Light of the World, who is more immediately present with them to enlighten, guide and support them. Chap. 1. 13, 16, 20.]   

Annotations on CHAP. II.  
¹ This I shall hereafter endeavour to make out, to be the principal, if not only drift of these Epistles, from such Characters and Arguments, as shall arise from the Text itself. Very good Interpreters, and particularly Grotius, on Revel. 1.11. have thought, that the several Successions of the Church, here represented, are intimated in their very Names, according to a way of Allusion made use of in Scripture, as well as in Heathen Authors. For thus the God of Ekron, whose True Name is thought to have been Baal zebachim, or the Lord of Sacrifices, is called in derision Baal zebub, or the Lord of Flies; and Belzebul, or the Dunghill God. And the Prophet Micah 1.14, 15. manifestly alludes to the Names of Cities, calling Achzib a Lie; as if its Name were derived from Cazab, which in Hebrew signifies to Lie; and the City Mareshah is threatened to be disinherited, in allusion to its Name; and Adullam is called the Glory of Israel, perhaps (says Doctor Pocock on the Place) from its Situation, its Strength, or its Beauty, or some other Reason, probably taken from its Name, as the others are, although now unknown. And such Paronomasia's, or Allusions, may be more frequent in Scripture than we think for, by reason of our Ignorance in the Premitive Language, and of the Story and Circumstances of the Places, whose Names are alluded to.  
2 I know [observe and approve, Psalm 1.6.] thy [good] works and thy labour ² [in the work of the Gospel; in converting, instructing, and governing those whom thou art set over, 1 Thes. 5.12. 1 Tim. 5.17.] and thy patience, [and perseverance in it, and under sufferings for it], and how thou canst not [endure, or] ³ bear [with] them, which are evil [in Life or Doctrine, but castest them, when they prove incorrigible, out of the Church:] and thou hast tried ⁴ them [by the Gospel, Gal. 1.8. 1 John 4.1. by their Works Matth. 7.20. and by the Gift of discerning Spirits, 1 Cor. 12.10.] which say they are Apostles [scent and commissioned to preach the Gospel], and are not, and hast found them liars, [or False Apostles, Acts 20.29, 30. and 15.1, 24. 1 Cor. 15.12. 2 Cor. 11.13. Gal. 1.6. 1 and 2 Epist. to Timothy. 1 John 4.1.]  
² Labour also may here signify a zealous and unwearied profession of the Gospel, amidst the greatest Discouragements, as the Word is taken, 1 Cor. 15.58.  
³ These Words refer to the zealous Execution of Discipline, for which the Church was at first very remarkable, as appears from 1 Cor. 5. 1 Tim. 1.20. Tit. 3.10. 2. John 10.  
⁴ It appears from Scripture, that there were many False Apostles foretold by our Saviour, Matth. 24.11, and by the Apostle Paul, in his Admonition to the Elders of the Church of Ephesus, Acts 20.29, 30. Who generally seem to have insinuated themselves into the good Opinion of the People, by specious pretences of being Brethren, and by creeping into their Houses and Assemblies unawares, and privily, and by communicating with them in their Feasts of Charity, as appears from 2 Cor. 11.26. Gal. 2.4. 1 Tim. 3.6. Judas 4.12. and from this place; where they are said, to pretend to be Apostles, when they were not. For the Heretics seem to have acted more closely and subtly while the Apostles were living than afterwards; which made i● 〈◊〉 task to try and detect them, which yet the Apostolical Church did with great Zeal and Care, by examining their pretences by the Doctrine they had received of Christ, and by Gifts of discerning False Spirits, as Clemens Romanus attests in his Epistle to the Corinthians. And this place seems to determine this Succession of the Church to the Times of the Apostles; the Pretence of being Apostles, or Messengers, sent and commissioned by God to preach New Doctrines, being peculiar to that Age, and made use of by Simon Magus, and his Followers, particularly by Cerinthus, against whom John wrote his Gospel; who pretended to New Revelations: And it being not peculiar to Ephesus alone, but to most other Churches, we may reasonably conclude, that by Ephesus is not understood that Church alone, but the Church-State of the Apostolical Age; which began on the Day of Pentecost, next following the Ascension of our Saviour, in the Thirty Third Year of our Lord, about the Twenty Fourth Day of May, as Bishop Pearson has stated the Aera of the Apostolical Church in his first Lecture on the Acts. From this place we may learn, That strict care ought to be taken in trying and examining those who are to be sent to teach others; and that the Canon of Scripture was settled by this Apostolical Church, she having duly tried and rejected all other Pretenders to Apostolical Doctrines; and that the first State of the Church was purely Apostolical.  
3 And [yet thou] haste born ⁵ [Afflictions, although thou canst not bear ⁵ with them which are evil;] and hast [still] patience ⁶, and for my Names sake [i. e. for me, and upon the Account of my Gospel] hast laboured ⁶ [in it], and hast not fainted [under it, nor under thy sufferings for it, Gal. 6.9. 2 Thes. 3.13.]  
⁵ Such kind of Allusions are frequent in Scripture, as Rom. 1.24, 25, 26, 28.  
⁶ This being a Repetition of what was said in the foregoing Verse, seems to intimate, that their Labour and Sufferings were Great, and very Remarkable; a Repetition sometimes denoting so much in Scripture.  
4 Nevertheless I have somewhat [of ⁷ complaint] against thee, because thou hast left [or ⁸ remitted, and abated something of] thy first ⁹ [or former, fervent, and intense] Love [of me, my Gospel, and Kingdom.]  
⁷ So the Phrase is taken, Matth. 5.23.  
⁸ So this word is rendered by Grotius and Doctor Hammond, and, I think, rightly. And as Grotius thinks, that Love and Desire, may by way of Allusion, be signified by the Word Ephesus, so may also the Greek Word here made use of, intimate some Remission, or Coolness of their First Love, by the same Figure which the Prophet Micah makes use of, Chap. 1. 13, 14. and which Grotius thinks the Apostle uses, Rom. 1.17, 28, 29. where also in the 29th Verse there is a manifest Allusion to the Name Judah, which signifies Praise, Gen. 29.35.  
⁹ The First Love, which the Prophet, Jerem. 2.2, calls the Kindness of Youth, and the Love of Espousals, is usually very fervent; but is wont soon to cool and abate in the best of Men. And accordingly the Church at first, when (as Hierom speaks) the Blood of our Lord was warm, and the Faith of the New Converts was Fervent, was very Zealous in all its Duties and Offices, as appears from the Acts of the Apostles, particularly from Chap. 2. 41-47. and Chap. 4. 31-37. where we have a perfect Pattern of the First Love of the Apostolical Church, in the Church of Jerusalem; especially in their having all things common, and calling nothing their own. And yet in a very short space, as soon as the Number of the Disciples, and with them the Church-Revenue, was multiplied, there arose a murmuring of the Grecians against the Hebrews, even in the Infant-Church, as we read Acts 6. occasioned by the Pride of the Hebrews, as Bishop Pearson has shown, in his Third Lecture on the Acts; wherein (as also in the Behaviour of Ananias and Saphira) there are early Tokens and Types given of a Declension in the Church, which proceeded so far as to this matter, even in those First Times of the Gospel, that Paul tells the Philippians, (Chap. 2. 21. of his Epistle to them, supposed to be written about A. D. 59, or 62.) that all Men sought their own, and not the things of Jesus Christ. For not only Demas forsook Paul out of Love to this present World, but Mark grew weary of the Labour of the Gospel, and went not with Paul and Barnabas to the work, Acts 15.38. and Peter himself, for fear of the Jews, was guilty of Dissimulation, Gal. 2.11, 12. And the Galatians had generally departed from the True Notions they had received of Christian Liberty, and a Working Faith, Gal. 5.1, 6, 7. and were grown very remiss in their Acts of Charity, Gal. 6.9. And the Churches mentioned in Scripture, are frequently reprehended for great Enormites'; so that it is no wonder that the Churches in After-Ages proved guilty of them; the Love of many waxing cold betimes, as our Saviour foretold, Matth. 24.12. and Paul complained, 2 Tim. 1.15. and 4.16. But this Prophecy respecting principally the Apostasy which crept into the Visible Church; by this passage is chief meant some degrees of it, which were then advancing: John, at the close of his first Epistle, written not long after the Revelations, warning the Christians to keep themselves from Idols, and the Mystery of Iniquity, of which Worshipping of Angels was a part, already working, even when St. Paul wrote his second Epistle to the Thessalonians, about the year 49. as some think, or 53. according to Bishop Pearson; from whose Opinion, that of a Judicious Person, well skilled in Scripture Chronology, does not much differ; who dates the Conception of Antichrist, A. D. 55. which may very well be called, an abating, or remitting of Love; a cleaving to the One God, being so often described in Scripture by Metaphors taken from Chaste Love, and Espousals; and Idolatry being so often likened to its contrary, Adultery, and Fornication. However, it is certain, That in the Times of the Apostles, something was even then working, which made way by degrees for the Following Apostasy. Such, perhaps, were, (1.) A Natural Love of Quiet and Ease, and Fear of Trouble and Displeasure; whereby, by Degrees, their Zeal was abated, which was the Fault of Mark and Peter, who yet returned to their First Love and Works. (2.) An excessive Esteem for some Pastors, for their Gifts, to the despising of others; which was the Cause of the Divisions in the Church of Corinth, as appears from Paul's Epistles to them. (3.) A Domineering and ambitious Temper in the Pastors themselves, which was the Fault of Diotrephes, 3 John 9, 10. (4.) A Want of mutual forbearing one another; the Jewish Christians Judging and Condemning the Gentiles, and the Gentiles despising the Jewish. (5.) Divers False Opinions brought by the Jewish and Geutile Converts into the Church; especially with relation to Angels and Departed Souls; which are the usual Subject of Paul's Epistles; and of which he treats particularly, 2 Thes. 2. 1 Tim. 4.1. Col. 2. (6.) And lastly, God out of his infinite Wisdom, permitted, even in the pure Church of the Apostolical Age, not only Errors and Heresies to arise through the Common Imperfections of Men and Churches, but also a Foundation to be laid for the Grand Visible Apostasy, which began very early; and risen to a great height, not long after the Departure of Paul from Miletum, and that from amongst the Christians themselves, as the Apostle plainly asserts, Acts 20.28.30. And was to be carried on by some of them, or by the man of sin; that is by a Visible Body, or Succession of Men, under the pretence of Mystery and Godliness, and of Antiquity and Apostolicalness, as appears from 2 Thes. 2. 1 Tim. 4.1. and from the second Verse of this very Chapter.  
5 Remember 10 therefore from whence [or, from what degrees of Love] thou art fallen, and repent, and do the first Works [with the like Zeal;] or else I will come unto thee quickly [and that on a sudden, and unexpectedly;] and will remove thy Candlestick 11 [or Church] out of its place [and give it unto another, Matth. 21.43.] except thou repent.  
10 Here is laid down the True Way of Reforming the Church, and of its escaping Destruction; viz. by her considering wherein she hath deviated from the Gospel; by which Rule the False Apostles were tried, Verse 2. and in repenting of, or forsaking her Faults: and in a zealous practice of her first good Works, according to the Model of the Gospel. And we have here given us two different States of the First Churches; viz. of their First Love, or Purity; and of their Remission of it, and Deviation from it.  
11 This Removal is not to be understood of the particular Church of Ephesus; which is noted by Bishop Usher, to have continued, and to have preserved its Metropolitical Pre-eminence entire, until the time of Constantine, whilst others of the Seven had been deprived of it: And although there be not now at Ephesus so much as One Christian, (which Mr. Spoon looks upon as a fulfilling of this Prophecy) yet the Judgement here threatened, was to come quickly; and must therefore refer to something more early than its present State. And therefore Ephesus mystically here representing a Church-State, the removing of its Candlestick must signify, its ceasing to be such a Church-State as it was before; the Pure, Primitive, and Apostolical State of the Church, degenerating, by degrees, and that very soon, from its First Love; and becoming a Synagogue of Satan, in the following Succession: and its Privileges and Preeminences, in the Kingdom of Heaven, being taken from it, and given to other Church-Successions, according to the Denunciation of Christ, Matth. 21.43.  
6 But [yet, notwithstanding this defect,] this thou hast [commendable in thee,] that thou hatest [so far art thou from suffering and conniving at] the [unclean] deeds [or, practices] of the 12 Nicolaitans, which I also hate.  
12 A sort of impure Heretics, who about the year 80 or 90, after Christ, much about the Time of Cerinthus, taught, that it was lawful to eat things sacrificed unto Idols; and that Matrimony was a mere Humane Institution, not obliging the Conscience; and asserted the Lawfulness of Fornication, and all manner of Uncleanness, fathering their Doctrine (as the Heretics than were wont to do) upon Nicholas, one of the seven Deacons in the Acts; from which Opinions and Practices the Church was as yet free; although it afterwards fell into some of them; and there were some, even then, who forbade Marriage, which was one step to the increase of this Impurity of the Nicolaitans, 1 Tim. 4.3.  
7 He that 13 hath an [understanding] e'er, let him hear [attentively, consider, and understand,] what 14 the Spirit [speaking by the Prophets] saith [by me, in this Prophetical and Spiritual Epistle] unto the Churches [of God in all Ages and Successions of them, for whose Uses it was written.] [And] to him [or that person] that overcometh [the Remissness of Love, which is to be found in this Church-State,] will I give to eat of the 15 Tree of Life, which is in the Paradise of God; [i. e. the Enjoyment of a happy State in Christ's Kingdom, Rev. 22.2. Ezek. 47.12.]  
13 From this Verse it seems to appear, that these Epistles are Spiritual and Mystical, because the same Sentence is annexed to them, which Christ makes use of at the Close of his Parables, or Mystical Discourses, to engage Attention, and to teach, That all men were not capable of understanding them, but those who had their Minds duly exercised in Spiritual Things: And the manner of speaking being here altered from what it was at the first Verse, viz. from these things saith Christ, into hear what the Spirit saith; Hereby seems to be intimated, that these are Spiritual and Prophetical Epistles, spoken by the Divine Spirit in Christ, which was to teach the Apostles all things; and show them things to come, John 16.12, 13. Part of which are here revealed, relating not to the single Church of Ephesus alone, but to the Churches in the Plural; that is, all the several Periods and Successions of them.  
14 The Particle, what, refers not only to the following Sentence, but to all which went before, as appears from the Epistles to the Churches of Thyatira, Sardis, Philadelphia, and Laodicea; in which there is nothing that follows this Proverbial Sentence; which must therefore have a reference to what preceded it.  
15 This Promise refers to the particular Overcomers of the Evil of each Church-State, and not to the Churches themselves; for as some Men may fall short of overcoming Vice and Error in a good Church-State, so others may overcome the Evil of a bad one. And the Promises to the several Overcomers, are taken from the Descriptions given afterwards in the latter part of this Prophecy, of the New Jerusalem, or Kingdom of Christ; which as they have promoted, so shall their Reward be. Now the Earthly Paradise, was a Type of Christ's Heavenly Kingdom; and to eat of the Tree of Life, in the midst of that Paradise, is to be refreshed and nourished with Divine Communications, in the Kingdom of Christ; in which the Saints and Overcomers shall Reign with him. And here we are to take notice, that the Rewards are suited to each particular State; to be refreshed by eating in a State of Happiness, being proper to those who are wearied with Labour and Sufferings; and a Crown in the next Succession, being the fit Reward of the Overcomers of a state of persecution. It is also further fit to be observed, That the Right of Primogeniture is not given to Ephesus, but to Smyrna the Symbol of the afflicted Church-state, which has the Crown of Life bestowed upon it, the Symbol of Royal Dignity, which of Right belongs to the First Born; and the very Kingdom of the New Jerusalem is given to Philadelphia, of which the Key of David, and her Crown, are the Symbols: which seems to be shadowed out unto us, in the Blessings of Jacob, (Gen. 49. which may by way of Allegory, and as Typical, be accommodated to the Mystical Israel the Church), where the Precedency, both in Dignity and Power, is taken from Reuben, the First Born, because of his Instability, and having defiled his Father's Bed; which may be Typical of Ephesus' Early Departure from its First Love, and of the Idolatrous Apostasy which crept into it betimes; which is a spiritual Defilement in Scripture: whereupon its Candlestick was removed out of its place; that is, it lost the Rank of priority it was to have in the Kingdom of Christ, which was given to the next Succession of Smyrna for its Constancy in Afflictions; burr especially the New Jerusalem State, coming down in the Philadelphian Succession.  
8 And unto the Angel [Verse 1.] of the Church in Smyrna ¹⁶, writ; these things, saith the First 17 and the Last, which was dead, and is alive; [that is, Christ the Eternal God, who raised himself from the Dead.]  
16 Smyrna is the next City of the seven, Northward from Ephesus, and about Forty Miles distant from it; and it is still a Metropolitical See, having yet no more than Two Churches of Greeks in it, and One or Two of Armenians. It's Name may by a Figurative Allusion, be derived from a Syriack word signifying Bitterness, to denote the bitter persecutions of the Church under this State.  
17 These Attributes are made use of, to encourage them to undergo their Sufferings, as having been already experienced by Christ, who was God, and had vanquished Death for them.  
9 I know [and approve] thy [good] works, [in the propagating of my Kingdom] and tribulation [under persecutions] and poverty, [or extreme want, by thy being spoiled ¹⁸ of thy Good;] but thou art [really] rich [in Grace, and in my Esteem and Favour;] and I know the blasphemy 19 [i. e. Idolatry] of them [or that party,] that say they are Jews ²⁰ [that is, boast themselves to be the pure Christians, the true Worshippers of the one only God;] and art not [truly so,] but are [really, and in God's Account] the 21 Synagogue of Satan [that is, an Antichristian Congregation.]  
18 As was usual in Times of persecution, Heb. 10.34.  
19 Blasphemy is a Contumely, or Reproach of God, by attributing that to a Creature which is properly his; whence in Scripture it is put to signify Idolatry, which is the highest Blasphemy. See Isa. 65.7. 1 Maccab. 2.6. 2 Maccab. 8.4. And this Blasphemy than appeared in the Reverence paid to Martyrs, which was the Beginning of Idolatry.  
20 The Phrases and Expressions of this Mystical Book are taken from the Old Testament, and the Jewish Oeconomy, which was Typical of the Christian, as the Apostle asserts, 1 Cor. 10. 14. the Type in this prophecy, being constantly put for the Anti-Type, or thing signified. And therefore, according to that usual Figure; by Jews here must be understood, Christians, who are the mystical Israel, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the True Israel, as Justin Martyr calls them; whose Glory, and proper Privilege it was, to be the Worshippers of the One True God; whilst all the World besides, were guilty of Idolatry. Now the Jews being wont to pride themselves in their privileges; those here represented are also said, to say that they are Jews, that is, boast of it, in allusion, perhaps, to the Name Judah, which signifying Praise and Thanksgiving; is here, and by the Apostle Rom. 2. 17-29 put to denote a Boasting Confession, joined with a seeking the Praise of Men, as Grotius has noted on the place; and as is obvious from the last verse of that Chapter, as I before hinted. Of which Pride of theirs, there is an eminent instance in the very first Apostolical Church at Jerusalem, Acts 6. where the Hebrews, or Natural Jews who came from the Loins of Abraham, neglected, or proudly despised, the Hellenists, or Proselyted Gentiles, although Jews by their Religion, as well as themselves. And therefore in proportion; by Jews here must be meant those Christians who more than ordinarily boasted themselves to be the pure Worshippers of the True God only, when yet they were really guilty of Idolatry. For the word Jew, as Grotius notes on Rom. 2.17. was then a word significative of their Religion, rather than of their Nation; and denoted as much as a Worshipper of the one God; or one who confessed and acknowledged him, as the word Judah is Explained by Philo, and Interpreted by the LXX, Gen. 29.35.  
21 Satan signifies, according to the Original of the word, the Great Adversary, the Devil; of whose Congregation, these Pretending pure Christians are said to be, and not of Christ's, because, by their Blasphemous or Idolatrous Practices, they did indeed, and in God's account, Worship him, and Propagate his Antichristian Kingdom. But this was at first the Fault only of a few of them, or of that Party that Valued themselves, and Despised others, calling themselves Jews, or the only True, or pure Israel of God; it having always happened so from the beginning of God's Church, that according to the Allegory insisted on Gal. 4.25, 29. the Corrupt Party hath stood most upon its Purity, Honour and Pre-eminence; and hath Persecuted, and Despised the pure one.  
Now the Church of Smyrna, comprehending that Succession of the Church, in which the great Persecutions happened; and in which a Crown of Life was at last given them at the Empires becoming Christian: The Blasphemy here reprehended, refers chief to the latter State of that Succession, when Honours and Riches Flowing into the Church, corrupted the purity of their former poor and suffering condition; and the reverence at first innocently paid to Martyrs; and the introducing of Pagan Rites by degrees, under pretence of winning the Heathens, gave a great increase to the growing Apostasy; iniquity under the covert of a Mystery, i. e. of Piety, Religion and well meaning Zeal, making daily progress in the Church, until it arose to an Antichristian Synagogue or Congregation of a prevailing party amongst them. Which phrase is made use of, in opposition to the Title given the Jews in the Old Testament; who are called Numb. 31.16. The Congregation or Synagogue of the Lord: which the corrupt party of this Succession had forfeited, by its Antichristian or Satanical Innovations; as the Jews also did upon their Apostasy under Jeroboam, 2 Chron. 11.15. who are thereupon said to have Sacrificed unto Devils or Satan. And it is worth Observation, that the last degeneracy of the Jewish Church, when, as it appears from the Gospels, it became a Satanical Synagogue, consisted chief, in vain Traditions, in Affecting Titles, Honours and Preeminence, in neglecting the Spiritual Service of God, and in expecting a present Worldly Kingdom of the Messiah, instead of a Future, Heavenly State of it, and of the Kingdom of God within us, consisting in inward Righteousness and Peace; and lastly in Cruelty and Persecution, and in casting out of the Synagogue of the Lord, the true and faithful Servants of Christ. Now in whatsoever Age of the Church there may be found such a Temper and Spirit Prevailing; so much may it be said to have of the Synagogue of Satan in it: Much of which was visible, in this succession, in the strifes amongst Bishops, about the Superiority and the Prehemenency of their Sees; in their rash Censuring and Excommunicating one another for slight Matters, as appears evidently in the Behaviour of Pope Victor; in the Oppositions made in this period to the Doctrine of the Ancient Chiliasts; and in the introducing a great number of Ceremonies, Rites and Customs into the Church, to bring over the Jews and Pagans to the Christian Religion.  
10 Fear none of those things which thou shalt suffer: [For] behold the Devil 22, shall [by evil Men, as his Instruments,] cast some 23 of you [who have the courage not to deny me] into prison [i. e. various and grievous Tortures and Persecutions;] that ye may be tried [fully, whether ye be perfect and entire, James 1.2, 3. 1 Pet. 1.7.] and you shall have Tribulation [that is, one most notable Persecution;] 24 ten days [of years:] Be thou faithful unto [the suffering of] death, and I will give thee a crown 25 of Life [i. e. Freedom from Persecution, Rewards and Honours.]  
22 Persecutors do the Devils Work, Eph. 2.2. and to him Justin Martyr frequently attributes the Pagan Persecutions, because they were promoted and set on by his Instigation.  
23 For many fell away in the Times of persecution.  
24 Days, in Prophetic account, are frequently put for Years; as is evident from Numb. 14.34. Ezek. 4.6. and Dan. 9.24. where the Days of the Seventy Weeks, are understood by most Interpreters of Years. For a Day being the First, and most Natural Measure of Time, depending upon the constant and most known Revolution of the Sun; is put in all Languages, and particularly in the Hebrew, to express indefinitely, a length or continuance of Time; as the Days of Herod signify in Scripture, the Time of his Reign; and is limited to some certain continuance, by circumstances; or according to the Will of Him who makes use of it: as it is by God in Scripture restrained to signify a Prophetical Year, as is evident from the places I have quoted: against which, Grotius has Objected nothing material, as Dr. Moor has fully proved in his Mystery of Godliness, Book 5. Chap. 15. Now the last and greatest Persecution of the Church under Diocletian, lasting, according to all Chronologers, exactly ten Years; It is evident that this place must refer unto it: especially if we consider that the Vision of the Souls under the Altar, which is Contemporary with this Succession; immediately precedes the great Earthquake, or change of Things under Constantine; and that no Example could be brought by Grotius, or Dr. Hammond of a ten days Persecution, in the Times to which they limit this passage; and that Ten, does not denote in Scripture a short time when put indefinitely, but is always put for one of a long continuance, (it being, as it were, the plenitude of simple Numbers) as is evident from Numb. 14.22. Job. 19.3. 1 Sam. 1.8. Eccles. 7.19.  
Furthermore, seeing that the things referred to in this Prophecy, being for the use of the whole Church, aught to be illustrious parts of History, and not References to something not Transmitted unto us (with which shift Grotius puts off his Reader) what more Notable part of History could be referred to, than that of the ten Years Persecution, which gave Date to the Aera Martyrum, and is a most famous Character of Time; exactly answering in its ten Years Duration, to the Prophetical way of Accounting a Day for a Year, and fit to be made use of by the Holy Ghost, in Transmitting so remarkable a Period of the Church down to after Ages.  
25 A Crown denotes Regal and Triumphal Honours, and a Crown of Life is opposed to the Deaths and Martyrdoms they had before Suffered: And hereby is plainly set forth the Freedom from Persecution they Enjoyed under Constantine, at the end of the Tenth Persecution; which, according to the Accurate Computation of Mr. Pagi, in his Critical Annotations upon Baronius, begun Feb. 23. A.D. 303. and ended June 13th, A. D. 313. when the famous Epocha was Instituted of the Church's Freedom from Persecution; mentioned by Eusebius in his Chronicon, and by the Author of the Alexandrian Chronicon.  
From which Time we may date their Crown of Life; Constantine daily proceeding to advance and secure the Church; which enjoyed great Freedom (bating only some short Persecutions, particularly that under Julian), until it came to its highest pitch of External Peace and Honour, under Theodosius the Great, who died at Milan A. D. 395. on Jan. 17. or Feb. 24. after he had given Paganism its deadly Blow, by his Famous Defeat of Argobastes and Eugenius, A. D. 394.  
11 He that hath an Ear, let him hear what the Spirit saith unto the Churches: [Verse 7.] [And] He [i. e. that person] who overcometh, [the Persecutions, and Evils of this Church-State, and perseveres unto the End, in the Precepts of the Gospel,] shall not be hurt of the second death, [but shall escape it, Rev. 20.6.]  
12 And to the Angel of the Church in Pergamos ²⁶, writ, These things, saith he who hath the sharp 27 Sword, [of the Word and the Spirit,] with two edges, [to inflict severe and sharp Judgements, chap. 1.16.]  
26 Pergamos is distant from Smyrna, Northwards, about five hundred and Forty Furlongs; and there are in it now but a few Families of miserable Christians, and but one Church; although it was anciently the most Famous and Chief City of Asia the Less, having been the Seat of the Attalidae, who were rich and potent Kings; and of the Roman Proconsul's: For which Reason, as well as in Allusion to its Name, it may be put to denote here, The exalted State of the Church; High and Lofty Fabrics, and Things, being called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the asiatics: And because of its 
(a) Andr. Caesar. in locum.  excessive Idolatry, it is a fit Type of the Apostate state of this Succession, in which the Apostasy was exalted to a Throne.  
27 Corruptions daily increasing under this State, the Styleiss here changed, and Christ is represented with a sharp sword in his Hand.  
13 I know thy [good] works, and where thou dwellest, even where Satan's ²⁸ Seat [or Throne] is, [i. e. under the Dominion of the Antichristian Apostasy;] and [I know that nevertheless] thou holdest fast [or retainest the profession of] my Name [and hast not renounced it, by becoming Antichristian;] and hast not denied my Faith [or Gospel; no not] even in those days [or Times of Darkness and Cruelty,] wherein Antipas ²⁹ [i. e. the Opposers of Popery] was my faithful Martyr [or Witness,] who was slain [by Decrees, Anathemas, and frequent Deaths] among you [or under your Jurisdiction,] where Satan [or Antichrist] dwelleth [or has his constant Residence, in great State and Power, 2 Thes. 2.4, 9]  
28 The Apostasy is now called Satan's Seat, or Throne; because that upon the Church's Exaltation, under the Christian Emperors, a Worldly Kingdom, and a Paganizing Christianity, arose by degrees, especially at Rome, to such an height, that it became at last to have a Supremacy, or a Throne in it; to which Satan's power in this World is likened in Scripture, viz. Isa. 14. 12-14. Luke 10.18. John 12.31. With which the History of those Times agrees; it being evident, that from about the year 400. and odd (the precise year I shall endeavour to determine hereafter), when Satan's Synagogue seems to have arrived to its maturity; that the Apostasy daily increased, chief upon the Growth of the Papacy, which came to have a Throne about the year 606, when Boniface the Third Usurped the Title of Universal Bishop.  
29 There might have been perhaps a Martyr of this Name at Pergamus; although the Story of him related in the Greek Menologies, is vehemently to be suspected, as Grotius has well noted; a Brazen Bull being not a Punishment amongst the Romans, whose Laws were then observed at Pergamus; and the Relations of those early Martyrdoms, being justly called in question by some of the Learnedest Men of the Romish Church. But howsoever, the Names made use of in this Book, having constantly a mystical signification, this also must be understood after the same manner; and it will then plainly denote, The Opposer of the Pope; that is, (by a Figure usual in this Prophecy) the whole Body, or succession of those, who during this period, witnessed against the Apostasy of that See; a Catalogue of whom you may find in Illyricus, Usher, and other Authors. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies against, or contrary; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Old Word for Father; from whence, by a Reduplication of Letters comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Pope, or Holy Father; for which consult what is said by the Etymoligists out of Eustathius.  
And the Word Antipas, is made use of, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because this was a Common Name, which the others were not: And because those Names would have given a too open intimation of the Mystery designed designed by them, contrary to the Holy Secrecy and Reserve usually observed in this Prophecy.  
14 But [yet] I have a few [or some little, small] things [to object] against thee, because thou hast 30 there [where thou dwellest, and amongst you,] them [or a prevailing Party] that hold [profess and practise] the Doctrine [Precept and Counsel] of 31 Balaam, [i. e. the False Antichristian Prophet,] who taught Balack [i. e. the Prince's subject to Antichrist,] to cast a stumbling-block [or an Occasion to commit Sin] before the Children of Israel [that is, the Christians of that Age, the Spiritual Israel] to * eat things sacrificed unto Idols, and to commit [Spiritual] Fornication [which is Idolatry.]  
30 Although the Apostate Church had the Throne; that is, the Antichristian Power, and Pre-eminence; yet the pure Church-State is here blamed for having them, or that prevailing party amongst them, although they could not help it; because, that it had not arrived to that perfection of Gifts and Graces, as must necessarily have cast out the corrupt party by its power and efficacy. Thus the Apostle blames the Corinthians, 1 Cor. 5. and 2 Cor. 7. that they had not mourned, that the incestuous person might be cast out from among them; and, for want of vehement Affections of godly Sorrow, Desire, Revenge, etc. by which alone they could approve, and clear themselves in that matter.  
31 Concerning this wicked advice of Balaam, who counselled Balack to draw the Israelites to Idolatry, by enticing them with the Conversation of strange Women, you may read the 22d, 23d, 24th, 25th Chapters of Numbers, and the 16th Verse of the 31st. as also Micah 6.5. 2 Pet. 2.15. and Judas 11. together with the Expositors on those places. Whereby is plainly signified the wicked Counsel of the Antichristian Party, especially of the Papacy, (which, like Balaam, pretends to Prophecy and Infallibility) whereby the Secular Powers, Represented by King Balack, were persuaded to entice the people to Idolatry; by worshipping Bread, and Saints, and Images. So that this Period comprehends the Times in which these Doctrines were controverted, and at last imposed; and seems to reach until about the year 1100. when Antipas, or the faithful Witnesses against these, and other Errors, which had been before slain by the Anathemas of several Councils; and lay mostly concealed and hid within the Apostate Church; began to unite into an open and visible Body, and to appear under the Name of the Waldenses and Albigenses, in a more direct Opposition to that Satanical, or Antichristian Authority, which had hitherto overpowered them. Upon which, as History testifies, vast Numbers of all Ranks and Qualities united themselves unto them.  
* To eat things sacrificed unto Idols (as appears from the Apostles Discourse, 1 Cor. 8. and 12.) was accounted by the Corinthians no fault, and was defended by them (as Grotius notes upon the place) by very subtle Distinctions, not unlike those used by the Papists, in defence of their Idolatry; and therefore by it may be here meant, some lesser degrees, and plausible Entrances of Idolatry, such as the Honours given to Martyrs, their Relics, and the like; which they were more guilty of in this Succession, than of downright Idolatry; and is therefore placed first here, before Fornication; but is placed after it, in the next Succession (Verse 2.) because flat Idolatry was then predominant, in respect of which, the other was but of a lesser Account, and is therefore put after it.  
15 So hast thou also [in which thou art not wholly inexcusable, although it be against thy Will, Vers. 14. num. 30.] them that hold the Doctrine of the Nicolaitans ³² [i. e. those who countenance and practise filthy Lusts,] which thing I hate [and which therefore ought to have been cast out by thee, though not by Power, which thou hadst not, yet by Mourning, and Prayer, and Eminence in Gospel-Graces.]  
32 These Deeds which were abhorred by the Ephesine Succession of the Apostolical Church, had by this Period gained many Teachers and Approvers. And hereby is very probably meant, those Encouragements which were given to Lust by corrupt Doctrines, about Celibacy and Virginity; and by Indulgences and Pardons for all manner of Sins; which being at first, only a prudent Relaxation of Discipline, were in process of time, so far corrupted, first by the Martyrs and Confessors, who granted them (as Cyprian frequently complains) to the Lapsi, before Penance performed, or upon very easy ones; and afterwards by the Negligence of following Ages, still growing worse and worse; that at last, about the year 1100. they became Scandalous Dispensations for all sorts of Wickedness, and Encouragements for Men to take up Arms against the Enemies of the Papacy, and Christ's faithful Antipas, or Opposers of it.  
16 Repent 33 [therefore, even of the few and small Faults thou hast; and mourn, and sorrow after the most earnest and fervent manner, that these Offenders may be taken away from amongst you, 1 Cor. 5. 2 Cor. 2. and 7.] or else I will come unto thee 34 [in Judgement, indeed, for these thy smaller Faults; but so as not to ³⁵ fight against, and destroy thee:] quickly [and on a sudden:] and will fight against [and destroy] them [amongst you, who hold these Doctrines] with the Sword of my Mouth [i. e. by my Gospel Threats, and Judgements effectually denounced, and executed, even to utter Excision; whilst thou shalt be visited with a Fatherly Correction, and that only in case thou repentest not.]  
33 The True Church is commanded to repent; that is, of its want of such an intense Zeal, extraordinary Humiliations, Fervent Prayers and Supplications, as might have prevailed with God to cast those Errors and abominations out of the Church; which Discipline is also called Mourning and Repentance, by the Apostle, in the places I have quoted: and for want of this (which is its small, or few things), Christ saith that he will come unto them in Judgement indeed, but not in anger, and with a Fatherly Correction, to bring them to a thorough Reformation and Repentance.  
34 Christ speaks only to the pure Church, because pure Churches are only accounted Churches in his Esteem; although it has the same Name with the corrupt; because that alone was visible.  
35 Here is an allusion to the slaughter of the idolatrous Israelites, at the Command (or by the mouth) of God, for joining themselves to Baal-Peor, upon the instigation of Balaam, Numb. 25.4, 5.  
17 He that hath an ear, let him hear what the Spirit saith unto the Churches, [Verse 7.] [And] To him that overcometh [the Corruptions of this Church-State,] will I give to eat of [or to partake of, and be nourished by] the hidden 36 Manna [i. e. the secret Consolations of God's Spirit.] And I will give him a 37 white stone [that is, a Reward for his Victory, and Absolution from the Censures and Excommunications he lies under,] and in the stone a new Name, [chap. 3, 12. 19, 16.] written, [importing, that they are Members of Christ's Kingdom, Children of God; and Heirs of Heaven, Isa. 62.2. and 65.15. Rom. 8.16. 1 John 3.1.] which no [Natural or Carnal, 1 Cor. 2. 9-11.] man [of this Church-State] knoweth [the true Value of, 1 John 3.2.] saving he that receiveth it [from me, and hath experienced the Consolations of the Divine Mercy and Absolution, Rom. 8.16]  
36 By Manna is meant the sweet Consolations which arise from the Knowledge of God, and his Will in Christ the True Manna, John 6. Which is called hidden, in allusion to the Manna which was laid up in a Golden Pot, and put in the Ark, and kept in the most secret part of God's Temple, the Holy of Holies, Exod. 16.33, 34. Heb. 9.4. Whereby inward and spiritual Comforts are signified, enjoyed by the Saints in secret, during their retired Worship at the Altar of Incense, whilst they were under the Power of the Antichristian Supremacy: So that the True Pergamus seems plainly to be the Type of the True Church, under the Power of the Apostasy; and of those faithful Christians, who are in that Church, but not of it; wishing and expecting the Coming of Christ's Kingdom, that they might be delivered from this their Sackcloth and mournful Condition; in which they are fed indeed with pleasant Food, but as the Jews were with Manna in the Wilderness; the Type of a desolate State.  
37 This is thought to be an Allusion to the Ancient Custom of acquitting Criminals by a White Stone; and of giving Conquerors in the Games (to which Paul frequently alludes) a White Stone, with their Names, and the Value of the Prizes written on it; which none was to look upon, and know, but those who won it: Whereby may be meant the public Acquittal, Justification, and Rewards which the faithful Christians of this Succession should receive in Christ's Kingdom. But because the Allusions in this Prophecy are generally taken from the Jewish Customs, and the Old Testament; therefore it may not be altogether a groundless conjecture, that here may be an Allusion to the Stones on the Oracular Breastplate of the Highpriest, which had the Names of the Children of Israel engraven upon them, for a Memorial; to signify, that Christ, our Highpriest, is always mindful of us; and to put God in remembrance of his People: to which End it is here said, that Christ will give them a White Stone, with their New Name, of being Members of Christ's Kingdom, the New Jerusalem written in it; that thereby they might be in his remembrance, and he might behold their purity (denoted by a White Colour) and show mercy upon them; and openly acknowledge and reward them in his Kingdom.  
18 And unto the Angel of the Church in 38 Thyatira, these things saith the 39 Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine Brass [Chap. 1.14, 15. i e. whose Providence is quick and penetrating and whose Judgements are pure and terrible, to try the Pretences, and punish the Faults of this Succession, and to purge and purify it.]  
38 Thyatira is distant from Pergamus about Forty Eight Miles, and there is not now so much as One Christian Church in it. Stephanus, the Geographer, tells us, that this City, which was before called Pelopea, and Semiramis, was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (and afterwards Thyatira), by Seleucus Nicanor, upon the News he received there of the Birth of a Daughter; Which Name may therefore denote (according to the Allusion observed in the other Names) An idolatrous Daughter of an idolatrous Mother Jezebel, who was, as the Scripture Notes, 1 Kings 16.31. The Daughter of Ethbaal, the King of the Zidonians; and therefore fit to represent the Woman described, Chap. 17. of this Prophecy, who was the Idolatrous Mother of the Apostate Daughter, or Church of this Succession; and the Daughter of Paganism, as Jezebel was of Ethbaal the Zidonian.  
39 Christ here makes himself more plainly known than he had hitherto done, and that by his Supreme Title, the Son of God; because that his Kingdom was now to arise more visibly out of the Apostasy, and therefore to be owned and protected by him their Supreme Sovereign, who was to destroy their Enemies, and give them power over the Nations.  
19 I know thy Works [in order to the propagating of my Kingdom,] and Charity [or Love and Zeal towards me, which thou hast not left or abated, Verse 4.] and Service [in thy Ministry, and towards the poor Saints, Rom. 15.25, 31. 2 Cor. 8.4] and Faith, and Patience, [during the Corruptions and Persecutions of the Apostasy,] and 40 thy Works, and the last [works of the Church typified by this State, to be performed by them at Christ's coming to his Kingdom, Verse 25, 26.] to be more [in Number, and Quality] then the first [Works at their first remarkable Rising out of the Apostasy.]  
40 Here their Works are twice mentioned; and their last are said to be more than their first; whereby is signified, the the Faithful of this Succession (whom we have supposed to be the Waldenses and Albigenses) should, towards the approach of Christ's Kingdom, do things surpassing their first Works; which yet were very great, they having at first proselyted an incredible Number of all Ranks and Nations; as appears from History, and even the Confession of their Enemies; for which see Usher, Thuanus, and a late English Treatise.  
20 Notwithstanding I have a few [or some little] things against thee, because thou sufferest 41 that [Notorious, Cursed] woman [2 King's 9 34.] Jezebel ⁴² [i. e. the Papal Apostasy,] which calleth herself a Prophetess, [i. e. pretendeth to, and boasteth of Infallihility ⁴³, and miraculous Gifts,] to teach, and to seduce [by her cunning Devices, 2 Kings 9.22.] my Servants, [professing Christianity,] to commit [Spiritual] Fornication [by Idolatry,] and to eat things sacrificed unto Idols. [See Verse 14.]  
41 The True Church is blamed for suffering the Apostasy, although they were kept under by its Power and Dominion; because it was as yet so imperfect in its Gifts and Graces, as not to be able utterly to cast out those Corruptions, which cannot stand against the power of God's Word, when it appears in its utmost Efficacy.  
42 A fit Type of the Romish Apostasy, (1.) for Idolatry, 1 Kings 16.31, 32. 2 Kings 9.22. (2.) for Cruelty, and persecuting of God's Prophets, or Witnesses, that protested against Idolatry, 1 Kings 18, 4.19, 2, 10. 2 Kings 9.7. (3.) for stirring up Ahab or the Secular Magistrate, to persecute God's Servants, and to draw them to Idolatry, by false witnessing against them, 1 Kings 21.8, 9, 10, 25, 26. (4.) for her Paint, and Whorish Attire and her Witchcraft, or subtle Allurements, to entice to Idolatry, and keep Men in her Communion; and her impudent impenitence, 2 Kings 9.22, 30. and lastly, for the manner of her Destruction; which was so entire, (as that of the Apostasy will be, Vers. 27.) that nothing remained of her, but so much as might serve for a Monument of her Destruction, 2 Kings 9. 35-37.  
43 Which Doctrine began to be advanced in this Succession of the Church, by the Schoolmen, who appeared A. D. 1200. And perhaps Jezebel might have been one of the Prophetesses of Baal; for we read, 1 Kings 18.19. that an hundred of them eat at her Table, it being probably their Office to provide for, and Minister to the Prophets; which may also be further conjectured from her conversing with them; it being usual for the Disciples of the True Prophets, to be seized with their Enthusiasms; as Saul was, when he was amongst the Prophets; which might be imitated by the evil Spirits in the idolatrous Prophets.  
22 And I gave her space 44 to repent of her Fornications [i. e. her Idolatry,] and she repent not.  
44 Which may be dated from the time of the more public Appearance of the Witnesses, under the General Name of Waldenses, about A. D. 1100. or rather, (if we compare this place with its parallel, Chap. 9.20, 21.) from the Inroads of the Turks, into the Eastern Empire, ending in the taking Constantinople, A. D. 1453, until the Reformation, A.D. 1517. when the Sardian State began at the appearing of Luther; which great punishment of God upon the Eastern Empire, for its Idolatry, having not its due influence upon the Western; God was pleased to raise up Princes, who threw off the Romish Usurpations and Corruptions, and openly owned and protected the Reformation; which is the Sardian State of the Church, as it is favoured by Protestant Princes; as that of Thyatira is the Type of the True Church, under the Oppression of Popish ones; that being the Church-State immediately following the foregoing Pergamenian State, which was under the power of Satan's Throne, in a hidden condition; having in it Idolaters, which it could not cast out, because of the power of the prevailing part of the Church. For Thyatira's suffering of the Woman, was not a willing connivance, but one arising from a necessity of the great Oppression she was under, and the imperfectness of their Church-State; for if it had been a voluntary connivance at Idolatry, Christ would not have said, that he had only a few, or some small things against them; Neither would this State have been approved by him so far, as to bid them hold fast that which they had already. And this space is typified by the time of Repentance which God gave Jezebel, which was from Elijah's denouncing Judgement against her, 1 Kings 21.23. until her Death, accompanied with an impudent impenitence, 2 Kings 9. 30-37.  
22 Behold, I will cast her into a Bed 45 [of languishing, Psalm 41.3.] and them that commit Adultery with her [by being Partakers with her in Idolatry, Chap. 17.2.] into great tribulation, [at the pouring out of the Vials, chap. 16.] except they repent 46 of their deeds.  
45 Instead of the Beds of her Whoredom and Idolatry; alluding to Jezebel's Adultery. And it is apparent, that the Romish Church hath been in a languishing and decaying Condition ever since the appearing of the Witnesses, especially at the Reformation, 1517.  
46 This refers to some second space of Repentance afforded the Apostasy, before the pouring out of the Vials; which may be probably the time allotted to the uttering of the Voices, Chap. 14. by which Babylon was called to Repentance.  
23 And I will kill her [Idolatrous] Children 47 [i. e. her Proselytes and Followers,] with death [i. e. I will certainly, and utterly destroy them;] and [by the greatness of the Punishment] all the Churches [of the World] shall know, that I am he which 48 searcheth the R●i●s [i. e. the Desires] and Hearts [i. e. the Thoughts, and can discern the Sincerity of them:] and I will give unto every one of you according to your works [and not according to your subtle and fair pretences.]  
47 As the Disciples of the Prophets are called, the Sons of the Prophets; and as Timothy and Mark are called Paul's Sons in Scripture, because they were his Disciples, and were converted by him; so are the Proselytes of Jezebel called here the Children of her spiritual Whoredom, as being brought over to the Apostasy by her subtle Enticements, and by the power of those Kings and Princes especially, who were of her Communion, and thereby had committed Adultery with her.  
48 From whence it appears, that the Apostasy made use of plausible Insinuations to seduce Men to their Communion; and an appearance of Piety and Religion.  
24 But unto you I say, and 49 to the rest in Thyatyra [that is, the Remnant of this Succession, which shall continue until I come in my Kingdom, Verse 25, 26.] as many [of you. I mean,] as have not [held and approved] this [Idolatrous] 50 Doctrine [of the Apostasy , Verse 20.] and which have not known [so as to hold, and approve] the depths 51 of Satan [i. e. the Antichristian Mysteries and Policies] as 52 they [of the pure Church of Thyatira,] speak [or call them;] I will put upon you no other burden 53 [of Command.]  
49 The Church of Thyatira is distinguished into Two Intervals, viz. one before, and at the Reformation; the other after it, which is to last until Christ's Coming in his Kingdom, when upon the appearance of that Succession, their last works shall be greater than their former. The first Interval is denoted here by You; that is, you who are now in being: the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rest, or the Remnant. See Chap. 3, 2.11, 13.  
50 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant in Scripture, Sentences, or Parables; and Precepts, or Discourses tending to Doctrine and Manners; for so the Word is frequently used in the New Testament: of which sort there were many false and erroneous ones amongst the Jews, as appears from Heb. 13.9. and amongst the Primitive Christians, falsely attributed to the Apostles, and Apostolical Men.  
51 The profound Mysteries, such as Transubstantiation, and Infallibility, and the deep Politic Devices of the Apostasy; are called here Satanical Depths: in opposition to the Mysteries of Christianity, called deep things of God, and the Depth, Rom. 11.33. 1 Cor. 2.10.  
52 It was the chief Accusation of the Waldenses, the pure Christians of this Succession, that they called the Papacy, Babylon, and Antichrist; and adapted the Prophecies of this Book to that Church, as may be seen in a Treatise put forth by them, A. D. 1120. and printed in Perrin's History of them.  
53 A Phrase taken from Acts 15.28. Where Ordinances, or Commandments are called Burdens; as they are also Matth. 23.4. And Christ here assures them, that he would not charge them with any Injunctions of doing their first Works, or repenting as he had done the other Churches; but bids them only stick close to what they held, and maintained; approving thereby their Integrity and Purity.  
25 But that [or those necessary things, Acts 15.28.] which ye have already [believed and held] hold fast till I come [in my Kingdom.]  
26 And he [i. e. that Body of Men, or those Persons] that overcometh [the Corruptions of this State,] and keepeth my 54 Works [or the Precepts and Commandments, which I have given them, and enabled them to perform] unto the end [of time when Christ's Kingdom shall come, Rev. 10.6, 7.] to him will I [then] give power over the 55 Nations [or Gentiles, that is, the Apostasy, and their Abettors.]  
54 They are called Christ's Works, in opposition to the Depths of Satan; which are the Works of the Devil, John 8.41, 44. And by his Works are meant Holy Worship and Practice, and the most vigorous Opposition of the Apostasy.  
55 As being no better than mere Gentiles, by reason of their Idolatry.  
27 (And he [or the Saints of this Church-State] shall rule them [the Antichristian Party, and their Abettors] with a Rod of Iron, [that is, with just Severity] and as the Vessels of a Potter, shall they, be broken to shivers) [i. e. their Church-State shall be dissolved easily and irreparably; and I will give him power over the Nations,] even as I received [Power] of my Father [Psalm 2.9. for they shall reign with me.]  
28 And I will give him the 56 Morningstar, [i. e. these Witnesses shall first arise, and give early Notice of the approaching glorious State of Christ's Kingdom.]  
56 A Phrase made use of by the Holy Ghost, in 2 Pet. 1.19. with reference to this very matter; where Prophetical Scripture is likened unto a light shining in a dark place, which yet notwithstanding its Obscurity, was a more sure word than a Private Voice from Heaven, and which might be understood notwithstanding the dark state we are in, provided they be not interpreted according to our own Natural Understanding, called there, the Will of Man; nor according to a Private Interpretation; but according to the Will of God, speaking in, and by the Holy Penmen; which is a Public Interpretation; because it is taken from the Common Analogy of Scripture, (Rom. 12.6.) and is agreeable to the Write of All the Holy Men of God; whose Spiritual Things are to be compared one with another, that so we may have a Public Standard of Interpretation in the Church; and because it proceeds (although in an ordinary manner) from the same 
(a) 1 Cor. 6-16. 12, 4.  spirit (which alone knows the things of God) which at first moved the Holy Prophets; which is One, and agreeable to itself in all its Gifts and Operations; and which, when it incited them to speak and write, gave them not Prophecies of a private Sense, as relating only to private and particular persons; but which were to be understood in a Public Sense, concerning Christ, his Church, and Kingdom. But although they may be understood by us, yet the Apostle tells us, that it will not be without great difficulty, until the Day shall dawn, and the Day Star arise in our Hearts; by which the appearance of Christ in his Kingdom is meant, who is called, Rev. 22.16. the bright and Morning Star; the first Dawnings and Approaching of whose Kingdom may be meant by the Morning Star; as the Kingdom in its full Glory, may be understood by the Bright Morningstar. And therefore by the Morningstar in this place is understood the Remnant (or the rest) of this Succession, which shall last until the Succession of Christ's Kingdom gins; and who shall (as the Morningstar riseth before the Sun) give notice of his Approach, by some more than ordinary works and Manifestations of it: Which we hope and pray, that the Lord will soon accomplish (and if he has vouchsafed to his Servants any Knowledge of Times and Seasons, it cannot be far off) by raising the poor oppressed Churches of the Valleys; who were the Morningstar, or the first Visible Body of Witnesses, before the Reformation; and we hope will arise, and that speedily, before Christ's Appearance in his Glorious Kingdom; for they have hitherto shined (according to their own Mysterious 
(a) Mr. Leger Histoir. des Vaudois.  Device, which is a lighted Taper, in a Candlestick, environed with Seven Stars, in a dark place, with this Motto, Lux lucet in Tenebris) amidst the Darkness of the Apostasy; And may Christ give unto them, and that quickly, the Morningstar of his Glorious Presence. Amen, Amen, come, Lord Jesus, come quickly.  
29 He that hath an Ear, let him hear what the Spirit saith to the Churches [i e. this is a Mysterious Truth, worthy the utmost Consideration.]    

CHAP. III.  

The Text.  
1 AND unto the Angel of the Church in ¹ Sardis, writ, These things saith he that ² hath the Seven Spirits of God, [see Chap. 1.4.] and the Seven Stars, [Chap. 1.16, and 2, 1.] I know [and observe] thy Works, that thou hast a Name ³ [or a more than ordinary Repute,] that thou livest [according to Christ's Doctrine, and art zealous in the Outward Profession of it;] ⁴ and [or, but] art [indeed] dead ⁵ [as to the perfect Purity of Religion, and its Life and Power, over thy Faith and Manners, Eph. 2.1. 1 Tim. 5.6. 2 Tim. 3.5. James 2.20.]   

Annotations on CHAP. III.  
¹ Sardes, or Sardis, is distant about Thirty Three Miles from Thyatira, Southward; It was anciently, as appears by its Ruins, a Magnificent, Splendid, and Proud City, as being the Seat of King Croesus; for which Reason, (as well as from an Allusion to the Precious Stones of that Name, which 
(a) Hist. Lib. 37.8.  Pliny asserts were called so from this Place, as being first found there) it may typify, a splendid and stately Church-succession, which has a Name, or a Repute in the World. It is now (as the Learned Doctor 
(b) Notit. Septem Asiae Eccles. pag. 133.  Smith, an Eye-witness, testifies, (who could not but weep at the sight of it) a most miserable Village, inhabited only by Shepherds and Herdsmen, and a few ignorant Christians, without Church or Priest; whereby may be providentially set forth the Real Deadness of this Church-state, and the Desolation it is to suffer.  
² Sardis is thought to be the Type of the Churches of the Reformation, under the Favour and Protection of Reformed Princes, in a condition of External Splendour: Because, (1.) It succeeds that of Thyatira, which is the Type of Reformed Churches, under the Tyranny of Popish Princes; to which State the Reformation succeeded, begun by Luther, A. D. 1517. (2.) Because there is no mention made of Balaam, or Jezebel, or Nicolaitism, in this Succession; which shows, that they had escaped from under the power of the Apostasy, typified by them. (3.) Because the same Title is given to Christ here, as is made use of in the Ephesine Succession, the Type of the Apostolical Church; whereby seems to be intimated, that the Church began now to be Reform according to the First Primitive and Apostolical Pattern: only it is here Remarkable, that it is not said, that Christ holdeth the Seven Stars in his Right Hand, but barely, that he hath them; to show, perhaps, by the Omission of those Remarkable Words, that they had departed from the True Apostolical Model, which Christ had or held in his Right Hand; that is, had in great Honour. Neither is this to be taken for a groundless, and a lose Interpretation; or a Licentious Fancy (as Dr. Hammond calls the like Conjectures of Mr. Brightman,) seeing, that in such a Concise Prophecy, God (whose Glory it is to conceal a thing, Prov. 25.2.) hath given us sometimes but slender hints, or intimations of great Truths; and that the Addition, or taking away of but a Letter in a Name, (as in the Names of Abraham, Sarah, and Jeconiah; for which see Grotius on Jerem. 22.24.) is of great import in Scripture. And of how much greater signification then, may be the leaving out so material a part of Christ's Title, in a Prophecy so brief and mysterious?  
³ From whence it appears, that this Church has a Reputation in the World for its outward profession; but is very much wanting in inward Life, Truth and Holiness.  
⁴ So And frequently signifies in Scripture.  
⁵ Ephesus had only lost its First Love; but this Church was really dead, as to the True Spirit and Power of the Gospel, and the perfect simplicity and purity of it.  
2 Be watchful [in observing the Times and Seasons of Christ's coming, Dan. 12.12. Matth 24. 42-51. Rev. 16.15.] and strengthen [or uphold, and sustain,] the things ⁶ which remain [i. e. the necessary Truths which shall remain until Christ's coming; and which thou hast kept entire; but] that are ready to die [as to the Power and Life of them:] for I have not found thy works [of Reformation, according to the Gospel,] ⁷ perfect before God [so as to be able to stand before the Glory of his Kingdom, when it shall begin to appear; or to endure the Severity of his Trial, whatsoever Esteem they may have amongst Men, Luke 16.15.]  
⁶ By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the rest, seems to be meant those Necessary Works, and Articles of Belief, which they had kept alive, or entire; and were to remain, during the following Succession of the Church, until Christ's Coming, as being Necessary Truths, which would endure Trial; and were essential to the being of it, as a Church: in which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this Prophecy; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies in Authors, the remaining, or succeeding part of the Day.  
⁷ Filled up, or completed, as the Rude Lineaments of a Picture, are said to be filled up by a Painter, when he comes to draw it to the Life; See Hammond on Matth. 5.17. Here this Church is blamed for not carrying on the Reformation to its utmost perfection; and for suffering necessary Truths to decay, and be almost ready to die.  
3 Remember ⁸ therefore how [i. e. with what Sincerity and Zeal,] thou hast received, and herded [the Doctrine of Truth, at the beginning of the Reformation;] and hold fast [what thou didst then receive,] and repent [of thy Deadness, Verse 1. thy Negligence and imperfections, Verse 2. and thy Departure from the Principles thou hast received and heard.] If therefore thou shalt not watch ⁹ [and wait for the Kingdom of God, Mark 15.43.] I will come on thee, as a Thief 10 [i. e. unexpectedly,] and thou shalt not know [by reason of not watching over the Times and Seasons which God has shown unto his Servants,] what hour I will come unto thee [in my Kingdom, and discover thy Defects, and Unsuitableness to it.]  
⁸ Here they are called upon to look back upon the Model of their First Reformation, which they had swerved from; and to hold fast those Principles, and to repent and amend what was faulty.  
⁹ Here is intimated, as also in the second Verse, that this Church was careless, and slow to believe, and expect Christ's second coming in his Kingdom, before the Day of Judgement.  
10 This Phrase signifies in Scripture, a sudden and a surprising Judgement; as Matth. 24.42, 43. Luke 22.39, 40. 1 Thes. 5.2. And here is intimated the sudden coming of the Kingdom of Christ upon this Church, to its great surprise and amazement; occasioned by its ignorance of the disagreeableness of its own State to it; or it's not knowing that it would have come so soon, or that she should have been so entirely removed by its First Appearances.  
4 Thou hast a few Names 11 [or excellent Persons, Acts 1.15.] even in Sardis [although almost dead;] which have not defiled [no, not] their Garments [Judas 23: but have carefully avoided all the Corruptions of this State, and have had their Works perfect before God;] and they shall walk with me in white 12 [Garments; i e. be favoured by me, and honoured in my Kingdom, and be justified, and declared righteous:] for they are [in my sight] worthy [of it; as having kept themselves white, or undefiled.]  
11 Excellent persons, and therefore known by Name, as Exod. 33.12. God is said to know Moses by Name; that is, after a special and particular manner. Or it is a Metaphor, either from Moses' taking the Names of the Children of Israel, Numb. 3.40, 43.26, 53, 54. or from the High priests bearing their Names upon the Stones on his Breastplate; which being the Foundation Stones of the New Jerusalem, (Chap. 21.) the Names written on them, may be put to signify Excellent, Apostolical Members of the Church.  
But here we are to note, that these Excellent and undefiled persons, were but a few; and therefore it is dangerous to follow the Majority, or Multitude of this Church, according to what is observed concerning the Sardian 
(a) Boet. de Gemmis. 2. 80.  Stone that it hath but a very little of a pale or white colour mixed with its red.  
12 Or shining Garments, (Matth. 17.2.) which were such as Kings used to wear, and bestow upon their Favourites; whereby also Cheerfulness and Innocence is signified, and Purity and Righteousness, Eccles. 9.8. Rev. 19.8.  
And from this Verse we may observe, That this Church may be Communicated with without sin; there being some of its Members (although a few) who remain in it, without being defiled: and that the whole Church is spoken to, and is said to have those Excellent Names, and the undefiled Names are not blamed for having, or suffering the corrupt, as in Pergamus, and Thyatira; which are manifest Indications, that Sardis is not an Apostatical, but a True, and a Reformed Church.  
5 He that overcometh [the Corruptions of this State] the same shall be clothed in white Raiment [Verse. 4. Rev. 19.8.] and I will not blot 13 out his Name out of the Book of Life [i. e. he shall be enroled amongst the Members of my Kingdom, Dan. 12.1. Rev. 13, 7.17, 8.20, 12, 15.21, 27.22, 19] but I will 14 confess his Name before my Father, and before his Angels [i. e. I will make him be publicly acknowledged and commended at the last day.]  
13 This Phrase occurs, Exod. 32.32. Psalm 69.28. and seems to be taken from the Custom recorded, Ezra 2.62, 63. where we read, That the Jews kept Registers of the Genealogies of their Priests; in which, if a man were not found, he was put from the Priesthood, as polluted. It was also an ancient Custom (alluded to, as some think, in this place) of Enrolling the Names of Citizens, and Blotting them out of the Public Registers, when they had forfeited that Privilege; From whence also came the Custom of blotting Names out of the Diptyches of the Church. But from whatsoever Custom the Phrase is taken, it plainly relates to the Rewards which will be bestowed upon the Saints of this Church-Interval in Christ's Kingdom.  
14 Expressions taken from the Day of Judgement; noting the Gracious Requital Christ will afford them, for confessing his Name in greatest purity, Matth. 10.32. Luke 12.8.  
6 He that hath an Ear, let him hear what the Spirit saith unto the Churches.  
7 And to the Angel of the Church in 15 Philadelphia, writ, These things saith he that is holy, [or the Holy, who will shortly erect a holy Church, and Kingdom,] and he that is true [or The True; who will bring to pass what he has promised concerning his Church;] he that hath the Key 16 of David [i. e. full power of disposing all things concerning his Kingdom;] he that openeth [a Door to his People;] and no man shutteth [against them;] and shutteth [against his Enemies] and no man openeth [i. e. hath Sovereign and irresistible Power; and will conduct his People through all Difficulties, to such a Church-State, as they shall never be deprived of by their Enemies.]  
15 Sardis represents those Churches of the Reformation, which have a Repute, or Name in the World, but want the inward Life and Spirit of the Gospel; and Philadelphia seems to be the Type of the Reformed Churches which are low in Outward Strength and Esteem, but very strict in observing Christ's Word and Commands; which Characters I shall not venture to adapt to any particular Churches; but leave them to the impartial consideration of all concerned, as they may be gathered from the Text itself. Philadelphia is distant about Twenty seven Miles from Sardis, a City (as Strabo notes) never very Populous and Famous, because it was subject to Earthquakes; which yet withstood the Fury of the 
(a) Smith de Statu Sept. Eccles.  Turks with great Constancy and Gallantry, when all the rest of Asia had submitted; and has now 
(b) Spoon's Voyages.  in it Four Churches of Greeks, and about Two Thousand Christians: which are no contemptible Remarks, as to our present purpose, and would induce a Man to think, that the Divine Wisdom has afforded us some faint Resemblances of the little outward strength or power of this Church-state, and of its strict adherence to the Truth, and of the Ample Reward God will afford it; even in the Fate of the City from which it is denominated. And, (if any thing be to be gathered from the Names of these Churches) the Nature and Qualities of this State are plainly discovered in its Name; Philadelphia signifying Brotherly Love; as if this Church-State were to be established upon that Principle, and not upon power outward splendour and superiority, Luke 22. 24-30. See Grotius on that place, and on the parallel places in the Gospel.  
16 An Expression taken from Isa. 22.22. where Eliakim (a Type of Christ, as his very Name imports, signifying one raised, or settled by God) has the Key of the House of David given him; whereby is denoted, Christ's Government over his Church; a Key being an Ensign of Government; and David's House, Family, or Court, being a Type of the Church, especially as it shall be in the New Jerusalem, the City of David, or the Messiah, who is the Great King of it.  
8 I know thy Works [to be perfect before God:] behold [and ¹⁷ let it be noted and remarked,] I have set before thee, [or, given thee,] an open 18 door [i. e. a hopeful occasion, and means, of freely and effectually propagating the Truth; and a prospect of better things, and greater Liberty;] and no man [although they shall often attempt it,] can [be able to] shut it, [or, hinder you of this Liberty; but it shall continue accompanied with great efficacy, notwithstanding your many Adversaries, until my coming;] for thou hast a little [outward ¹⁹, worldly] strength [Force and Power to protect and countenance thee;] and [yet for all that] hast kept 20 my Word [or Gospel; as to Faith and Practice purely and entirely; and hast discharged thy Office faithfully:] and hast not denied my Name 21 [by entertaining any degrees of Antichristian Corruptions, which bear not my Name, or were not instituted by me, but hast openly avowed and professed my Name, as sole King and Lawgiver of my Church.]  
17 Behold, is a Particle denoting the importance of the thing to be delivered.  
18 This is the true Import of the Phrase: for which see and compare Hosea 2.15. Acts 14.27. 1 Cor. 16.9. 2 Cor. 2.12. Colos. 4.3. And from this, and what follows, we may take notice, that this Church, although often denied Liberty of Preaching the Gospel (in which sense Grotius understands the shutting of the Door here mentioned,) should yet enjoy it, in despite of all opposition, and never have it wholly shut against them; and that this open Door, should afford them a Prospect, and a hope and confidence of enjoying a more perfect State of things.  
19 By Strength cannot here be understood inward and spiritual strength, or Zeal and Courage to propagate the Truth, with all Boldness and Success; for that was great in them, and they have a high Character and Commendation given them for it, by our Saviour; But by Strength must be understood, outward humane Strength, Advantages and Authority, in respect of Birth, Power, Reputation for Learning, Riches, or the like; in which the Might of this World consists, 1 Cor. 1. 25-28. but especially Countenance and Protection from the Secular Powers; of which they had but little, as having been in a patiented afflicted Condition, and under Restraints; as appears from Vers. 8, 10.  
20 To keep Christ's word, denotes their faithful preaching, and professing the Gospel, and their strict adherence to it, which is called, keeping the Charge of the Lord, in the Old Testament; which Ministers are to do in their own Persons; as appears from Ezek. 44.8. where, in a Vision of the New Jerusalem, (when this Philadelphian State comes to its perfection) those Priests are reprehended by God, who kept not the Charge of his holy things, but set keepers of them in his Sanstuary for themselves.  
21 By Name here seems to be meant, the Name written on his Vesture, Rev. 19.16. viz. King of Kings, and Lord of Lords; that is, Supreme Disposer of all the Kingdoms of the World, and sole Governor of his Church, which is his Kingdom. And this strict adherence of this Church, to the Word or Commandments of God only, is opposed to the departure of the Sardian and Ephesine Succession, from what they had received and heard.  
9 Behold I will 22 make them [who are] of the [part of the] 23 Synagogue of Satan, [and by them, I mean those] which say they are Jews [or Pure, Primitive Christians] and are not, but do lie [by such false pretences:] Behold I will make them [by my providence and inward convictions] to come and Worship before thy Feet [i. e. to show ²⁴ the greatest honour and submission unto thee; learn of thee; and join in Communion with thee; although in an inferior degree of esteem,] and to know [i. e. be convinced, and acknowledge,] that I have Loved thee [as my pure and undefiled Church, Cant. 6. 4, 9 and have shown it by preserving thee, notwithstanding all their endeavours to the contrary.]  
22 In the Greek it is, I give, the Present for the Future, as is usual; and them is added as a necessary Supplement; and the Words supplied as they ought to be, may be very well rendered thus; Behold, I will give unto thee them of the Synagogue; i. e. I will bring them, or fetch them in, and present them unto thee.  
23 By the Synagogue of Satan, is meant (as has been shown on Chap. 2.9.) those who in the Smyrnaean Succession, introduced Blasphemous or Idolatrous Doctrines and Practices into the Church, under pretence of Judaisme or Israelitism; that is, pure, and primitive Christianity: and therefore by Consequence, here must be meant, some of the Reformation (that Interval, or Succession being here described), who lie, and deceive others by the same false pretence; not into Satanical, or Antichristian Blasphemy or Idolatry; but Defilements, (Verse 9) that is, Corrupt Additions to God's Worship; which are called, Defilements, or impure Mixtures, by the Prophet Ezekiel, Chap. 43.8. and Lies, Prov. 30.6. Isa. 29.13. But yet we are to take notice, that they are not called, The Synagogue of Satan; but They, or Them of the Synagogue; to signify, that only a Prevailing Party amongst them were defiled; and that their Errors were not Idolatrous (as theirs were who are reprehended in the Epistle to the Church of Smyrna, called therefore, The Synagogue of Satan) but corrupt, or defiled, and false, or lying Additions; which yet were not so much their own Inventions, as taken up by them from Antiquity; whence they are called, not The Synagogue, but Of the Synagogue; as being of their party, and Imitators of them, under pretext of Conformity to the Ancient Synagogue of the Smyrnaean Succession, which first introduced those Corruptions.  
24 All which may be implied in this Phrase; to lie prostrate at ones Feet, being the highest Act of Honour and Submission, amongst the Eastern Nations; for so Joseph's Brethren (which may be no unfit Type of what is here foretold), Gen. 42, 6.44.14. who had been the Authors of his Afflictions, came and bowed down before him to the ground, when he was exalted to be the Chief Governor in Egypt: and it being also a Custom for Scholars to sit at the Feet of their Masters; to Worship at their Feet, may denote their learning of them, and joining with them in their Worship, but as in an inferior degree of Knowledge and Esteem; according to the Expressions of the Prophet, Isa. 60.14. from whence this place seems to be taken. And the words also may be interpreted thus, to come and worship [God] before thy Feet; according to a parallel place of the Apostle, 1 Cor. 14.25.  
10 Because thou hast kept [and observed] the word 25 [or precept] of my patience [i. e. of the Patience which I taught, and practised; especially in expecting, with me, the coming of my Kingdom; and that in a low and mean condition:] I also will keep thee [or this Church State entire] from the hour [or sudden and unexpected time] of 26 Temptation [or general Trial;] which shall come upon all the World to try them that dwell on the Earth [whether their Church States are pure or no; and to purify some, and destroy others, Dan. 12.1. Malach. 3.2, 3. 2 Pet. 2.9. 1 Cor. 3. 11.-15.]  
25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Precept or Doctrine of Patience; in the sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Word, is taken, 1 Cor. 1.18. and to keep the Word (as the Phrase is frequently used in John's Gospel) is to observe that Precept; and that chief with reference to a patiented Expectation of Christ's Coming, as the Phrase is taken 2 Thes. 3.5. and Rev. 1.9.  
26 This, I suppose, is to be understood concerning the pouring out of the Vials; as shall be endeavoured to be shown, when they come to be considered.  
11 Behold I come [to try and judge them,] quickly [or on a sudden after this period of the Church gins to appear;] hold that fast which thou hast [received and kept,] that no man take 27 thy Crown [i e. rob thee of that reward thou shalt have in my Kingdom.]  
27 No Churches so perfect, but that it is possible for them, if left to themselves, to be perverted; and no Man so nigh the Goal, but he may lose the Prize, if he be not, by the Grace of God, made watchful, and careful. And here we are to observe, that these Promises are taken from the New Jerusalem-state in Christ's Kingdom, and that they are made after the most ample and plainest manner to this Church-state; because of its greatest purity, and patience, in expecting that Kingdom, and its fitness to receive it, in the near approach of it in the New Jerusalem.  
12 [For] Him that overcometh [the temptations of this poor and despised Church State,] will I make a 28 Pillar in the Temple of my God [i. e. he shall be a Member of a strong, fixed, and stable Church State,] and he shall go no more out [of it, for it shall not be changed.] And I will write 29 upon him [or, upon this Pillar] the Name of my God [Jehovah] and the Name of the City of my God [The Lord is there, Ezek. 48.35.] which is 30 new Jerusalem [i. e. the perfect Gospel State in Christ's Kingdom, Hebr. 12.22.] which cometh down out of Heaven from my God [i. e. shall be established by God's more immediate Power, and by abundant Manifestations of Gifts and Graces, Ezek. 43.4, 5, 6, 7, 8. Gal. 4.26. see on Rev. 21.2, 3.] and I will write upon him my new Name [Rev. 19.16.22, 4. i e. he shall be ³¹ a Member of my Kingdom, who am King of Kings, and Lord of Lords. See before on verse 8. and Isa. 56.5. Rev. 19.12.]  
28 In allusion to the Two Pillars before Solomon's Temple, called jachin and Booz, from their strength and stability, 1 Kings 7.15, 21. The Apostles also are called Pillars, Gal. 2.9. and the Church, the Pillar of Truth, 1 Tim. 3.15. and Christians are compared to a Temple, and its Stones or Pillars, Eph. 2.21. 1 Pet. 2.5.  
29 This may perhaps be an Allusion to the Inscriptions which were used to be put upon Pillars. Hence the Title of the sixteenth Psalm is in the Greek rendered, An Inscription upon a Pillar; and Absalom's Pillar, 2 Sam. 18.18. might have probably his Name graven on it.  
30 New is often in Scripture put for excellent, or perfect. And this State may be called New, because the visible Glory of it did then first appear; and it was a strange, or new thing, it being known, or believed before by few.  
31 For to be called, and to be, are of the same import in the Hebrew Phrase.  
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 32 Laodiceans write; these things saith the Amen 33 [i. e. The God of Truth, Isa. 65.16. who will perform what he has promised, 2 Cor. 1.20. and will in this period put a final end to all things;] the Faithful and True Witness [who hath performed punctually, what hath been hitherto promised by the Father, and will go on to do so to the end; although the Truths he hath delivered may seem never so incredible, Chap. 1.5.] the beginning 34 of the Creation of God [i. e. of the First Creation of all things; and of the New Creation or Constitution of things after the Resurrection, of which he was the first Born from the Dead, Col. 1.18. Rev. 1, 5.21, 1.]  
32 This State succeeds the Philadelphian State, and therefore must be after the Thousand Years Kingdom of Christ, or the New Jerusalem, of which Philadelphia is a Type, as appears from Verse 12. It seems to be a State in which there was a great Remissness of the extraordinary Zeal which was shown in the former Succession, during Christ's Kingdom; and its Name denoting (as Grotius remarks) The Judging of the People, it may from thence be probably concluded, that it is that State, during which the great Judiciary Act of Judging the People, or Nations, is to be performed. Rev. 20. 8-15. where occasion will be given of discoursing more largely of this Matter. It was once a most Famous and Rich City, as this Church-state is described to be at the seventeenth Verse, but is now only a heap of Ruins, and inhabited by none but wild Beasts; so that Monsieur Spoon, after all his search, could not find out where its Church stood; Christ having spewed it utterly out of his Mouth.  
33 Amen signifies Truth; and denotes also the End, or Conclusion; and being put before what follows, concerning the beginning of the Creation of God, implies, that what concerns the End of Church-states, is the chief thing typified by this Church.  
34 Christ is said to be the beginning of the Creation of God, (1.) Because he was in the beginning with God, when all things were made by him, John 1.1. as being the first born of every Creature; that is, being above, and before all Creatures whatsoever, and the Cause of them, Col. 1. 15-17. (2.) because he was the beginning of the New Creation, or Constitution of things under the Gospel, Col. 1.18. 2 Cor. 5.17. and the Author of the New Heavens, and New Earth; or the New and Excellent State of things in his Kingdom upon Earth. And (3.) because he is the Beginning, the First Born from the dead, Colos. 1.18. which Title he here takes, because this Church-Period extends until the End of all Earthly Things; when follows the beginning of the New Creation or Constitution of things in his Kingdom of Glory. But of this more on the Three last Chapters.  
15 I know thy works [and thy whole state and condition,] that thou art neither cold [i. e. neither void of all zeal for that Philadelphian glorious State of my Kingdom, which is now withdrawn from the very new Earth, Rev. 20.11.] nor hot [i e. nor fervently zealous for it, according to the extraordinary Love which that State requires:] I 35 would [that I may speak after the manner of men,] thou wert cold [for then being destitute of all Love, which is the Life of a Christian Church, thou wouldst be in a deadly state, and fitted for destruction] or 36 hot [for then the vehement flame of thy Love, would have been irresistible, ●nd unextinguishable; and all things here below, would have been utterly contemned, in respect of me; Cant. 8.6, 7.]  
35 Christ does not wish that they were cold, simply and absolutely, but comparatively, that they were rather so, than in such a State of Indifferency, which was dangerous to themselves, and more troublesome and displeasing, in some respects, unto himself. And the whole Expression is taken from the manner in which Men are wont to express themselves, when any thing is displeasing unto them; and is not to be too Rigorously insisted upon in every part of the Similitude.  
36 By Heat and Fire is meant Divine Love in Scripture; and by Coldness, on the contrary, is meant the absolute privation of it, which is the Death of the Soul, whose Life consists in the Love of God and Christ. This appears from several Expressions, especially in the Book of Canticles; where (Chap. 8.6, 7.) the Spouse, which is Christ's Church, in its most lovely Philadelphian State, in his Kingdom; represents the Love it has for him, by a strong vehement flame, or heat, such a one as can be kindled only from the Lord (as the Words may be translated), and which could not possibly be extinguished; nor could be translated from him to any other; but perfectly contemned and rejected all Earthly things, when they stood in competition with him. Now this being the Love which the Spouse had for Christ, in its perfect State (which is elegantly set forth in that Book) the Heat which is here wanting in this Laodicean State, must be such a fervent one, as that was, which was in the foregoing State; which was vehement, heavenly, overcoming all Difficulties, and preferring Christ, and things above, beyond all Earthly things whatsoever; yea, counting them as dross and dung, when compared with Christ. See Grotius, and Dr. Patrick on Canticles 8.6, 7.  
16 So then [or therefore, after all this long debate within myself, what I should do with thee, which art so troublesome, and uneasy to me; this is the conclusion of the whole matter, that] because thou art 37 lukewarm, and neither cold [as some of the other Church-states were, which I have therefore destroyed,] nor hot [to the degrees of the state of the new Jerusalem, so that I cannot pitch my Tabernacle any longer with thee, nor take thee up unto me, except thou overcomest the evils of this State, by following my counsels and harkening to my rebukes, Rev. 20.11.21, 2, 3.] I will [I speak still after the manner of men, because of your infirmity,] spew 38 thee out of my mouth [i. e. I will wholly rid me of the uneasiness I have been under, and will have neither thee, nor any other Church-state any more upon Earth]  
37 By Lukewarmness is not meant an indifferency to all Religion; but an indifference to that higher, Heavenly State of Love and Glory, which Philadelphia was raised to. For it is plain, from a diligent compare of this Prophecy, that after the Philadelphian State of a Thousand Years, there is to be another Church state; which is called (Rev. 20.9.) The Camp of the Saints, and the Beloved City; which must be this State of Laodicea, because it is the only one that remains after the Philadelphian; and therefore its Lukewarmness must be such as is consistent with the Love of God (for else the Members of it could not have been said to be loved by Christ, Verse 19) and is only so in respect of the higher Fervors of the Philadelphian State, which is the Holy 
(a) Canticl. ●. 6, 7. Rev. 20, 11.21, 2, 3.  City, which comes down from Heaven, like a Bride, with a most vehement Flame of Love for Christ her Husband; and after a Thousand Years of True Glory, was translated, or fled away with Christ into Heaven, into a Glorious State of Eternity; whereas this State is described, as being on the Earth, (Rev. 20.9.) and as retaining too much Love to the Glories and Enjoyments of their Earthly State; although the Lustre of the Presence of Christ, manifested, during the Thousand Years, was withdrawn; and as not having such a vehement Love for being with Christ, as to contemn all the Gold and Riches (which are mentioned in the next Verse) and all the Worldly substance of its Earthly State, for a Heavenly State with Christ; which it would have done, if it had had the Love of the Spouse in the Canticles.  
38 This is a Metaphor from lukewarm Water, which provokes Vomiting, and casts off from a sickly Stomach what loads it, and is nauseous or uneasy to it; and is used in Scripture 
(a) Levit. 18.25, 28.20, 22. Jerem. 9.19. Ezek. 36.13.  to signify the utter dispeopling of a Nation: in which sense it seems here to be taken for the total removal of this, and all other such like Church-States; as being uneasy to Christ, because of their imperfections; who would now be no more contented with any State but a Heavenly, Perfect, and Unchangeable one; such a one, as no Waters could quench, nor any Floods drown, and which was to be set, as a Seal upon his Heart, Canticl. 8.6, 7. And accordingly, Christ is here representented, as uneasy under this State, rather than angry with it; and as deliberating, and at last resolving what to do with it; which is intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Illative Particle, noting a Conclusion drawn from Premises deliberated of, and considered; and the Result is, That he could not indeed destroy them in his Anger, by Fire from Heaven, as he would their Enemies, the Nations, (Rev. 20.9.) because he had a Love for them, and they were not cold in their Love to him; neither could he take them in the State they were in, unto himself in Heaven; and therefore he was at last resolved to spew all Earthly Church states out of his Mouth, and have no more such upon Earth, by reason of the Imperfections and Corruptions they were subject to, when left to themselves, and his more immediate presence was withdrawn from them.  
17 [And this will I do] because 39 thou sayest I am [still as] rich [as I was before, and in the possession of the same Glorious State;] and [not only so] but I am increased with Goods, and [which is more,] have need of nothing [but am in a perfect, self-sufficient State:] and knowest not [such is the ignorance of Man when left to himself,] that thou art wretched [or, The wretched, full of wants and defects;] and miserable [or, The miserable, in a helpless condition,] and poor [in grace, and glory] and blind [or ignorant, seeing not thy wants, nor the remedy of them,] and naked [or i● a shameful condition; in respect of the former; now the Bride, and her Husband are retired, and God dwelleth not with thee, Rev. 20, 11.21, 2, 3, 4.]  
39 Here is shown the Ground of their Lukewarmness, and the Reason why Christ would spew them out; because they thought that their present State was as Glorious as their former; and as much to be chosen, as that which had the full Glory of the New Jerusalem.  
18 [And therefore,] I counsel thee [out of my Love to thee, verse 19] to buy [or, obtain and procure] of me [what I will freely give thee, if thou will be sensible of thy own unworthiness, and inability of thyself to procure it, Isa. 55.1, 2.] Gold tried in the fire [i. e. the most precious and most pure Wisdom of my Kingdom in Heaven above, Prov. 2, 4.3, 14. Zeck. 13.9. Math. 13.44, 45, 46. 1 Pet. 1.7.] that thou mayest be rich [in good and perfect works before God, Luke 12.21. 1 Tim. 6.17, 18.] and white raiment [i. e. unspotted and perfect Holiness, such as is required in my Kingdom;] that thou mayest be Clothed [with my Righteousness, Rev. 19.8.] and the shame of thy nakedness [or thy shameful nakedness] do not appear [when I come to Judgement, Rev. 20. 12-15] and anoint thy eyes with Eyesalve [i. e. with clear knowledge that thou mayst see and discern betwixt the dark and imperfect state thou art in, and the glorious entire light and perfection of the former, Rev. 21.23, 24.22, 5.]  
19 [Thou art the Camp of my Saints upon Earth, and the beloved City, and therefore have I permitted the Nations to gather themselves to Battle against thee, and to encompass thee, Rev. 20.8, 9] for as many as I Love [and whom I Love, I Love unto the end, John 13.1.] I rebuke [as I have done thee for thy lukewarmness] and chasten [by afflictions, as thou hast been by the coming up of Gog and Magog against thee, Rev. 20.8, 9] be zealous therefore [after a higher, and a more glorious state, and that in Heaven,] and repent [of thy lukewarmness, for to this end have I rebuked and chastened thee.]  
20 [And to show what Love I have for thee] Behold [and let it be taken special notice of,] I stand [waiting with an unwearied patience,] at the door [of the Heart and Conscience of each person amongst you,] and 40 knock [or use frequent and loud importunities, by the motions of my Holy Spirit, Cant. 5.2. Prov. 1.20-] if any 41 man [or any one of the Saints of this beloved City; for to them, and concerning them, I now speak, and not of their Church State, which I will certainly spew out of my Mouth;] hear [and obey] my 40 voice [and all that I have loved will do so, John 10.27, 28, 29.13, 1.] and open the door [of his Heart, by removing all wilful impediments;] I [who have now withdrawn my glorious presence,] will come unto him, and will sup with him, and he with me [i. e. I will dwell with him, possessing his Soul with my Gifts and Graces, and will communicate myself after a friendly and a familiar manner unto him in my Heavenly Kingdom, Luke 14.15. John 14.20, 23. Rev. 19, 9.21, 3.]  
40 40 It was the ancient custom to knock, and call aloud at the same time.  
41 Christ before spoke to the Church of Laodicea; here he speaks to the Members of it; to whom he promises higher, and more intimate communications of himself; although he had resolved to ease himself of their imperfect Church State.  
21 To him [or that person,] that overcometh [the evils of this State, by hearing and obeying my voice, and opening unto me,] will I grant to sit with 42 me in my Throne [in my Kingdom, whilst I judge the Nations, Satan, Death and Hell; and then to reign with me to all Eternity; John 17. 22-24. Rev. 20. 8-15.] even as I also overcame [Temptations, Sin, Death and Hell,] and am 43 set down with my Father in his Throne [in Heaven John 17.5.]  
42 Here Christ and his Saints are represented as sitting in one and the same Throne; in allusion to the Thrones of the ancient Eastern Kings, which were very large, and in the form of a Bed or Couch, so that many persons might sit in them at once, Cant. 3.7.  
43 Mr. Mede 
(a) Pag. 905.  observes on this verse, that although the glorified Saints are said to sit here with Christ on his Throne; that yet none but Christ God-Man is said to sit with the Father on his Throne; because no Creature is capable of the privilege of sitting on God the Father's Right Hand in his Throne; that being a Godlike Royalty altogether incommunicable.  
22 He that hath an ear to hear, let him hear, what the Spirit saith unto the Churches.    

CHAP. IU.  

The Text.  
1 AFter this * [first Prophetic Vision of the Seven Churches,] I looked [or, I was seeing ¹ in a Prophetical Vision, Dan. 4.10] and behold a door was opened in Heaven [i. e. a Discovery was made of Divine secrets;] and the first voice [or, the former ² voice of Christ which I heard at first, Chap. 1.10.] was as of a Trumpet [i. e. full of Power and Authority, Chap. 1.10.] talking with me, which said [come up hither unto me to have a nearer access to, and participation of Heavenly Secrets;] and I [for none else can;] will show thee [in Symbols and representations,] things which must be hereafter [in a Succession, one after another.]   

Annotations on CHAP. IU.  
* The foregoing Vision contained in the Second and Third Chapters, may be called, The Church-Prophecy, because that in it the several successive States and Periods of the Church, from the beginning of it, at Christ's Resurrection, until the Kingdom of Christ, and the End of all things, are represented under the Types of Churches, the most proper Emblem of them: and that the following Vision (which may be called the Book-Prophecy, from its Events being represented in a Book with Seals), to which this, and the next Chapter are a Preface, is of the same signification and extent, shall be argued hereafter, as occasion shall require; and may at present be gathered from some Congruities observable in the Prefaces to each of them; as that John is spoken to here by a Trumpet, as he was in the former Preface in the first Chapter; and is in the like Spiritual Ecstasy as he was then in; which being Circumstances peculiar to these Two Visions, may argue them to be of the like Nature and Import. And here it is not improper to observe, that in this, and the following Chapter is chief contained,  
(1.) A Representation of the Throne, Divine Consistory, or Court of Judicature of Almighty God, which is to pass Judgement upon the State of things throughout the whole Prophecy.  
(2.) The settling and appointing of Christ, the Lamb, newly risen from the Dead, to be the Supreme Governor, and Director of all the Events which were to come to pass, by giving him power to open the Book, and lose the Seals of it.  
(3.) We have here a Prerepresentation (as there is upon all suitable occasions) of the Thousand Years Kingdom of Christ, the chief End of all the Visions, given us in Two Doxologies; sung by Angels, and the Representatives of the Christian and Jewish Church; who are, as it were, a Chorus to this Divine Drama; as the Virgins, Companions, Watchmen, and Shepherds are in the Book of Canticles; which is a Sacred Dramatic Poem, relating to Christ's Kingdom. See Dr. Patrick 's Preface on the Song of Solomon, and Dr. Beverley's Exposition of it.  
¹ From whence Prophecies are called Visions, and Prophet's Seers in Scripture. Hammond.  
² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and in other places of Scripture; as John 1, 15.15, 18. 1 John 4.19. and this is the same with the first Voice of a Trumpet, cap. 1.10.  
2 And immediately I was in the Spirit [Chap. 1.10.] and behold, a Throne was set in Heaven [i. e. God appeared as King and Judge, Isa. 6.1. Ezek. 1.26. Dan. 7.9.] and one [i. e. God the Father, Chap. 5.7.] sat on the Throne [i. e. appeared in Majesty, and as in Judgement.]  
3 And he that sat, was, to look upon [or was in appearance ³ and resemblance,] like a Jasper [i. e. Glorious, Rev. 20.11.] and a Sardine ⁴ stone [i. e. Glorious but Terrible, Exod. 24.10. Ezek. 1.27] and there was a Rainbow [i. e. his covenant of mercy and peace, and his mindfulness of it, Gen. 9. 11-16. Isa. 54. 8-10. Ezek. 1.28.] round about the Throne [so that it might always be in his remembrance,] in sight like unto an Emerald ⁵ [denoting the never failing mercies of his Covenant; and the most pleasant, and precious promises of it, and of his Kingdom.]  
³ For he saw not God, but only his Glory; a●d such Appearances as denote his Attributes and Perfections, Ezekiel 1.28.  
⁴ It is a Blood-coloured, or Red Stone, like Fire; and therefore fit to denote the Justice, and fiery Indignation of God, Heb. 10.27.  
⁵ A Smaragd, or Emerald, is a most precious Stone, of a very pleasant, and never fading Greenness; the chief Colour in the Rainbow.  
4 And ⁶ round about the Throne, were four and twenty Seats [or, Thrones] and upon the Seats I saw [the] four and twenty ⁷ Elders [i. e. the representatives of the Jewish Church, 1 Chron. 24. Isa. 24.23.] sitting [on Thrones; as participating in Judgement and Government, Dan. 7.9, 22, 26, 27. Rev. 20.4.] clothed in white ⁸ raiment [i. e. Priest's Vestments,] and they had on their Heads ⁸ Crowns of Gold [i. e. Regal Ornaments, Chap. 1, 6.5, 10.20, 6.]  
⁶ They encompass the Throne, as faithful Ministers and Servants, to receive God's Commands; and to show their Nearness and Access unto him, who was in the midst of them, to protect, assist, and give his Commands unto them, Matth. 18.20.  
⁷ The Church of Israel, as it shall be advanced by Christ in his Kingdom, being plainly called, God's Ancients, or Elders, by Isaiah, Chap. 24.23. it seems evident to me, that the four and Twenty Elders are here put for the Representatives of it, in allusion to the Four and Twenty Heads of the Courses of the Priests, instituted by David, 1 Chron. 24. Elder, in its General Notion, signifying a Head, or Governor amongst the Jews, as appears from Gen. 50.7.  
And this Word Elder, being by this time become familiar in the Church, to signify the Pastors or Governors of it; why may not a Title used in the Christian Church, be put to denote the Governors of the Jewish; as on the contrary, the Jewish Types are all along in this Prophecy, put to denote the Christian Antitypes?  
8 8 The Jewish Church seems here to be represented, (1.) by their white Vestments, which was the Habit of the Jewish Priests, Exod. 28.39, 40.39, 27. and (2.) by their Crowns; whereby is denoted, that they were a Royal Priesthood, as they are called, Exod. 19.6. and that they, together with the Christian Church, should reign with Christ.  
5 And out of the Throne [of God the Father.] proceeded ⁹ lightnings, and thunderings, and voices [denoting the Majesty of God, and the Terror of his Laws and Judgements, and of the appearance of his Kingdom;] and there were seven Lamps of Fire burning before the Throne which are [the Symbols, or Hieroglyphics of] the seven Spirits of God [i. e. of the perfect, warming and enlightening influences and operations of the Holy Ghost towards the Church, Exod. 37.23. Ezek. 4.2. See the Notes on Rev. 1.4, 12, 20.]  
⁹ These Words are taken from the Dreadful Appearance of God upon Mount Sinai, at the Delivery of the Law, Exod. 19 and 20.18, 20. and signify God's Judgements, in behalf of, and upon his Church; and especially the extraordinary break forth, and signal come of Christ's Kingdom, whereby he shakes not the Earth only, but the Heaven; as they are set forth in Scripture by Metaphors, primarily taken (according to the Opinion of the Learned Theorist of the Earth) from the last general Conflagration. See, and diligently come- Haggai 2. 6-9. Malach. 3.1. Psalm 18.13. Jerem. 25.30. Ezek. 1.13. Heb. 10. 27-31. Heb. 12. 18-29.  
6 And before the Throne there was a 10 Sea [i. e. a large Vessel or receptacle, 1 Kings 7.23.] of Glass like unto Crystal [i. e. pure and transparent, as that of the Tabernacle was, Exod. 38.8. denoting Baptism and the purity it requires; and the Blood of Christ by which we are washed and cleansed from our sins, Rev. 7.14] and in the midst 11 of the Throne [or, just before it, Ezek. 1.5.] and round 11 about the Throne [Numb. 2.2.] were four Beasts [or living ¹² Creatures, representing the pure Apostolical Church of Christ in all parts of the World;] full of Eyes before and behind [i. e. very circumspect and vigilant; and skilled in the past and future state of Christ's Kingdom.]  
10 The Laver, or Brazen Vessel in the Temple, for the Priests to wash in, is called a Sea in Scripture; as all Receptacles of Waters are: of which see Exod. 30, 18.38, 8. by which is aptly represented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Baptismal Lavers of the Ancients, which were very large.  
11 11 One of the Beasts might be probably placed before the Throne, or in the midst of it; and the other Three in just distances round about it; probably one behind, and two on each side of it; in correspondence to the Description of Solomon's Throne, 1 Kings 10.19. or according to the pitching of the Tents of the Israelites, which are described, Numb. 2.2. as being over against, and round about the Tabernacle; that is, encompassing it in a Square Figure, (as the Learned generally agree) each of the Four Divisions being placed at the Four Points of it, looking towards the Four Cardinal Points of Heaven.  
12 For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be translated, as it is, Ezek. 1.5. that so they may be the better distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Antichristian Beast. These Four living Creatures are called Cherubims, Ezek. 10.2; By which is meant Active Being's of an Angelical Nature, employed in the Ministration of God's Providence, as appears from their Description given by Ezekiel. Now the Representations here given, figuring something analogous to them in the Church; they cannot be supposed to signify any thing more properly than the pure Christian Church, represented by the Apostles; who were so extraordinarily active in the propagating of the Gospel into the Four Quarters of the World; and were Twelve, making up Four Ternaries of Living Creatures, or Zealous Active Ministers of Christ; according to the Number of the Four Ternaries of the Twelve Tribes, under the Four Standards in the Wilderness. For we are to take notice, that this Representation of the Throne of the Majesty of God; or this Theatre, or Stage of the Apocalyptick Visions (as Mr. Mede calls it,) exactly answers the Encampments of the Israelites; God's Throne being here placed in the middle, as the Tabernacle was there; the Four and Twenty Elders next, to answer the Station of the Priests and Levites; and the Four Beasts at each Angle, Diametrically opposite to each other, against the Four Cardinal Points of the Wind, representing Christians in the Four Quarters of the World, in analogy to the Four Standards of the Camp of the Israelites, having in them Figures of these Four Living Creatures, taken from the Cherubims of the Chariot, or Glorious Throne of Almighty God, 1 Chron. 28.18. For which, see Mr. 
* Pag. 437, 594, 917.  Mede, Dr. Hammond on the Place, Grotius on Numb. 10.15. and Mr. Ainsworth on Numb. 2. where he has given us the Figure of the Encampments, and has discoursed largely on them; and Dr. 
‖ De legibus Hebraeorum, lib. 3. Dissertat. 5.  Spencer.  
7 And the first Beast [or living creature.] was like a Lion 13 [denoteing the Power and strength of the Gospel and Apostolical Ministry, Gen. 49.9. Psal. 103.24.] and the second Beast like a Calf 14 [or Ox; denoting their Laboriousness and Usefulness, Prov. 14.4.] and the third Beast had the face of a Man 15 [signifying Reason and Prudence;] and the fourth Beast was like a flying Eagle 16 [noting their activity, and quicksightedness into the Mysteries of the Gospel.]  
13 This was the Standard of Judah, on the East side, compared to a Lion, Gen. 49.9. And the Qualities of these Living Creatures, do denote the like Gifts and Graces, required in the Ministry, which were after an extraordinary manner eminent in the Apostles, the Representatives of the Christian Church, and of its State in the Kingdom of Christ; to which this appearance relates.  
14 The Standard of Ephraim, on the West side of the Camp; who is resembled to an Ox, Deut. 33.17.  
15 Reuben's Standard on the South side.  
16 The Standard of Dan on the North side.  
8 And the four Beasts had each of them six 17 Wings, [noting their speed, their Reverence in God s Presence, and their humble sense of themselves, Isa. 6.2] about 18 him; and they were full of Eyes within 19 [to observe themselves as well as to be vigilant over others;] and they 20 rest not day and night [but are constant and incessant in the Worship and Service of God, Isa. 60, 11.62, 6. [saying, Holy, 21 Holy, Holy, [i. e. infinitely and superlatively Holy, Isa. 6.3.] Lord God Almighty, which was, and is, and is to come [Rev. 1.4.]  
17 With Two they covered their Faces, out of Reverence; with Two their Feet, or Nakedness, out of a sense of their own shame and impurity; and with Two they flew, to execute God's Commands, Isa. 6.2.  
18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, round about them; that is, perhaps at several Distances on each side; as the Israelites are said to encamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or round about the Tabernacle; that is, at distant Points of the several sides of the Square, encompassing it. So here each of the Living Creatures is said to have Six Wings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, on each side Three, one against another; one pair on their Shoulders, with which they flew; another on each of their Breasts, stretched upwards, to cover their Faces; and the Third about their Hips, to cover their less honourable parts, or appearances. Andrea's Caesariensis, reads, as our common Copies do; but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Grotius, and Dr. Hammond think; then their Exposition may be consulted, as more commmodious.  
19 The inward Eyes of these Creatures were represented unto John; the Figure, or Appearance (which was perhaps diaphanous) being contrived accordingly.  
20 This was the Practice of the Apostolical Church; as appears from Acts 2.42, 46.20, 31. Luke 2.37. 2 Tim. 4.2.  
21 Here it is acknowledged by the Apostolical Church, with the Joint Consent of the Israelitish Church; that God is a Supereminent Being; and that he is to be worshipped incommunicably, according to his most eminent and unparallelled Holiness; and perhaps the Divine Being, in Father, Word, and Spirit, may be intimated in the Threefold Repetition of the Word Holy. But howsoever, in this First Doxology, the Lord God Almighty (who is, Father, Son and Holy Ghost, God blessed for ever,) is only mentioned, and not the Lamb; to show, that the Belief of One God, who created all things, is the First Fundamental Principle of Religion; Christ, as Redeemer, the Lamb slain, being not acknowledged and worshipped, until the Second Doxology, after he had appeared before the Throne of the Father, and had received his Kingdom; according to the Original Model of these Visions, in the Book of Daniel; where (Chap. 7.) the Son of Man is brought near to the Father, and then had Dominion and Glory given him.  
9 And when [soever] these Beasts 22 [or, representatives of the Apostolical pure Church,] give [or shall, and are wont to give] glory [i. e. acknowledgement of God's glorious Majesty, and Excellency;] and Honour [too God's Authority and Pre-eminence;] and thanks [for his bounty, and gracious gifts to his Church;] to him that sat on the Throne, who liveth for ever and ever [i. e. to the Eternal and Living God, not a dead Idol; who will open his Kingdom of Eternal Life to all true Christians.]  
22 At the fourth Verse, the Twenty four Elders are placed before the Living Creatures, to signify the Primogeniture of the Jewish Church; Here they are placed after them, to signify that the Truths here acknowledged, were first clearly made known to the Christian Church; and shall be at last communicated by them to the Jewish; which shall be excited, and provoked to Jealousy by them; and shall at their Conversion join with them, in an acknowledgement of these, and all other Truths of Christianity.  
10 The four and twenty Elders [or Heads of the pure Jewish Church testifying their agreement with the Christian Church, do] fall down [in great humility and submission,] before him that sat on the Throne, and worship him that liveth for ever and ever; and cast their Crowns before the Throne [in token of Subjection and Homage,] saying,  
11 Thou art worthy [and thou only,] O Lord, to receive [the Acknowledgement of] Glory, and Honour, and Power; for thou hast created all things [by thy Power,] and for thy pleasure [or Will, the only Motive to it,] they are [preserved in their Being,] and were [at first] created [Nehem. 9.6.]    

CHAP. V.  

The Text.  
1 AND I saw in the Right ¹ Hand of him that sat on the Throne, [i. e. of God the Father,] a ² Book [or Roll, Ezek. 2.9, 10.] written within, and on the backside [i. e. containing a long Series of Events;] ³ sealed with ⁴ Seven Seals [to denote the Obscurity of the Prophecy, and the Delay of its Accomplishment, Dan. 12.4.]   

Annotations on CHAP. V.  
¹ God held the Book in his Right Hand, to show his Power, and his Readiness to deliver it.  
² This Book seems to have consisted of seven several Rolls, rolled up into one, in the Form of a Cylinder 
(a) Poli Synops. Hammond on Luke 4.17. and on the place. Mede, pag. 789, 790, 791. Mori Oper. Theol. pag. 21. ubi formam libri videas. , according to the Custom of the Ancients; having seven Labels, sealed with seven Seals; which being opened in order, there appeared in each of them, the Seulptures, or Hieroglyphics hereafter mentioned; and the back side of the last Roll, which is the outermost in rolling, was written upon, to show, that there was a long series of Events contained in this Book; it being not the Custom of the Ancients, to write on the back side of the Roll, but when the inside could not contain all their Writing. We may divide, for Order, and Memories sake, the whole Prophecy of this Book, into Two Tomes (as Mr. Mede calls them) the first of which, contained in the foregoing Chapters, may be called, The 
(b) See on Chap. 4.1.  Church Prophecy; wherein Symbols of Churches then in being are used; the Second (which gins here) may be called, The Book-Prophecy, because its Events are represented by Hieroglyphics in a Book: And both Prophecies are of the same Extent; this latter reaching to the End of Time, and determining and distinguishing Church Successions and Affairs as well as the former; only with this difference, that they are represented in the latter by future Occurrences and Circumstances of the Civil State and Empire; that so the Times of their Accomplishment might be the better known, and taken notice of, by the illustrious Events represented in them. For as it pleased God to describe and foretell by his Prophets the Fall of Babylon, and other Events, under several Symbols and Representations, for the greater assurance of the Prediction (as in Pharaoh's Dream, Gen. 41.32.) and that the thing might be the more deeply imprinted on men's Minds, by the Variety of the Figures by which they are described; so hath the Divine Spirit, upon the same account, given divers Emblems of one and the same thing in this Prophecy.  
³ I shall here, once for all, endeavour to give the true import of Sealing, which seems to have these several Acceptations in Scripture.  
(1.) It denotes a secret, or an hidden Condition; as we seal up things which we would keep secret.  
(2.) It denotes Security; Thus the Stone at the mouth of Daniel's Den, and our Saviour's Sepulchre, were sealed with Seals.  
(3.) It signifies Hindrance and Restraint: Thus God, Job 37.7. is said to seal up the Hand of every man; i. e. to hinder their Work by Storms and wet weather; and to seal up the Stars, Job 9.7. i e. to restrain their Influences, as Satan is said, Rev. 20.3. to be shut up, and to have a Seal set upon him, to restrain him.  
(4.) Propriety is signified by sealing in Scripture; from the Custom of sealing Goods and Servants when they were bought; thereby to denote their propriety in them, and to distinguish them from other men's Servants; Hammond on Eph. 4.30.  
(5.) Lastly, From these, and other Metaphors, it often in Prophetical Scripture signifies the Obscurity of a Prophecy, and the concealing of it, in dark terms, from the Generality of the People, Isa. 8.16. and the stopping or hindering the Events foretold by it: so that sealing and writing, and sealing and opening, are opposed in prophetical Language to one another, and signify as much as concealing and revealing, delaying the Accomplishment of a Prophecy, and bringing it into effect. See the Notes on Chap. 7.2, 3, 4.  
⁴ With reference to the seven states of Christ's Church, which were hindered from coming into event, whilst the Book was sealed; and were to be by degrees accomplished, and discovered upon the gradual opening of each of them.  
2 And I saw a strong ⁵ Angel [or a mighty one, Psalm 103.20] proclaiming with a loud ⁵ voice [after the manner of a Herald, Dan. 3.4.] who is worthy [for Authority, and Ability,] to open ⁶ the Book, and to lose the Seals thereof [i. e. to bring into event the things there delivered.]  
5 5 To show the Weight and Concern of the thing to be delivered, as worthy to be heard of all Creatures.  
⁶ To open it by unsealing it, or when it is unsealed.  
3 And no ⁷ man [or no creature, Isa. 41.28.] in Heaven [i. e. neither Saint nor Angel,] nor in Earth, nor under the Earth [i. e. in the State of departed Souls, from whence Christ was just come,] was able to open the Book [i. e. to bring to pass the Events of it;] neither [so much as] to look thereon [if it were opened; that is of himself to understand, foresee, and govern the course of the Prophecy, and conduct it into Event.]  
⁷ Here by a Hebraism, (consisting in describing the whole by an enumeration of its parts) is signified, that no Creature whatsoever, was able to open the Book, or so much as to understand it of himself.  
4 And I wept * much, because no man was found worthy to open, and to read the Book, neither to look thereon, [as fearing that I should not be shown those things that were promised me, Chap. 4.1.]  
* This weeping seems to be rather from a Despair, that things would not be carried on to the great Kingdom of Redemption; as the Two Apostles (Luke 24.21.) were sorrowful, lest Christ was not he which should have redeemed Israel; and were astonished, as Mary also was (John 20.13, 15.) because the Lord could not be found, for which she wept. For Christ is represented at the sixth Verse, as just risen from the dead, and therefore in congruity to that appearance, what is here said, must relate to the time before he appeared, as risen; which is also a Circumstance that confirms the fixing of the Epocha of this Book at the Resurrection.  
5 And one [or the ⁸ first, and chief] of the ⁹ Elders [or Representatives of the Jewish Church, Chap. 4.4.] saith unto me, Weep not [for thy own sake, or the sake of the Church, which thou fearest will be deprived of what is contained in this Book; for] behold the Lion 10 of the Tribe of Judah [i. e. Christ, Gen. 49.9. Heb. 7.13, 14. who is also] the root of David [Isa. 11.1, 10. Rom. 15.12.] hath prevailed [with the Father, by his Blood and Merits], to open the Book, and to lose the seven Seals thereof [Vers. 2, 4. [i. e. to declare what is in it, and to accomplish it.]  
⁸ For so One seems to signify in this Prophecy; as also it does, Dan. 10.13. Gen. 1.4. Matth. 28.1.  
⁹ The Jewish Church having been entrusted with the Oracles and Prophecies of the Old Testament, concerning the Kingdom of Christ; it is very proper, that their Ministry should be here made use of, to declare unto John, the import of what had been delivered therein, concerning the Merits and Power of Christ, in revealing and erecting his Kingdom: and therefore Christ is here described by Titles taken from what relates to the Jews; as the Lion of the Tribe of Judah; because he came from that Tribe which is resembled to a Lion in Scripture; and the Root of David, because he proceeded from his Stock, as from a Root.  
10 No Creature whatsoever (as Man signifies, Verse 7. and Isa. 41.28.) was able to open this Book, or look into it, but only Christ, by Virtue of his Merits; whereby that extravagant Knowledge, which is ascribed unto Angels and Saints in the Romish Church, and their Mediatorship, is plainly exploded, as appears also from the 11th, 12th, 13th, and 14th Verses.  
6 And I beheld [with great concern and expectation,] and lo [on a sudden] in the midst of the Throne, [i. e. just before it, and next unto it,] and of the Four Beasts, and in the midst of the Elders [i. e. betwixt God the Father, and his Church;] stood 11 [in a posture of Defence, as Mediator and Advocate, and in a readiness to receive his Kingdom, Dan. 7.13; 14.] a Lamb [i. e. Christ, John 1.29.36.] as it had been [newly] slain [and just risen from the dead;] having seven Horns 12 [i. e. perfect Regal Authority, especially over the sevenfold State of the Church;] and seven Eyes [signifying perfection of Knowledge, and Providential Administrations, Zech. 3.9] which are [or represent] the seven Spirits of God [i. e. the perfect Operations of God's Spirit, Zech. 4.6, 10. See on, Rev. 1.4.] sent forth into all the Earth [to superintend, dispose, and conduct all things, 2 Chron. 46.9. Isa. 11.2.]  
11 From Christ's being here represented, as just risen from the dead, with the Signs of his Sufferings, fresh and bleeding; it may be gathered, that the Epocha of these Visions, is to be taken from Christ's Resurrection, and Ascension into Heaven; as we have observed before on Chap. 1.10.  
And he is represented as standing, to denote, that he was not as yet in possession of his Kingdom, which was due to him at his Resurrection (as the Psalmist plainly affirms, Psalm 2, 7, 8.) but that he stood ready to receive it; to which end he was brought unto the Father, as appears plainly from Dan. 7.13, 14.  
12 Horns being the Weapons of Beasts, they are put to signify Strength and Power, in Scripture, as Psalm 75.5, 10. and in Daniel, and this Prophecy, they denote Kings, and their Regal Power; as the Scripture interprets itself, Dan. 8.20, 21. Rev. 17.12.  
7 And he [i. e. Christ being now entering upon his Kingly Office] came [to the Father, being brought near before him, to receive his Kingdom, Dan. 7.13, 14] and took the Book * out of the Right Hand of him that sat upon the Throne [i. e. received his Kingdom from the Father, and power to reveal and execute what was contained in that Book concerning it.]  
* This answers to Dan. 7.14. where, upon his being brought to the Father, a Kingdom is given him, of which this Book is a Symbol, as being the Book of the Kingdom of Christ: only we are to take notice, that the Book is sealed; the Kingdom being not to appear, but by steps and degrees, according to the opening of the Seals, until the seventh Trumpet of the seventh Seal; during which time Christ was to sit in the patience and expectation of his Kingdom, at the Right Hand of God, until his Father made his Foes his Footstool; according to Psalm 110.1. and 1 Cor. 15.25, 27.  
8 And when he had taken the Bo●k, the four Beasts, and four and twenty Elders [i. e. the Christian, and the Jewish Church, perceiving th' t all Power was now given unto him, of the Father,] fell down before the Lamb, [to worship him] bearing every one of them Harps [to praise him;] and golden Vials [or Bowls to hold Incense in, 2 Chron. 4.22.] full of 13 Odours, which are [i. e. signify] the Prayers [Psalm 141.2.] of Saints [i. e. of the living Creatures, and Elders, and all Saints and Members of the pure Church in his Kingdom, Rev. 20.4.]  
13 The Ascent of the Incense signifies the Ascent of Prayers to Heaven; and the Odour of it their Acceptableness with God; for which see Dr. Hammond on the place, and on Luke 1.10. And here Christ appearing for his Saints, as in his Kingdom, makes them Priests to God, by giving them Incense. See Chap. 8.3, 4.20, 6.]  
9 And they sung a new Song [of ¹⁴ singular Love and Gratitude, upon the occasion of Christ's Redemption, and Kingdom,] saying, Thou art worthy [and thou alone, Verse 23.] to take the Book, and to open the Seals thereof: for thou wast slain, and hast redeemed us to God [i. e. to be his Servants and Worshippers; by thy Blood, out of every Kindred, and Tongue, and People, and Nation [to be a Catholic Church and Kingdom.]  
14 In this sense this Word is taken, Psalm 33.3. Isa. 42.9, 10. But it is rather called a New Song here, because it will have been for a long time out of use, during the Apostasy, which will have perverted the Doctrine of Redemption, and Kingdom of Christ therein celebrated: of which Kingdom there is here given an Appearance and Representation, signified by Music and Harps, which are the Attendants of it in this Prophecy: Songs and Music being not made use of in it, but upon some such Pre-appearance, until the Apostasy is at an end; as if during the Absence of the Bridegroom, Mourning were more suitable for the Church.  
10 And hast made us unto [the Service and Glory of] our God, Kings and Priests [i. e. a Priestly Kingdom, Chap. 1.6.] and we shall reign 15 in the Earth [in thy Kingdom, Rev. 20.4.]  
15 From hence it is plain, that Christ's Kingdom is to be upon Earth, Rev. 20.4.  
11 And I beheld [or, was still in Vision,] and I heard the Voice of many Angels round about the Throne, and [round about] the Beasts, and the Elders, [i. e. the whole Church consisting of Angels, and Men, Christians and Jews, Heb. 12.22, 23, 24.] and the number of them [i. e. of the Angels,] was ten tbousand times ten thousand, and thousands of thousands [i. e. innumerale, Heb. 12.22.]  
12 Saying with a loud Voice [and suitable affection,] worthy is the Lamb that was slain, to receive [the Acknowledgement and Possession of] pour [and Authority over all things, especially his Church, Matth. 11.27.28, 18. John 17.2.] and of Riches [i. e. the inheritance of all things, Heb. 1.2.] and of Wisdom [to govern his Church, as being the Eternal Wisdom of his Father, Prov. 3.16.] and [of] strength [to conquer his Enemies;] and honour [from all Creatures] and glory [from his Father, John 17.1, 5.] and blessing [from Angels and Saints, and all creatures, Psalms 145.10, 11. Psalm 148.]  
13 And every 16 Creature [Phil. 2.10.] which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I saying, Blessing and Honour and Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb [i, e. to God the Father, and his Son Christ,] for ever and ever.  
16 Even inanimatt Creatures are frequently in Scripture called upon to praise God, by a common Figure usual to all Authors and Nations; that because they would praise him, if they could; and are the Objects and Occasions of Praise to Angels and Men; and are under the command of God, and subservient to his Glory, and his Churches good; and because the very Order and Beauty of the Creatures, especially as they shall be in the Restitution of all things, is a Real, and Virtual Praising of God. And all Creatures, Saints and Angels themselves, are here brought as making this Acknowledgement; to signify, that God and Christ are the alone Objests of Worship; and not any Creature whatsoever, Exod. 20.4, 5.  
14 And the four Beasts [i. e. the Christian Church] said, Amen [to this new Song; i. e. consented, and approved of it] And [after the Christian Church, to show that they received the clear and explicit Knowledge of Chrisi, from the Christian Church, and to testify the Agreement there is betwixt the Old and New Testament] the Four and Twenty Elders [i. e. the Jewish Church] fell down and worshipped him 17 that liveth for ever [i. e. God the Father.]  
17 Here it is to be observed, that as the Christian Church began (Chap. 4.8, 9) with Hymns, and Worship to God the Father; so the Jewish Church here Ends, (after they had joined with the Christian Church in Praises and Acts of Worship to Christ, who has the same Worship here given him with the Father) with an Act of Worship to the Father; to show, that as all things are Of Him, so are they also To Him; and His Glory; and that the Kingdom is to be delivered up unto him, and that all things are to be subject unto him, who is All in All, (1 Cor. 15. 24-28.) which is signified by their falling down, and worshipping him, in token of their Obedience, and of the Subjection of all things unto him; all Creatures also are as themselves, bowing, or being subject unto him, in the sense that they praise him, Psal. 2.10, 11.    

CHAP. VI  

The Text.  
1 AND Christ being now possessed of the Right to his Kingdom, and his sole and absolute Power and Dominion, having been acknowledged by all Creatures in the former Chapter,] I saw [or was in a Vision,] when the Lamb [i. e. Christ having now the Right, and Administration of the Affairs of his Kingdom] opened ¹ one [i. e. the first, Chap. 5. 5. of the Seals [i. e. he revealed what was before hid, and accomplished what was represented under each Seal;] and I heard as it was the noise [or a Clap] of ² Thunder, [i. e. a powerful, and a terrible Voice; and efficaciously productive of its Effects. See on Chap. 1. 10.] ³ one [i. e. the first] of the four Beasts [or the Apostolical Ministry] saying, Come and see [and consider the Mysterious Sculpture, which is to be seen in the first Roll of the Book, and the great Event represented by it.]   

Annotations on CHAP. VI  
¹ The Seals are as so many Stops and Delays to Christ's Kingdom; and the opening of them signifies, not only the making of the Visions known, wnich before were concealed; whereupon Prophecy is called, a sealed Book; but also the Effect of every Vision, as the Prophet Ezekiel, Chap. 12.23. Phrases it; or the several Steps and Advances made towards the Kingdom of Christ; this being the Book of Christ's Kingdom, whirh he opened, as King, with Power and Authority, and by actually effecting the things signified in their due and proper times.  
² Hereby is signified the great Power and Efficacy which accompanied the first preaching of the Gospel, whence Mark 3.17. James and John are called the Sons of Thunder; and the utmost Force of God's Power, is called, the Thunder of God's Power, Job 26.14.  
³ One, as is usual in this Prophecy, signifies the first of the Beasts, like a Lion, whose Station being in the Eastern part of the Jewish Camp; hereby is signified the coming forth of the Gospel from Jerusalem, which is in the Eastern parts of the World; whence the Gospel was first preached, and the first Apostolical Church gathered, according to the Prediction of the Prophets, Isa. 28.16. Micah 4.2. Acts 2.41-  
2 And I saw, and behold [I perceived engraven on the first Roll,] a white ⁴ Horse [signifying the pure and merciful power and conquest of the Gospel Dispensation, Psal. 45.4.] and he ⁵ [i. e. [Christ] that sat on him [i. e. who had the Power, and management of that Dispensation;] had a Bow ⁶ [i. e. the Gospel, Psal. 45.5.] and a Crown was given unto him [as King and Conqueror] and he went forth [from Jerusalem Mic 4.2.] conquering ⁷ [by the efficacy of his Gospel, and his Ministers;] and to conquer [by degrees, until the completion of his Kingdom, Psal. 2. 6.-8.]  
4 Horses being a swift and warlike Creature (according to the admirable Description of them given in Job, Chap. 39) the Scripture does signify by them, some active and powerful Dispensation of his Providence, brought to pass by his Angels and Ministers; the Nature and Quality of which is denoted by the divers Colours attributed to those Horses; as appears plainly from Zach. 1.8, 10.6.2, 3.10, 3. Now the Dispensation here pointed at, being that of Christ's Kingdom, a 
(a) Bochart, Hieros. 2.7.  white Horse is attributed unto him, (1.) to denote his Power; Princes and Honourable Persons being used to Ride, and that on White Beasts; whilst Inferiors went on Foot, as appears from Judg. 5.10. Eccles. 10.7. (2.) To signify the Mercifulness of his Conquest, Psalm 45.4. Zech. 9, 9.10, 3. it being usual for Conquerors to ride on white Horses on the Days of Triumph, Rev. 19.11, 14.  
⁵ That Christ is hereby signified, is evident from Rev. 19.11, 12, 13. compared with Psalm 2. and 45. from whence these Symbols are taken.  
⁶ As an Archer with his Bow (according to the Description given by the Psalmist 7, 12.11, 2.) first menaces and threatens at a distance, before he shoots; so Christ first appeared with a peaceable Message of Salvation to all who would come in unto him; before he threatened, and executed his Judgements upon the Rebellious Jews and Romans; according to the Description of his Kingdom, Psalm 2. and 45.  
⁷ This refers to the Great Conquests the Gospel gained by the Ministry of the Apostles; and this first Seal seems to be plainly contemporary with the Ephesine Succession, in its first State, when their Works and Love was great, and their Preaching powerful as Thunder; which is to be dated from Christ's Resurrection, A. D. 33. when he gave Commission to his Disciples to conquer, by teaching and baptising all Nations, Matth. 28.18, 19, 20.  
3 And when he [i. e. Christ] had opened the second Seal, I ⁸ heard the second ⁹ Beast [or Gospel-Ministry, as yet Apostolical,] ⁸ say, Come and see [what Desolations are coming upon the Earth.]  
8 8 This living Creature speaks not in Thunder, as the other did, to show, that the Gospel's Power and Purity was now something abated; Ephesus having soon left its first fervent and intense Love.  
⁹ The Ox, whose Station was in the Western Quarter of the Camp.  
4 And [the Enemies of Christ, the Jews and Gentiles, having refused to submit entirely to his Kingdom, Psalm 2. and 45.] there went out [from the Western Quarter,] another Horse that was red [denoting Wars and Effusion of Blood:] and power was given [by Christ,] to him 10 that sat thereon [i. e. who had the Execution of this Bloody Dispensation;] to take Peace from the 11 Earth [i. e. to engage the Men of the World, especially in the Roman Empire, in Wars;] and that they [both Jews and Gentiles;] should kill one another; and there was given unto him a great Sword [signifying great slaughter in War, Jerem. 16.4. Ezek. 14.21.]  
10 Here the Desolations of the Jews foretold by Daniel, Chap. 9 and by our Saviour in the Gospel, seem plainly to be described: For,  
(1.) They were finally completed by one coming forth from the West; that is, by Trajan and Hadrian, who were Spaniards, under whom they were miserably slaughtered, and almost utterly extirpated. And,  
(2.) Those Times were very remarkable for their mutual Slaughters one of another; the Romans killing vast Numbers of the Jews; and the Jews, on the contrary, almost dispeopling some of their Provinces; and fight so obstinately against Hadrian, that the Conqueror could not boast of the Triumph, his Loss was so great; which is a thing so plain from all History, that we need not quote Authors to testify it.  
This Seal may reach from A. D. 66. when these Desolations began in the War against the Jews, under Nero, by Vespasian and Titus; until the fatal Slaughter and Dispersion of that Nation under Hadrian, who ended his War against them, A. D. 134. and died, A. D. 138. on the Kalends of January; as Mr. Pagi has accurately stated this Account.  
11 By Earth here is meant the Kings of the Earth, who were Enemies to Christ, the Jews and Gentiles, as Peter has explained David, Acts 4. 25-27.  
5 And when he had opened the third Seal, I heard the third 12 Beast [or Apostolical Ministry,] 13 say, Come and see, [and mark diligently what you see and hear, Verse 6.] And I beheld, and lo, a black 14 Horse [i. e. a sad, and a severe Dispensation:] and he 14 that sat on him [or had the Execution of that Dispensation;] had a pair of 14 Balances in his hand [to signify strict, and impartial Justice.]  
12 Like a Man, whose Station was in the South.  
13 Here is no mention of Thunder, for the Reason given before, Numb. 8.8.  
14 14 14 A pair of Balances is the common and most apposite Emblem of Justice; and by a Black Horse cannot be signified a Famine, as is evident from what will be said on the following Verse; although Blackness be reckoned as the Effect of it, Lament. 5.10. And therefore it is most agreeable, that some sad Dispensation, and severe state of things should be signified by it; according to the Acceptation of Blackness, Job 30.30. Psalm 119.83. With which Emblems the History of the Times succeeding the Desolations of the Jews under Hadrian, does wonderfully conspire; which reach from A. D. 138. when Hadrian died, in whom the former Seal ended, unto A. D 235. when Alexander Severus was killed on the 14th of March, which seems to be the Extent of this Seal.  
For (1.) Septimius Severus was an African; whose Country lay to the South; the Station of the Third Living Creature, which spoke at the opening of this Seal. And he being the first and only Emperor, that ever came from that Country; why may not that unusual Choice be more particularly hinted at by the Black Horse he rod on; Horses of that colour being extremely valued by the Africans (as Bochartus 
(a) Hierozoic. 2.7.  has observed) out of their Resemblance to their own swarthy Complexion; and because of their strength and firmness? And of this kind, perhaps, was that Great and Courageous Horse, which stooped to take him up, and carried him into the Forum, after he had thrown his Predecessor Pertinax, in an Ominous Dream; related by 
* Lib. 2.34.  Herodian. Which Observation, howsoever, may serve to illustrate the Apocalyptical Symbol here made use of; it being taken for granted by the Expositors of Dreams at that time, that a Horse signifies Imperatorial Power.  
(2.) There happened in his time, viz. A. D. 202. a bloody and a long 
(b) See Pagi in Baronium.  persecution, continuing until after his Death, which was on the 4th of Feb. A. D. 211. of which a Black Horse is a fit Emblem; Blackness being the Symbol of Persecutions, and Calamitous Dispensations in Scripture; as Cantic. 1.5. Zech. 6.2, 6.  
3. This Emperor was very Cruel, and a Great and a Terrible Conqueror, of a very Rigid and Rough Disposition; and very strict and impartial in Administration of Justice, and Punishment of Delinquents; which are Qualities very properly represented by Blackness, and a pair of Balances; especially if we consider that this Age was the Age of Lawyers, in which Papinian and Ulpian flourished, and were advanced to the highest Dignities, under Septimius Severus, and Alexander Severus, the Son of Mamoea, whose strict Justice, and Severity against Offenders, and excellent Laws, are Famous in all History: So that the Symbols of a Balance, and the Voice from the midst of the Beasts, cannot but belong also unto him, in a most particular manner, who was also a great Warrior. And the Beast appearing at the opening of this Seal, having the Resemblance of a Man, which signifies Humanity, Reason, and Prudence; the excellent Race of the Antonines, famous for those Qualities, may be very well included in the Period of this Seal; there having been an admirable Succession of Emperors (excepting Commodus, and Heliogabalus, whose Reign was short,) from Hadrian, in whom the former Seal ended, unto Alexander Severus, of whom the Balance was a proper Emblem, his Motto being that Epitome of Justice, Do as you would be done by; and who was also very favourable to the Christians.  
6 And I heard a Voice 13 in the midst of the Four Beasts [i. e. from Christ in his Apostolical Church, Chap. 5. 6.] say, A 15 Measure of Wheat for a penny, and Three Measures of Barley for a penny [i. e. let exact care be observed about necessary Food for eating;] and see thou hurt [or diminish] not the Oil and the Wine [i e. let no Fraud be used in Drinks and ¹⁶ Medicines]  
15 A Famine cannot be here described; because, that scarcity could not be great, where Barley and Wheat were not wanting; nor even Wine and Oil, which are rather the Comforts of Life, than the Necessaries: And therefore this Verse refers to the strict Justice, and diligent Care observed by Severus and Alexander, about public Provisions; for which they are signally remarkable in History.  
But this Voice being heard so remarkably, amongst the Four Beasts; that is, as spoken by Christ, who is represented as in the midst of them, Chap. 5.6. seems to intimate something relating to Christ's Church, and that very remarkable; which I shall endeavour to explain, by what is offered by Dr. Beverley, a Person of deep thought, and of great insight in these matters.  
He thinks then, that by the Balances in the Rider's hand, is figured Christ's weighing the Church's Purity in the exact Balances of the Sanctuary; according to what is prophesied of him, by Ezekiel, Chap. 25.9, 10-25. that he (the Prince) shall take care in the New Jerusalem state there prefigured, that their Oblations, or Worship, shall be exact, according to the Old Standard of the Sanctuary, from which they had swerved; of which Worship, or Daily Service, Wheat, Oil and Wine are the Symbols, they being the constant Attendants of the Daily Sacrifice; as appears from Exod. 29.40. Numb. 28.7. Barley also denoting the Christian Oblation in the Sacrament, and their Praises and Thanksgivings; because Barley was used in no Oblation, (except in that of the suspected Wife, Numb. 5.15.) but in the Oblation of the First Fruits of their Harvest, Leu. 23.9. which was a Type of the Christian Eucharistical Oblations, as Mr. 
* Book 1. Disc. 51. and in his Christian Sacrifice.  M●de has shown.  
And (2dly,) He thinks, that the whole Time of the Seals, is, as it were, weighed in the Two Scales of this Balance; the one half of it, being run out at the time when these Balances appeared to wit, A. D. 235. when Alexander Severus' Death put an End to this Seal; for the first Seal beginning at the Resurrection, A. D. 33. if you add to that 202 years, the Moiety of the whole Seals, the first half-Time will fall upon the year 235. the other half extending to 437 where he dates the beginning of the 1260 Years of the Apostasy; which will be made out more fully in the Process of these Annotations.  
16 Wine and Oil were also used in the curing of Wounds, and for Medicines, Isa. 1.6. Luke 10.34.  
7 And when he had opened the fourth Seal, I heard the Voice of the fo●rth Beast, 17 say come and see [what Judgements God will bring upon the Heathen Empire for their impenitence.]  
17 The Church continues still Apostolical, because the Living Creature still speaks; although the Thunder, or mighty Power and Efficacy of the Gospel was departed from it. And the Apostolical Ministry here calls upon him to consider, the Obstinacy and Impenitency of the Pagan Empire, notwithstanding the Gospel had been preached amongst them for so long a time, and that therefore God had resolved utterly to destroy them, after he had tried, whether he could reclaim them by his severe Judgements; amongst whom yet he preserved a Remnant of Christians to be a Holy Seed; according to God's Denunciations in a parallel Case, Ezek. 14. 12-23.  
Now the voices of the living Creatures, or of the Apostolical Representatives of the Christian Church still continuing, we may reasonably conclude that the Ephesine or Apostolical Succession lasted during these four first Seals: amongst the Apostolical Ministry of which Succession we may justly reckon, not only the Apostles and Apostolical Men; but the Primitive Writers and Witnesses of these times, from Justin Martyr, to Origen; who by their Apologies, exemplary Lives and Deaths, and Learned Writings, Justified the Christian Religion, confuted Judaisme and Paganism, and called upon the Empire to Repent; many of them foreteling its fall, and the rise of Antichristianism upon it, and speaking plainly concerning the Thousand Years Kingdom of Christ; for which, see Mr. Mede, Dr. Burnet's Theory of the Earth, and Dr. Cressener.  
8 And I looked and beheld a 18 pale Horse [i. e. great slaughter and mortality,] and his Name that sat thereon was Death; and Hell [or, the grave] followed with him [as his Attendant;] and power was given unto them over the fourth 19 part of the Earth [i. e. the Roman Empire;] to kill with the Sword [i. e. by War] and with Hunger [i e. by Famine] and with Death [i. e. by the Pestilence, Jer. 9.21.] and with the Beasts of the Earth.  
18 The State of the Empire, from Maximin to Diocletian; that is, from A. D. 235. to A. D. 284. is here plainly Characterised.  
For (1.) Maximin was a Thracian, whose Country lay Northward, according to the Station of the Fourth Beast, the Eagle.  
(2.) In that small space of time, there were above Twenty Emperors (not reckoning the Thirty Tyrants under Gallienus,) most of them very short-lived, and coming to untimely Ends; which is very appositely represented by Death's sitting upon a pale Horse, instead of a Rider.  
(3.) Besides the persecution of the Christians, the whole Roman Empire was then grievously harassed by Cruel and Barbarous Emperors, by Civil Wars, and Foreign Invasions; the Persians and Asiatick Scythians breaking in upon the Eastern part of the Empire; and the Goths about the same time invading the Western, after a most terrible manner; about the beginning of the Reign of Gallus A. D. 251. 
(a) Pagi in Baron.  or 252. as Zozimus observes.  
(4.) In this Period there was a dreadful Plague, that lasted for Fifteen Years together; which beginning in Aethiopia, went through most of the Provinces of the Roman Empire: upon the occasion of which Cyprian wrote his Books de Mortalitate, and against Demetrian, where that Holy Gospel-Witness, attributes that Mortality to the impiety and persecution of the Pagans, and not to the Innocent Religion of the Christians; and seriously exhorts the Heathens to a speedy Repentance. And there was a Famine also, as Dionysius 
(b) Euseb. 7.22.  Alexandrinus testifies, who lived at that time: After which Desolations, it was a frequent thing in those Countries for the Wild Beasts to ravage, and to break in into their very Cities, and commit great Slaughters; which is a Judgement threatened in Scripture, Leu. 26.22. Deut. 32.24. Ezek. 14.15.  
19 The Roman Empire seems to be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Fourth of the Earth, because it was the Fourth Earthly Monarchy prophesied of by Daniel; after which, the Heavenly Kingdom was to be set up. See on, Chap. 8.7.  
9 And when he [i. e. the Lamb Christ.] had opened 20 the fifth Seal; I saw under the Altar 21 [of sacrifice, Leu. 4.7. i e. under the Power, in the presence of, and in Communion with God and Christ;] the Souls of them [see on Chap. 20.4.] that were slain for the word of God, and for the Testimony which they held [i e. the Christian Martyrs, especially under Diocletian. Chap. 2, 10.20, 4.]  
20 The Beasts Voice, or the Apostolic Ministry here ceases; to show, that Satan's Synagogue was now rising in the Smyrnaean Succession; upon the Honours paid to Martyrs under this Seal.  
21 When Altar is put indefinitely, the Altar of Sacrifice is usually understood; where the Blood of the Sacrifice was wont to be poured out: and by being under the Altar, is signified the happy state of Martyrs under the protection, and in the presence of God and Christ, as appears from Heb. 13.10. Colos. 3.3, 4. compared with 2 Maccab. 7.36. Psalm 27.5. Phil. 2.17. And here is given a plain Character of this Seal; from the Voice of the Blood of the Martyrs, and from the change of Things immediately following it in the next Seal; whereby is evidently signified the great Persecution under Diocletian, whereupon the Aera Martyrum was instituted; and the overthrow of Paganism under Constantine; from whence also it is very manifest, that the Smyrnaean Succession is contemporary with this Seal, from the like appearances, Chap. 2.10.  
10 And they 22 cried [instead of the Apostolical Voices;] with a loud Voice [thereby showing their Number, their Zeal, and the importance of their Complaint;] saying, How long, O Lord [Christ,] holy [and therefore hating Cruelty and Bloodshed;] and true [to thy promises of avenging thy people, Luke 18.7, 8.] dost thou not judge and avenge our Blood [to vindicate thy Honour and thy Truth,] on them that dwell on the Earth [i. e. the Pagan Empire; for our Persecution has been long and cruel, Revel. 2.10.]  
22 As Abel's Blood did, Gen. 2.10. Heb. 12.24.  
11 And white Robes [denoting Reward, Honour and Purity, Chap. 3.4.] were given unto every one of them; and it was said unto them, that they should rest yet [in quiet, patiently expecting the time of God's Vengeance;] for a little season, until their Fellow Servants also, and their Brethren [in Christ] that should be killed, as they were, should be fulfiled 23 [i. e. until the Times, and the Number of Martyrs determined by God, should be completed.]  
23 Hereby is signified the Martyrdoms which were to follow under Licinius, Julian, the Arrians, and the Apostasy, until God's signal and last Vengeance, upon the Antichristian Tyranny, under the Vials.  
12 And I beheld, when he had opened the Sixth Seal, and lo there was a great Earthquake 24 [i. e. a great commotion, and a strange change of Affairs, Hag. 2.6, 7. Heb. 12.26] and the Sun 25 [i. e. the chief God of the Pagans, and the Heathen Emperor the chief Magistrate;] became black 26 as sackcloth of hair [Isa. 50.3.] and the Moon [i. e. the next in dignity,] became as 27 Blo●d [i. e. were eclipsed, and lost their former Glory.]  
24 It will not be altogether unseasonable to remark in this place, what 
* Histor. 4.11.  Socrates, the Ecclesiastical Historian, notes from frequent Observation, that Earthquakes are the Signs and Forerunners of Changes, and Commotions in the Church.  
25 Here by Metaphors taken from the Prophetical Descriptions of the Day of Judgement, and the last Conflagration of the World, (to which several of them seem plainly to refer, as Dr. Burnet has observed in his ingenious Theory of the Earth; and when the things described here by several Prophetical Accumulations, shall be fully verified.) God's Judgements under Constantine, and his Successors, upon the Heathen Religion, and Empire, are set out unto us: Although the Political World being described in Scripture by Metaphors taken from the Natural, (as appears from Isa. 51.16. Dan. 8.10.) the Heavens here may denote what is superior in it, and the Earth what is inferior: and the Sun may be taken for the Supreme in the State, the Moon for the next, and the Stars for those which are next in order unto them; according to the Ancient Symbolical, and Hieroglyphical Learning of the Eastern Nations, of which we have an Example, Gen. 37.9, 10. Where Joseph's Dream concerning the Sun, Moon, and Stars, is interpreted by Jacob, of himself, as Father, and Chief of the Family; of his Wife as next, and of his Children as subject unto them. And Sun, Moon and Stars, Hills and Mountains, being the Objects, and Places of Idolatry; Hereby may be also signified the final Overthrow of Pagan Idolatry; as well as of the Pagan Civil Powers.  
26 A Metaphor taken from an Eclipse, in which the Sun appears black; and the Moon of a dark Red, like black Blood.  
13 And the Stars of Heaven [i. e. the inferior Deities, and Magistrates;] fallen unto the Earth [i. e. were cast out, and displaced by the mighty Power of God;] even as a Figtree casteth her untimely Figs [Nahum. 3.12.] when she is shaken of a mighty wind [e.e. as easily, and in as great abundance, Isa. 34.4.]  
14 And the Heaven [i. e. the whole superior State of the Heathen World Civil and Religious,] departed 27 [out of sight] as a scroll that is rolled together [so that they could not be seen;] i. e. they had no Authority, nor Esteem,] and every Mountain [i. e. all the places of Idolatry, and of great strength and security, Isa. 2. 14-18. Jerem. 51.25. Zech. 4.7.] and Island, 28 [i. e. all their Provinces and Places beyond the Seas;] were moved out of their places [i. e. the Government and Religion of them was changed and overturned.]  
27 A Metaphor from the Ancient Manner of Writing upon one long Scroll; which being rolled up, according to their Custom, what was written in it could not be seen.  
28 The Jews called all Maritime Places Islands; and all places beyond the Mediterranean. Consult the Interpreters on Gen. 10.5. and Mr. 
* Book 1. Disc. 49.  Mede. And hereby is meant, that no places escaped, although never so strong or remote.  
15 And the Kings 29 of the Earth [i. e. the supreme Powers subject to the Roman Empire, Isa. 10.8. Acts 4.26.] and the great men [or Nobles, Dan. 4.36. Mark 6.21.] and the rich men, and the chief Captains, and the mighty men, [or Soldiers, Judg. 5.22] and every bond man, and every free man [i. e. all of every rank and quality] hid themselves [for fear. Isa. 2.19.] in the dens and rocks of the Mountains [i. e. the most secret, and most inaccessible places, Judg. 6.2.]  
29 Here, by an enumeration of the several Ranks and Degrees of Men (according to the Scripture-Phrase), all the Members of the Roman Empire are reckoned up.  
From a due consideration of these Six Seals, it will be manifest that they are Synchronous with the two first Churches, ending in that of Smyrna; when that Period received a Crown of Life under Constantine and his Successors.  
16 And said to the mountains and rocks fall on us, and hid us [although by crushing us in pieces, Isa. 2. 19.-21. Hos. 10.8.] from the face [or anger] of him that sitteth on the Throne [i. e. God] and from the wrath of the Lamb, [i. e. Christ; that we may not see and feel the misery which is coming upon us.]  
17 For the great 30 day of his wrath [i. e. the appointed time of his Judgements] is come; and who shall be able to stand [against it, oppose, or endure it.]  
30 This immediately refers to the overthrow of the Pagan Powers by the Christian Empire; and has also a relation to the final Judgements upon Antichrist; when the Martyrs, who are commanded to rest until that time, shall be fully avenged; this Judgement upon Paganism, by the Christian Empire, being a Type of the Judgement at Christ's Kingdom.    

CHAP. VII.  

The Text.  
1 A And after these things, I saw four Angels ¹ [i. e. Ministers of God's Providence;] standing [in a readiness to execute God's Commands] upon the four corners [i. e. Angles or Cardinal Points, Ezek. 7.2. Matth. 24.31. Zech. 2.6.] of the Earth; holding [back or restraining,] the four winds [or Instruments of trouble and commotion, Jerem. 49.36. Dan. 7.2. Zech. 6.5.] of the Earth; that the Wind ² should not blow upon the Earth ³ [i. e. that the Roman Empire should not be disturbed;] nor on the ³ Sea [i. e. the common People, Chap. 17.15.] nor on any Tree ³ [i. e. the great ones, Isa. 2.13. Zech. 11.2.]   

Annotations on CHAP. VII.  
¹ The Living Creatures do not appear, but Angels in their stead; and they standing on the Angles of the Earth, and not on the Angles of the Throne, as the living Creatures did; whereby is signified that the strict Apostolical Purity was abated, as I have often remarked; as the Glory of God, and the living Creatures in Ezekiel remove by degrees from the Temple, as it grew more and more polluted, until they departed totally from it. Read, and diligently Consider, Exek. 8.4, 6.9, 3.10, 15-19 11, 23.  
² Hereby is signified the Quiet which the Christian Empire enjoyed from Constantine to Theodosius, in respect of what Commotions were before in the Empire, whilst it was Pagan; and should be afterwards upon the Death of Theodosius; when its Ruin soon ensued, upon the Winds blowing by the Trumpets, Chap. 8. For by the Winds not blowing, is not meant, that they should have no Troubles and Commotions, but (according to the usual import of such Hyperbolical Expressions in Scripture) that they should be so little, or short (as the Tempest under Julian was) that they should be, in comparison, nothing at all: especially in respect of those Commotions the Empire was to undergo within a short season; which would produce great Changes in it; by introducing a New Antichristian Supremacy with Ten Kings; whereby the Monarchick Power of the Empire (according to its Representation in Daniel), shifted from its Iron Legs into its Feet and Toes, part of Iron, part of Clay; and the Idolatrous Beastian Power was to pass into the Little Horn, and the Ten Horns; all which being to be brought to pass by great Concussions in the Empire; its present State under Christian Emperors is accounted a Calm, in respect of what was to ensue; the Pagan Beast being then subdued; and the Antichristian Man of Sin being withheld; so that Christianity was then, as it were, in a quiet and prosperous condition.  
3 3 3 The whole Body of the Roman Empire, is here represented by apt Metaphors taken from those things which are most subject to be disturbed with Winds.  
2 And I saw another Angel, ⁴ ascending from the East [i. e. Christ] having the ⁵ Seal of the Living God [i. e. a Commission from him, Ezek. 9.4.] and he cried with a loud voice [to testify his Love and Affection to his chosen one's;] to the four Angels, to whom it was given [by God, who had determined great changes in the Empire;] to hurt [by executing of Judgements] the Earth and the Sea [vers. 1.]  
⁴ Christ is called, the Angel of the Covenant, Malach. 3.1. and the Sun of Righteousness, Malach. 4.2. and the Dayspring, or rising Sun from the East, Luke 1.78. and Ezek. 44.2.3. the Prince of the Church; that is, Christ, and only he, has Power to enter in at the Eastern Gate of that Mystical Temple; from whence it is clear, that Christ is here to be understood; called so, because he enlightens and comforts his Church; and, like the Rising Sun, discovers Works of Darkness, and the good from the bad. See Dr. Hammond on Luke 1.78. Gregory's Observations, pag. 73. and Dr. Pocock on Malachi.  
⁵ A Seal signifies a Command, or a Commission, from its being sealed with the King's Seal, 1 Kings 21.8. Esth. 3, 12.8, 8, 10.  
3 Saying, hurt not the Earth, neither the Sea or the Trees, [i. e. the Empire, and its Inhabitants] till we have ⁶ sealed [or shall seal i. e preserve and secure in secret, Ezek. 9. 1.-4.] the servants of ⁷ our God [i. e. those who serve God purely and sincerely, Nehem. 1.11.] in their ⁸ foreheads [i. e. very closely and securely.]  
⁶ Men use to Seal those things, which they would have concealed, and preserved (as we have before hinted on Chap. 5. 1.) especially in times of danger; so God commanded the Israelites to sprinkle Blood upon their Posts, when he would save them; whereby, as with a Seal, he concealed and preserved them, Exod. 12. and the Scarlet Thread, Josh. 2.18. was a Sign or Seal to distinguish Rahab from those that perished; and Ezek. 9 a Mark or Seal of Distinction, Security and Preservation is put upon the Foreheads of those that were to be saved in that common Destruction.  
And the prime and great import of Sealing, is to signify, that the True Glory which shall appear in Christ's Kingdom, the New Jerusalem; was to be covered, and secured, while the false, and worldly Splendour and Glory of the Antichristian Apostasy, was chiefly visible and predominant, the True Worshippers being now in the Temple, the Witnesses in Sackcloth, and the Woman in the Wilderness; which are all equivalent with these sealed ones.  
⁷ Christ as Mediator, and Head of the Church, has a joint Relation to God with his faithful Servants, John 20.17.  
⁸ In allusion to the Custom of the Eastern Nations, who marked their Servants on the Forehead: And hereby is signified a close concealment and security, when the Foreheads, or Faces of his Servants are sealed, or hid; so that they could not be known.  
4 And I heard [and therefore am certain of what I relate;] the number of them which were sealed [or concealed, and secured] and there were sealed, an ⁹ hundred forty and four thousand, of all the Tribes of Israel, [i e a pure, Apostolical Church was preserved, but in a hidden and secret condition; the glorious appearance of Christ's Kingdom being stopped and hindered.]  
⁹ Israel, in this Book (as hath been before observed, on Chap. 2.9.) is put for the pure Christian Church, propagated from the Twelve Apostles; as the Israelitish Church was from the Twelve Patriarches. And the Number 144000. is a square Number, arising out of Twelve, the square Root of it, denoting the Apostolical Doctrine to be the Root (Twelve times Twelve Thousand amounting to One Hundred and Forty Four Thousand) and Foundation of the Church; and that the pure Church is a square Body; because,  
(1.) It can admit of no other Foundation than that of the Apostles; as this square Number can admit of no other Root than Twelve: that is, it can be produced by no other Number multiplied into itself; which is what is meant by a square Root in Arithmetic.  
(2.) Because the Church is to be built in all After-Ages, upon this Doctrine, multiplied by itself only; as the square Number arises from the Root multiplied into itself. And this is not to be accounted a groundless Fancy; but is no small part of the Knowledge of the Eastern Nations, in which Solomon, and Moses were skilled; who were wont to wrap up Mysteries in Hieroglyphics, and Numbers, that they might be hid from the Vulgar, and known only by Persons fitted and capacitated for them; and at suitable Times and Opportunities; it not being convenient that some Truths should lie exposed to all, and at all Seasons. And accordingly it hath pleased God, for the same Reasons; and that Humane Search and Diligence might be exercised and encouraged; to make use of the same way of Concealment; to show that all Humane Knowledge is to be subservient to Divine, and to his Church: Whereupon he hath made frequent use of the Number Twelve, in things pertaining to his People and the Church; the Patriarches being Twelve, the Tribes Twelve, the Gates of Jerusalem Twelve, and the Apostles Twelve; and the Measures of the New Jerusalem being adapted to this Number; for the Reasons before hinted, and for others, which we shall have a fit occasion to mention hereafter. See the Notes on Chap. 1.20. and 20, 4.  
By these sealed ones, are meant a pure Apostolical Church, preserved from the time of Constantine, under the Calamities of the Empire; and during the continuance of the Apostasy; so as to be Witnesses against it, but in a hidden and concealed Condition.  
For (1.) They are said to be sealed; that is, preserved, (as we have shown) but in a hidden Condition; as the Law is commanded to be bound up, and sealed, Isa. 8.16. and the Words of Prophecy to be closed up, and sealed, Dan. 12.4, 9 And the Church is said to be a Spring shut up, and a Fountain sealed, Canticl. 4.12. of which the Seven Thousand, which God had reserved to himself in secret, and had preserved from the Idolatry of Baal, 1 Kings 19.18. are a Type.  
(2.) This sealing immediately follows the Downfall of Paganism under Constantine, at the opening of the Sixth Seal in the former Chapter; whereby is signified, that some great danger was then near, that Christ should seal and secure his True Church, so soon after their Delivery from Persecution. And the History of those Times clearly testify, that the True Spirit of Christianity soon decayed, upon the Peace, Honours, Privileges, and Prosperity which the Church then enjoyed; and that the excessive Veneration they had for Saints and Martyrs, gave Rise to the Apostasy; upon which the pure Church became sealed; that is, shut up and concealed; and a stop was put to its appearance in that true spiritual Glory, which it shall have under Christ's Kingdom; for its degenerating by degrees into a Satanical Synagogue. For sealing denotes also the Hindrances and Lets which Christ's Kingdom has met with, by its being overpowered by the Apostasy; which at last advancing to a Throne, wholly covered and hid it in an obscure and sealed State, no Church being at last visible, but the Apostatised one.  
(3.) It appears from the Third Verse, that the time of this sealing lasted from Constantine, until the sounding of the first Trumpet; i. e. until the Eruptions of the barbarous Nations after the Death of Theodosius the Great; during which time the Apostolical Church was under a continual sealing; i. e. it's Visible State was daily obscured and covered; until at last by the destruction of the Empire; and the rise of the Apostasy upon it; it was closely sealed up in an invisible State.  
5 Of the 10 Tribe of Judah ¹¹ were sealed twelve thousand. Of the Tribe of Reuben ¹² were sealed twelve thousand. Of the Tribe of Gad ¹³ were sealed twelve thousand.  
10 The Number of each Tribe is particularised, and determined; to show, that the Members, of God's pure Church, are not chosen casually, and at all Adventures; but are determined by God, and that out of every Tribe, or part of the Catholic Church. And the Numbers of each Tribe are equal; viz. Twelve Thousand to each; to show, that each particular Church is to be Apostolical in the profession of the entire and perfect Doctrine delivered to them; and that they are to be firm and stable in themselves; which is the 
(a) See the Notes on Chap. 20.4.  Mystical signification of a Cubical 
(b) Dr. Moor's Cabbala. Nicom: Gerasen: Arithmet. Theolo. apud Photii Biblioth. pag. 459.  Number, such as the Chiliads, or Thousands are, out of which each Tribe consists.  
11 It is the Opinion of Mr. Mede, that the Nature, Qualities, and Circumstances of the pure Church, are included in the true Scripture-import, and mystical meaning of the Names of the several Tribes; which I shall therefore, in submission to his Opinion, insist upon more particularly; because there is good ground in 
(c) Micah 1.14. Matth. 2.23. Rom. 2.29.  Scripture for such Mystical Allusions, taken from Names. Judah is placed first; because the Government was given to him in David; and Christ came of that Tribe; which, for the Generality, kept to the public Worship of God, and the Rightful Kingly Succession, when the others had cast it of, Hos. 11.12. 1 Chron. 5.2. Heb. 7.14.  
His Name signifies Confession, or Praise, (Gen. 29, 35.49, 8.) whereby is signified, that the pure Church ought to pay a Eucharistical Service of Praise and Thanksgiving to God; and confess him openly and publicly in his Worship.  
12 Reuben is the next, because although he lost his Birthright for defiling his Father's Bed (Gen. 49.4. 1 Chron. 5.1.) yet he shown great Courage, together with Gad, in that Noble Resolution they made of passing over Jordan, ready Armed before their Brethren, Numb. 32. The Name signifies, See the Son, whom God out of his 
(a) Joseph. Antiq. 1.19.  Mercy sent, when he saw, and had a respect unto our Afflictions, Gen. 29.32. Whereby is intimated, that the Church ought to look up unto Christ in their afflicted State, as God did upon them, in their desperate Condition, when he sent his Son to redeem them.  
13 Gad signifies a Troop, as is plain from Gen. 30.11. compared with Gen. 49.19. called so, because that being situated on the Borders of the Country, it was to be always ready in Arms; and so should sometimes be overcome by its Emies; but should at last overcome them: whereby the State of the Church Militant, and of the Future Victorious State of the Kingdom of Christ, notwithstanding its many seeming Foils and Delays of Conquest, is fitly typified.  
6 Of the Tribe of 14 Aser were sealed twelve Thousand, of the Tribe of 15 Nepthali were sealed twelve Thousand, of the Tribe of 16 Manasses were sealed twelve Thousand.  
14 Asher signifies blessed, because he was the cause that his Mother was accounted happy and blessed, Gen. 30.13. and because he lived in a fruitful and happy Soil, Gen. 49.20. Deut. 33.24. Whereby is signified the Delight which Christ has in his Church; the Fruitfulness of it; and the Blessing which they enjoy, who have God for their Lord, Psalm 144. 12-15.  
15 This is the Tribe in which our Saviour was very conversant, his constant Residence being in Galilee, and most frequently in Capernaum, a City of Galilee, in the Tribe of Nepthali, as Mr. Mede has ingeniously observed; upon which account Nepthali is placed before his Seniors, and has received so great an Encomium from Moses, Deut. 33.23. The Word signifies, Gen. 30.8. very great and vehement wrestle, or Endeavours, joined with 
(a) Josepho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Skill and Cunning; or Fair Words, Gen. 49.21. By which may be signified the frequent Wrestle of the Church with God in Prayer (Gen. 32. 24-32. Hos. 12.3, 4) and their wrestling against Flesh and Blood, and resisting the Wiles of the Devil, and the Powers of Darkness, with a prudent Simplicity, joining the Wisdom of the Serpent with the Harmlesness of the Dove.  
16 Manasseh signifies forgetting; whereby is intimated, that God makes all true Christians forget all their former Toil, when he gives them Comfort and Joy in the Holy Ghost; and that whosoever would follow him, must forget and forsake all his Father's House, and worldly Relations; which seems to be the Gospel-import of the Words of Joseph, Gen. 41.51. and the thing for which Levi is praised, Deut. 33.9.  
7 Of the Tribe of Simeon ¹⁷ were sealed Twelve Thousand, of the Tribe of 18 Levi were sealed Twelve Thousand, of the Tribe of 19 Issachar were sealed Twelve Thousand.  
17 Simeon signifies Hearing; whereby is noted, that God hears the Prayers of his Church; and the Hatred with which their Enemies hate them, Gen. 29.33.  
18 Levi indeed had no portion in the Division of the Land (as Dr. Hammond notes), yet in Christ their Portion was as good as any. Levi signifies joined; for the Church, Christ's Spouse, is to be joined unto the Lord, in Spirit and Fervent Affection, and not unto Idolatrous Harlots; which is the Spiritual meaning of the Book of Canticles. Read Gen. 29.34. 1 Cor. 6.16, 17. Eph. 5. 25-33. Deut. 33.9.  
19 Issachar signifies, Gen. 30 17, 18. a Hire, or Reward given by God; as appears from the Context; from whence 
(a) Pag. 55.  Philo, makes him to be the Type of One whose Labours are Crowned and Rewarded by God; and that (as 
(b) Apud Rivetum in locum.  Jerome remarks) with a great Compensation for slight and small Performances, of no greater Value than Mandrakes: by which the Rich Rewards which God bestows upon his Church, for their imperfect Services, may be not unfitly set forth.  
8 Of the Tribe of 20 Zabulon were sealed Twelve Thousand, of the Tribe of 21 Joseph were sealed Twelve Thousand, of the Tribe of 22 Benjamin were sealed Twelve Thousand.  
20 Zabulon signifies Dwelling, Gen. 30.20. which was the Tribe upon the Borders of which our Saviour himself dwelled, Matth. 4.13. from which place, diligently compared with Isa. 9.1. it may be gathered, that they shall have the greatest share of Christ's Presence, who have undergone the greatest Misery and Afflictions; and that he will come and dwell with the ignorant, but humble person, rather than with selfconceited and proud Professors; as Christ dwelled with the ignorant Galileans, rather than at Jerusalem; whether he went not but upon some solemn Occasions. See Mr. Mede upon this place; and Isa. 57.15. John 14.23. Matth. 9.13.  
21 Joseph signifies, He will add, or adding, Gen. 10.24. for God daily adds to his Church more Blessings, and continues his Grace to those who pray unto him, and use their own diligent Endeavours, Gen. 30, 22.49, 22-26. Deut. 33. 12-17.  
22 Benjamin signifies, the Son of the Right Hand, Genes. 35.18. For the Church, which was Benoni, or the Son of Sorrows unto Christ, as being purchased by his Sufferings and Blood; is yet unto him, and his Father, a Benjamin; that is, much loved and regarded, as the Phrase is interpreted, Deut. 33.12▪ as near and dear to him as the Right Hand, the most Honourable of the Two; Upon which account, the people of Israel are called, the Men of God's right hand, Psal. 80.17.  
And we may observe, that Dan is here wholly left out, and Ephraim not mentioned by Name, because they both soon apostatised to Idolatry; it being a Custom amongst the Jews to leave out of their Genealogies and Chronologies the Names and Times of Wicked Persons; as Er and Onan, Judah's wicked Sons, are omitted by 
(a) Antiq. 2.7. Vossius de Sibyllin. Orac. cap. 1.  Josephus, when he reckons up his Posterity.  
And although they are mentioned in Ezekiel, yet that was when the whole Church was purified, and in its Jerusalem State; whereas at this present time of Numbering, Dan and Ephraim were the Types of the Apostasy; and were therefore to be omitted; and not to be mentioned, but when the Righteous amongst them had been purified, and the Wicked had been purged away by God's Judgements.  
9 23 After this [Vision of the Apostolical Church secured and concealed;] I beheld, and lo a great multitude, which no man could number, of all Nations, and Kingdoms, and People, and Tongues [i. e. the ²⁴ Catholic Church of Christ's Kingdom, Dan. 7.14, 27.] stood before the Throne, and before the Lamb [in communion with God, and Christ in his Kingdom;] clothed with white Robes, [denoting Honour and Purity,] and 25 Palms in their Hands [denoting Victory over Persecutions and Temptations, and the Triumphs of Christ's Kingdom.]  
23 The following Vision is taken from the Descriptions given in this Prophecy of the New Jerusalem State in Christ's Kingdom, to which only it can, in propriety of Speech, belong; as appears from the many high Expressions made use of in it; and from the Elders (the Representatives of the Jewish Church) having the Precedency; which will not be until the New Jerusalem State. And yet because that Kingdom is not to come until the Days of the Voice of the Seventh Angel, (who has not yet sounded) therefore this Description cannot belong to the Kingdom itself, but to some Typical Resemblance, or Pre-appearance of it: it being usual in this Prophecy (as I have already observed) for the Spirit to describe the several Praeludia, or faint Resemblances, and imperfect Appearances of Christ's Kingdom, by the State of the Kingdom itself; to show what the Church ought and might have arrived to; and that his Kingdom should have appeared of Right at those times; if a stop had not been put to it, according to the determinate Counsels of God, and Christ's Submission unto them, Dan. 12.7. For the Kingdom of Christ, which should have come in its Glory, upon the Ascension of our Saviour, was retarded by the Times allotted to Paganism, and Antichristianism; and was thereupon delayed until the Time of the End, (Dan. 12.) Only Christ at some certain seasons puts in, as it were, his Claim to his Kingdom, by some more than ordinary Appearances of it. Now the Appearance here referred to, seems to be plainly, that of the Christian Church, under the Christian Empire; which was the next remarkable Event after the Fall of Paganism, described at the close of the foregoing Chapter; and was so glorious a one, that it might justly be described by the State of the Kingdom itself; Paganism having been overthrown by it, the Church delivered from Persecution, and exalted into an unexpected, and sudden State of Prosperity, and the Man of Sin withheld for some time, 2 Thes. 2.6, 7. And yet becxuse this glorious State of things would not continue long in purity, but would be soon corrupted by Pride and Ambition, and by the bringing in of Pagan Rites into the Church, under the Specious Pretences of a well-meaning Prudence, and Zeal: therefore it pleased God, to give an intimation of this early Corruption, by sealing a pure Church, even before he gives the glorious appearance of the Visible Church; that a competent Number of sealed Witnesses might be set apart, and preserved betimes in purity and integrity; before their Minds could be corrupted by the Glory and Honours of this Exalted Church; and by the Mystery of iniquity, which had been working in secret for a long time, and was advanced to a Satanical Synagogue, even in the foregoing times of Persecution.  
24 Whereby is pointed out the great Number of Professors in the Christian Empire.  
25 A Psalm is the Symbol of Victory amongst all Nations; whence in Ezekiel's Vision of the Temple, (Ch. 40, and 41.) Palm Trees are so often mentioned; which signify the Conquests True Christians are to make over Sin and Persecution, and the Conquest they had now gained over Paganism.  
10 And cried with a loud 26 Voice [to denote the Affectionateness, and the Public Freedom of their Worship;] saying, 26 Salvation be unto our God [i. e. let the Glory of our Deliverance be ascribed unto him, the sole Author of it, Psalm 3.8. Hos. 13.4.] which sitteth upon the Throne; and unto the Lamb [the sole Purchaser of it; to them alone let it be given, and not unto our own Merits, or any Creature.]  
26 26 Hereby also is intimated the Public Freedem of Worship they enjoyed in the Christian Empire; and their Deliverance from their Persecutors.  
11 And all the Angels stood round about the Throne, and about the Elders, and the four Beasts, and fell before the Throne on their Faces, and worshipped God [i. e. all the whole Church, consisting of Angels, Patriarches, Prophets, Apostles, Jews and Christians, Heb. 12. 22-24. joined in the Praise of God;]  
12 Saying, Amen: Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God, for ever and ever, Amen. [Chap. 4. 8-11.5, 11-14.]  
13 And one [or the first] of the Elders [or Representatives of the Jewish Church, now fully instructed by the Christian, and one with it,] answered [or said, Matth. 11.25.] saying unto me [to excite my enquiry after a thing worthy of it, and out of a desire to inform me;] what are these that are arrayed in white Robes? and whence came they?  
14 And I said unto him, Sir, thou knowest [for I do not, and am desirous to be taught by thee.] And he said unto me, these are they which came out of 27 [the] great Tribulation and have 28 washed their Robes [i. e. their imperfect performances, Luke 15.22. Rev. 19.8.] and made them 29 white [or pure and shining,] in the Blood of the Lamb [Christ; i. e. they are purified, delivered, and rewarded by God's acceptance of their actions and sufferings, upon Christ's Merits, Isa. 52.1.]  
27 With reference to the New Jerusalem State, this Tribulation (noted with a double Greek Article, The Tribulation, The Great, to show the Remarkableness of it) refers to the Days of extraordinary Trouble, mentioned, Dan. 12. Matth. 24. Mark 9 and Luke 21. which shall precede Christ's Kingdom, perhaps at the pouring forth of the seventh Vial, and the Earthquake attending it; from which the Saints shall be delivered: but with reference to the Christian Empire, it has a relation to the Ten Days Tribulation under Diocletian, mentioned (Chap. 2.10.) from which they were delivered by Constantine, and to their Escape from out of the Great Day of God's Wrath against Paganism, Chap. 6.17.  
28 These are the Saints and Martyrs who had white Robes given them, Chap. 6.11. and were bid to tarry, in expectation of Christ's Kingdom, which they, and their Successors here enjoy: whereby is set forth the Advancement of the before Persecuted Church, and of its Confessors and Witnesses.  
29 They are made White or Shining by his Blood; as Wool receives a more Noble and shining Colour by being died in Purple. And here is an Allusion to Joshua's Change of filthy Garments, and his putting on White and Clean Priestly Vestments; as these Saints do here in Christ's Kingdom, in which they are Priests unto God and Christ.  
15 therefore [because they persevered under Persecution, and trusted in Christ's Merits,] are they before the Throne of God [in communion with him, and under his particular care in a State of Prosperity;] and serve him 30 Day and Night [i. e. continually and incessantly;] in his Temple [of the New Jerusalem, in the General Assembly and Church of the Firstborn;] and he that sitteth on the Throne [i. e. God,] shall dwell among them [or pitch his Tent amongst them; i. e. they shall be his people, and he will afford them his continual Presence, Conduct and Defence, Isa. 4. Ezek. 48.35. John 1.14. Rev. 3, 12.21, 3. 2 Cor. 6.16. Levit. 26.12.]  
30 A Metaphor taken from the constant Service and Attendance of the Priests and Levites in the Temple; some of which were always present in it Day and Night, 1 Chron. 9.33. Psal. 135.1, 2. Luke 2.37.  
16 They shall hunger no more, neither thirst any more [that is, they shall always enjoy God's Ordinances, and his Gifts and Graces, Isa. 49.10. John 4.13.6, 27.] neither shall the 31 Sun light on them, nor any [scorching] heat [i. e. they shall be delivered from Persecutions and Sufferings, Isa. 49.10. Psalm 121.6, 7.]  
31 The Jews express all manner of inconveniencies by Heat; because of its Extremity in those Eastern parts, both from the Sun and burning Winds, Ionas 4.9.  
17 For the Lamb which is in [or about] the midst of the Throne [i. e. Christ,] shall feed them, and shall lead them [as a good Shepherd Psalm 24.1, 4. John 4. 10-14. and 21. 15-17.] unto 32 living Fountains of Waters [i. e. perpetual Comforts and Refreshments, Isa 12 3. John 7.38] and God shall wipe away all Tears from their Eyes [i. e. remove all Causes and Occasions of Sorrow.]  
32 So the Jews call Fountains, continually bubbling and springing up, Canticl. 4.15. John 4 10.    

CHAP. VIII.  

The Text.  
1 AND when he [i. e. Christ,] had opened the seventh Seal, there was silence ¹ in Heaven about the space of * half an hour [i. e. there was a short respite from the commotions which followed upon the Sounding of the Trumpets.]   

Annotations on CHAP. VIII.  
¹ The Metaphors here are taken from the 
(a) Mr. Mede. Hammond on Luke 1.1. Ainsworth on Leu. 16.12, 13.  Temple-Service, (which shows that Church-Affairs are here typified, as well as those of the Empire) in which, at the offering of Incense, the People prayed without in the Court in private; whilst the Priest offered the Incense; which Prayers were very short, and the whole Service performed in silence: whereas the offering of Sacrifice, the first part of their Service, was accompanied with Singing, Music and Trumpets, 2. Chron. 29.25.  
* See on Ver. 7. Num. 11.  
2 And I saw the seven Angels which stood ² before God, [as ready to execute his Pleasure;] and to them were given [by God's appointment,] seven ³ Trumpets [to denounce seven Judgements.]  
² These are expressly called Angels, and not The Spirits of God, whereby they are distinguished from the Seven Spirits, Chap. 1.4. And by these Seven standing before God, is denoted the Preparedness of the several Instruments and Means required to the executing of God's Judgements by the Seven Trumpets: and also the Majesty of the Divine Presence is expressed by them, in allusion to the Custom of the Eastern Kings (from whose Rites many of the Descriptions in Scripture are taken) who had Seven Princes, who saw their Faces, or stood before them, and were the Chief in their Kingdoms, Esther 1.14. Grotius on Matth. 18.10.  
³ Here is an Allusion also to the Temple Service; where it was the Custom to blow with Trumpets after the Oblation of Incense (as appears from Ecclus. 50.15, 16.) strict Silence being observed before it: as here the Angels have Trumpets given them, to prepare to sound, but sound not until the Incense was offered.  
Angel signifies in this Prophecy, not only the Angelical Spirits, but also the subordinate Ministers employed under them here upon Earth; as has been before shown on Chap. 1.1, 20. And therefore here may be meant by this Angel, the Emperor Theodosius, who is the Chief Person concerned in this Vision, as we shall show hereafter; whose Prayer, at the Head of his Army before the Battle with Eugenius, is very remarkable in History; and also the whole Christian Church, which joined with him in Prayer to God upon that great Occasion: Angel being taken Collectively in this Book, for all the several Instruments made use of in it.  
3 And another Angel [or Ministering Spirit, representing the Persons employed in the like service on Earth;] came and stood at [or, by] the Altar [of incense; Exod. 30.1. having a Golden Censer [or Vessel to hold Incense, Levit. 16.12. Hebr. 9.4.] and there was ⁴ given unto him much Incense [Levit. 16.12, 13. Rev. 5.8.] that he should Offer it with the Prayers of all Saints ⁵ [or Holy Chrians;] upon the Golden Altar [of Incense, Exod. 30, 3, 6, 7.40, 26.] which was ⁶ before the Throne [of God.]  
⁴ Here may be an Allusion to a Custom in the Jewish Service, of bringing the Odours to the Priest by others, Exod. 27.20. See Maimonides in Ainsworth on Levit. 24.2.  
⁵ Here is also an Allusion to the High Priests offering Incense in the Temple, while the People, called here, All Saints, i. e. the Holy and Peculiar People of God; prayed in the Outward Court. And by what is here delivered. and in the former Verses, is intimated, that the daily Public Sacrifice of pure Worship, which was wont to be performed in the Outward Court, should cease, and was about to be contracted into a retired, and a silent one, signified by the Silence, Verse 1. and the Incense-Worship which was within the Temple: and that although the Saints, or Holy People, were as yet without, in the Outward Court, not yet trodden down by Antichristian Defilements; that nevertheless it would not be long (but about half an hour, or a short space) before that, also (which was a Type of the Visible Church, and its Worship) should be polluted by them; concerning which Allusion, and the Grounds of it, see more on Chap. 11.1.  
⁶ As the Altar of Incense in the Temple, was before the Mercy-seat, Exod. 30.6, 7.40, 26.  
4 And the smoke of the Incense [Chap. 5.8.] which came with the Prayers of the Saints, ascended up before God out of the Angel's hand, [i. e. they were grateful and acceptable unto him through the Merits, and Intercession of Christ, Psal. 141.2. Acts 10.4.]  
5 And the Angel took the censer [which was now empty, the Incense being consumed and their Prayers ended;] and filled it with fire from the Altar [of ⁷ Sacrifice or Burnt-Offerings;] and cast it [i. e. dispersed God's Judgement, and fiery Indignation, Ezek. 10.2. Luke 12.49.] upon the Earth [i. e. the Roman Empire; and there were ⁸ Voices, and Thundrings, and Lightnings [Chap. 4.5.] and an Earthquake [i. e. extraordinary Commotions in the Empire, and great Manifestations of Christ's Kingdom, Chap. 6.12.]  
⁷ For there was a continual Fire on the Altar of Sacrifice, but none on the Altar of Incense. See Ainsworth on Exod. 30.8 and on Leu. 6.12, 13. This Service was performed in the Temple; but the Fire was taken off the Altar of  Sacrifice in the Outward Court; to show that God's Judgements (represented by Fire, which denotes in Scripture any destructive thing) came upon them, by Reason of the Gentilism, or Antichristian Pollutions of the Outward Court, or Visible Church.  
⁸ The other Seals having been distinguished by some notable Events in the Empire; it is reasonable to think that this is so too; and there is none which agrees better to it than the Wonderful Victory 
(a) S●●a●. Hist. 5.25. Sozom. 7.24. Howel 's History, Part 2. pag. 427—  of Theodosius over Eugenius, A. D. 395.  
Because, (1.) It follows in order the Event foretold in the sixth Seal, this Victory giving the Deadly Blow to Heathenism, and perfecting what was begun by Constantine, and some of his Successors under that Seal.  
(2.) Because the following Trumpets (denoting the fall of the Empire) began to produce their Effects not long after this Defeat: So that it exactly corresponds, as a middle Event, with the foregoing and following ones.  
(3.) The Vengeance of God fell extraordinarily upon the Pagans; and their Defeat by a wonderful Tempest was miraculous; as Claudian the Heathen Poet confesses, and as the Soldiers, who were present at the Battle, told 
(b) 〈◊〉 ●i●itat. D●i 5.26.  Augustine: which is very naturally expressed by Fire cast by an Angel from Heaven upon Earth; Fire being a general 
(c) ●●●ck on Joel 1.19.  word in Scripture, for all manner of Mischiefs and Destructions.  
(4.) This Victory was followed with the entire Destruction of Heathenism; in which appeared an extraordinary Manifestation of Christ's Kingdom; of which Thunderings and Lightnings, and an Earthquake, are usual Forerunners in this Prophecy.  
(5.) This Victory was obtained at the Prayers of the Christians; Theodosius having solemnly prayed to God for it, in a Public Church, when he set forward to the Army; and earnestly begging it at the Hands of God upon his Knees, at the Head of his Army, in the very Day of Battle; the whole Church in the mean while observing solemn Fasts, and putting up their united Prayers to God for his Success; which being their constant Custom, was without doubt, observed on this extraordinary occasion; as seems to be intimated by 
(a) Lib. 7.24. in fin.  Sozomen: All which is manifestly here typified by the Offering of the Prayers and Incense of all Saints, and its Ascent before God.  
6 And the seven Angels, which had the seven ⁹ Trumpets, prepared 10 themselves [that men might repent during the time of that preparation,] to sound [an Alarm of Judgements, Jerem. 4.19. Ezek 33. 1-6.]  
9 Trumpets 
(b) See Ainsworth on Numb. 10. and Pocock on Joel 2.1, 15.  were used amongst the Jews on several occasions; as,  
(1.) In the several Journeying, and Removes of their Camp in the Wilderness; whereby is not unfitly typified the several Motions of the Church in its Wilderness-Condition, upon the sounding of the Trumpets by the Angels in this Prophecy.  
(2.) In calling the Ordinary Assemblies, and on Feast Days, and New Moons; and on their Fast Days, when they were (according to the Observation of Maimonides) to sound Trumpets for Fasting and Prayer, because of the Enemies of Israel, which were coming against Israel; and because of the Approaching Winds, Rain, and Earthquakes, Wars of Heathens with Heathens, and Pestilences, Locusts, and Caterpillars; and because of other Distresses, mentioned out of him, by Ainsworth.  
So that the Trumpets given to the Angels, and their preparation to sound, may be as an Admonition to the Empire, to Repent, in order to the diverting of Judgements.  
Lastly, Trumpets were used in sounding Alarms, in time of War; whence they signify in the Prophets a Denunciation of Judgements, and a warning of the imminent Approach of them; as they do in this place.  
10 They had Trumpets given them, Verse 2. and here they prepare to sound; by taking (as it were) their Trumpets into their Hands, and putting them to their Mouths; whereby a Respite and Delay is signified, from the actual Execution of the Judgement; or some lesser Judgements, preparatory to the great and fatal ones: according to the proceed of the Merciful, but Just God; who, after Judgements threatened, gives time and space of Repentance; and punishes lightly, before he comes to utter Excision.  
7 [And after some short space of Quiet and Respite, Vers. 1.] The first Angel sounded, and there followed 11 Hail and Fire mingled with Blood [i. e. a wasting, and bloody Devastation,] and they were cast upon the 12 Earth, [i. e. the Roman Empire,] and the third 13 part of 14 Trees [i. e. the great ones, Isa. 2.13. Zach. 11.2.] was burnt up, and all green Grass [i. e. the common People.]  
11 This is a Description of a Thunder-storm; in which there is Blood instead of Rain, to make the Type more dreadful: And it is an Allusion taken from the Plague of Hail in Egypt, Exod. 9. 22-35. whereby is signified a Furious and Bloody Irruption, laying all things waste before it; as Fields and Trees are wont to be, by a raging and blasting Tempest. The like Scheme of Speech is made use of by Isaiah, (Chap. 28.2.) in describing the Invasion of the King of Assyria, which he likens to a destroying Tempest of Hail, and an overflowing Flood of mighty Waters; only Blood is here added instead of Water, to show the Greatness of the Slaughter, which should attend it. And what fit Metaphors could be used to set forth the terrible Inundations of the Barbarous Nations upon the Roman Empire; which happened in the Course of this Trumpet? For we are to understand, that the 
(a) Grotii Prolegom. ad Procop. Sherringham de Anglorum Origin. Loccennius de Gothorum & Sueon. Orig. Howel 's History, Part 4. Cap. 1.  Goths (which seems sometimes to be used as a General Name for these Barbarous People) were originally a People of Scythia; who coming from thence, and having seated themselves in Scandza, or Scanzia (which comprehends Sweedland, Norway, and the vast Tracts of Land adjoining) at length, in process of time, about Three Hundred Years before Christ; upon the occasion of a Famine, Wars, their great increase, or the desire of a better Soil, the usual Causes of the Transmigration of Nations; left that Country: and after long Wander (from whence they were afterwards called Vandals, that is, Wanderers) through Germany and Sarmatia, as far as the Palus Maeotis, one part of them settled there, and were called Getae; and the other, but the greatest part of them, returned from thence, and took up their Habitation in Dacia and Thrace; from whence they seem to have made their first Incursions under 
(b) Pagi in Baron:  Philip, or Decius, about A. D. 251. After several Fights with them in the Times of Constantine, Valens, and Valentinian; immediately upon the Death of Theodosius the Great, they fell like a mighty Torrent into the Roman Empire: They first harrassed the Eastern parts of it under Alarich, about A. D. 395. for about five Years together; and about A. D. 405. a vast number of them, under Radagaisus, invaded Italy; who was followed by Alarich, who took Rome on the 24th of August, A. D. 410. a great multitude of them, mixed with other Barbarous People, having overrun Gaul, Spain, and afric, at the instigation of Stilicho, about the same time that Alarich first invaded Italy, A. D. 406. From the Invasion begun by Alarich, Italy enjoyed but little Quiet, daily steps being made to its utter Ruin (some of which were as Preparations to the sounding of the Trumpets,) first by the Goths, then by the Huns, under Attila, and by the Vandals under Genserick; who from the Year 430. miserably wasted Italy, and the Provinces, especially about A. D. 455. when Genserick took Rome which is accounted a fatal 
(a) Howel 's Histor. Part 2. Pag. 692, 693. Mr. Mede, Pag. 659.  Year, and styled by some, the Year of Vengeance: But upon the Death of Aetius, Provinces were daily lost to the Barbarians, and the Roman Empire, which declined from the Death of Theodosius, received a Mortal Wound; under which it lay languishing until it expired under Augustulus, about A. D, 476. So that we have here a famous Period of Time, from the Victory of Theodosius, upon which his Death ensued, A. D. 395, until 476: which seems to be called One Hour, or One entire Space, or Line of Time (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Ch. 9.15, Rev. 17.12. And therefore about half of that space seems here to be signified by about half an hour; which will reach from 395, unto 437; which is about the half of this whole Line of Time; and falls upon that Time, when the Barbarous Nations (who had been before often successfully repulsed) began to make their most Furious Impressions upon the Roman Provinces on all sides, under the weak Government of a Woman, Placidia, the Empress, and her Son Valentinian, who was a Child when he began to Reign; insomuch that Genserick came then to be so powerful, as that he severely persecuted the Orthodox, from the very Year 
(b) Ricciol. Chronol.  437. unto 476. when he died. And furthermore, it is very remarkable, that about 430, and odd, the Apostasy, which began in Image-Worship, about 360. palpably increased, as Mr. 
(c) Pag. 589.  Mede has observed. So that the Year 437. is very remarkable on all Hands, as being about the middle Point, or about half of the whole Hour, or Aera, reaching from the entire Defeat of Heathenism, to the entire Fall of the Western Empire; and because it may be justly accounted the Exact Year from which the actual sounding of the Trumpets are to be reckoned; which were but in preparation from 395. until that time: and also because it may be with great Reason thought to be the beginning of the Antichristian Apostasy; which from that time generally increased, until it gained a Kingdom with the Ten Kings arising out of the Ruins of the Roman Empire, A.D. 476. and that at One Hour, that is, One entire Hour made up of Two Halves, the first reaching from 395, to 437. the latter, at the End of which this Kingdom began, from thence to 476. See on Chap. 11, 2.13.5.17, 12.  
12 The Fourth Kingdom, which is the Roman Empire, is called, Dan. 7.23 The Kingdom upon the Earth, to distinguish it from Christ's Kingdom, the Heavenly and Everlasting Kingdom: and Luke 2.1. it is called, all the World or Earth, because most of the then Known World was subject to it.  
13 It is the Opinion of Mr. Mede, that by the Fourth of the Earth, (Chap. 6.8.) is meant almost all the Roman Empire; which, upon due Compute (says Dr. Moor) was then one third part of the Earth; upon which account they take the Third part to be the Symbolical and Cabbalistical Character of the Roman Empire, according to the Genius of this Mystical Book, and the Custom of the Ancient Eastern Nations, who gave Characters from Numbers and Proportions. But to interpose a Conjecture, not altogether groundless; I am apt to imagine, that as the Roman Empire is called the Fourth, Chap. 6.8. whilst it had its Imperial Seat fixed at Rome, the Head then of the Fourth Kingdom: So that after Constantine removed the Seat of the Western Empire to Constantinople, it is called the Third; because its Imperial Seat was then in the Greek or Eastern part of the Roman Empire; which was the Third Kingdom of the Earth, in Daniel. From which time Constantinople, or New Rome, became the Chief Seat of the Civil Empire, Old Rome being abandoned to the New Ecclesiastical Empire of the Pope; the Western Emperors seldom coming at it, and by degrees leaving it to them: So that even the Western Empire may be Charactered by the Third, because that Old Rome, the Chief Seat of it, and of the Transactions of this Vision, had lost its Civil Imperialism over the Fourth part of the Earth, and was now forced to truckle to the third part, or Constantinopolitan Roman Empire; where the Chief Majesty of the Empire was seated; Old Rome being never able to gain its Pre-eminence; and the Ruin of its Civil Jurisdiction being owing to this Action of Constantine; which will appear also the more probable, if we consider, that the Rise and Fall of Empires is dated in Prophecy, from the like Fate of the Imperial Seats of them. See Chap. 9, 15.12, 4.  
14 This is taken from Exod. 9.25. where we read, that the Thunder Storm of Hail smote every Herb of the Field, and broke every Tree of the Field: By which is here signified all the Members and People of the Roman Empire, denoted by Metaphors taken from those things which suffer most by Storms: And Trees here, according to the Prophetical Scheme of Speech, signify the Great Ones; and Grass, by the like Analogy, signifies the Common People.  
8 And the second Angel sounded, and as it were a great 15 Mountain [or City, Jerem. 51.25.] burning with fire, was cast into the Sea; and the third part of the Sea [i. e. the Roman Empire] became Blood 16 [i. e. was ravaged with bloody Wars, Exod. 7.17, 18.]  
15 This Type is taken from Jerem. 51.25. where it is used concerning Babylon; by which all along in this Book, Rome is understood. A Mountain denotes a Kingdom, or a City, from its Strength, and Lofty Edifices and Towers; as Annotators have observed on Isa. 13.2. Jerem. 51.25. Zechar. 4.7. And the Sea signifies a Body Politic; because Seas are in Scripture-Phrase, a gathering together of Waters, which in this Book are put to denote People, and Multitudes, as appears from Chap. 18.15. And therefore by the Type in this Verse, the Confusions and Desolations (represented by the Psalmist, Psalm 46.2. by Mountains carried into the midst of the Sea) which the State and City of Rome then lay under, may be fitly signified; it being at this time, as a great Mountain burning in the Sea, but not actually burnt; that is, in a consuming Condition, but not utterly destroyed.  
For (1.) 
(a) Zosim. Oros. August. Civit. 5. 23.  Radagaisus was entirely defeated by Stilicho, and he himself, and almost his whole Army, was destroyed by Sword or Famine: Stilicho being made an Instrument by God of preserving the Empire; when he designed nothing but his own Interest, and the usurping of it; which appeared also in another Memorable Instance, when he 
(b) Zosim. Oros. Hieron. Rubeus Hist. Raven. lib. 2.  saved the Empire from total ruin, by succouring Saul, the General of the Army, under him, at the very time that he was put to flight by Alarick.  
(2.) When 
(a) Oros. lib, 7. Socrat. 7.10. Sozom. 9. 6-9. Jornand. Cap. 30.  Alarick took Rome, he sacked indeed and rifled it; but burned only some part of it, and that contrary to the wont Custom of the Goths, as Jornandes hath particularly observed; and left the large Church of Peter entire, for an Asylum for the Christians.  
(3.) When Athaulphus, the Goth, not long after, had pillaged Rome, and was resolved entirely to root out the whole Roman Power; he was opportunely diverted by Placidia, the Emperor's Sister, and persuaded to make a 
(b) Petau. Ration. Temp. lib. 6.  Peace, and retire into Spain; where he married her, A. D. 414.  
(4) Attila the Hun, and Genserick the Vandal, were both hindered from firing and destroying Rome, by the Eloquence and Prudent Behaviour of Leo the Great: And 
(c) Procop. pag, 359, 360, 398, 474. ex ed. Grotii.  Totilas, who had resolved to burn it, and raze it to the Ground, was diverted by an Embassay from Belisarius; and when he afterwards retook it, he rebuilt what he had burnt and destroyed of it. So that this City, which had been so often taken and rifled, and was so often in a burning Condition; was kept, as a burning Mountain in the midst of Waters, continually resisting the Fire, which would have consumed it; and will be so preserved by God, until the time of its final Deshruction; in which, this City answers to its Type Babylon; which after it was taken, and pillaged by Cyrus, remained nevertheless in some sort of Glory, until the Times of Alexander; as Rome, after its first being sacked by Alarick, continually recovered itself again; although not to the degrees of its former Magnificence. And as the City, so also the Empire, although miserably harassed, was yet preserved from utter destruction, during the Period of this Trumpet; but as a burning Mountain cast into the Sea, amidst the contrary struggle of the People, some seeking to destroy it; others to preserve it: the Barbarous Nations themselves contributing thereunto; as the Goths did, by helping it against the Huns, Vandals and Sueves.  
16 For these Barbarous 
(a) Procop. Gothic. pag. 6. 512. ex edit. Grotii.  Invaders were very bloody; killing all they met, Young and Old, Women and Children.  
9 And the third part of the 17 Creatures which were in the Sea, and had Life [i. e. the Fishes; which represent the Subjects and Inhabitants of the Roman Jurisdictiction, Ezek. 29.4.] died 18 [as to their ancient Polity, they being not now one entire Jurisdiction;] and the third part of the 19 Ships [that is, Cities; or Goods and Merchandise;] were destroyed.  
17 The Type of a Mountain being thrown into the Sea, is here further alluded unto; And hereby is signified, that the great Mountain, or City of Rome, being in hazard of being destroyed and consumed by its being taken and pillaged; the Sea, or People of the Civil State, into whose contrary strive and struggle it was thrown, as into the Waves of the Sea, must needs suffer extremely by it; both in their Persons, denoted by the Living Creatures of the Sea; and in their Goods and Estates, denoted by Ships; as Metaphors most proper to the Sea, from whence this Emblem is taken.  
18 This came to pass when the Provinces of the Roman Empire about A. D. 455. (the time when Genserick also took Rome) were divided into several Kingdoms, by the Northern Nations, which broke into it; which is the Death of a Civil State, when it ceases to be what it was before.  
19 Cities are to a Country as Ships to the Sea; the Places wherein Men Live and Traffic; and wherein they are fortified against Enemies, as by Ships against the Violence of the Sea, says Dr. Hammond on the place. But Grotius' Exposition seems to me more apposite; for, as Sea signifies People, so (says he) Ships must, by the same Analogy, signify their Goods or Movables.  
10 And the third Angel sounded, and there fell a great Star from Heaven, burning, as it were a Lamp 20 [denoting the fall of the ²¹ Western Emperor, Isa. 14.12.] and it fell ●pon the third part of the 22 Rivers [i. e. upon the Co ntries and Provinces, Magistrates, and Armies of the Roman Empire, represented by Rivers, Ezek. 32. 2-6.] and upon the Fountains 23 of Waters [i. e. the Capital Cities.]  
20 This is a plain Description of that sort of Comets, or falling Stars, which for the Figure of them are called 
(a) Plin. Nat. Hist. 2.25, 35. Hevelii Cometograph. pag. 442. where the Figures of them may be seen.  Lampadias'.  
21 The most remarkable Division 
(b) Ricciol. Chronol. Reform.  of the Roman Empire into the Eastern and Western (whose bounds you may see in Procopius 
(c) Pag. 1, 2.  Vandalick History,) begun, (upon a Decree of Theodosius) Jan. 17. A.D. 395. when Arcadius reigned in the East, having his Seat at Constantinople; and Honorius in the West: After which time the Empire never came entirely into the Hands of one Monarch. Now this Western Empire ceased under Augustulus, A.D. 476. when Odoacer became King of Italy, and translated the Seat of the Empire from Rome to Ravenna; after it had enjoyed the Imperial Dignity, for 521. Years.  
22 A Type taken from One of the Plagues of Egypt, Exod. 7. 17-22.  
23 As Seas and Waters signify the People, so do Fountains Capital Cities; from whence the People are derived into Colonies and Provinces.  
11 And the Name of the Star is called 24 Wormwood [denoting the bitter Afflictions which he, and the Empire felt under him, R●●h 1.20. Jerem. 9 15.] and the third part of the Waters [i. e the People of the Roman Empire] became Wormood [i. e. were grievously afflicted, and their Lives became bitter unto them;] and many m●n died of the Waters [i. e. by mutual Slaughters, and by the grievous Afflictions the Empire then suffered, Lament 3.15. Acts 8.23. Heb. 12.15.]  
24 After the Death of Aetius and Valentinian, A. D. 455. the Western Empire suffered extremely under weak and short-lived Princes; and by the Incursions of the Huns, Goths, and other Barbarous Nations, into Italy, and the Roman Provinces; especially of Odoacer with his Herulians (a People of Seythia, who had seated themselves in Pannonia) who extinguished the Roman Empire; which brought infinite Miseries, and a most heavy, and bitter Servitude upon the whole People; 
(a) Procop. Gothic. Hist. pag. 139. Jornand. de reb. Getic. cap. 46.  Augustulus (so called, because he came very young to the Empire) being also banished, and imprisoned. Whose Fall from Imperial Dignity is aptly represented by the Fall of a Star from Heaven, according to the like Allusion, Isaiah 14.12—  
12 And the fourth Angel sounded, and the third part [Verse 7.] of the Sun [i. e. the Roman Kingly Dignity,] was smitten [or, kided ²⁵ and destroyed] and the third part of the Moon, and the third part of the Stars [i. e. the other inferior Powers;] so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise [i e. the whole ²⁶ Roman dignity, and authority, was totally eclipsed, see Chap. 6.12, 13, 14.]  
25 For so to smite signifies in very many places of Scripture; it being rendered sometimes by Killing; as Exod. 2.12.  
26 Odoacer, the Herulian, reigned Sixteen Years, as King of Italy; when he was conquered by Theodorick the Goth, who took that Title A. D. 493. and reigned Thirty Three Years with great Prudence and Moderation, towards the Romans, preserving the Authority of the Senate, and Consuls, and their other Dignities and Customs; which his Successors, the Gothish Kings of Italy for some time observed; whose Reign continued for about Seventy Six Years. But Justinian the Emperor having made War upon Italy, for regaining it from the Goths; after it had suffered miserably by a dreadful Famine, and a Bloody War under Totilas; it was at last joined to the Eastern Empire: the Kingly Power being extinguished, and Narses made Governor of it for Justinian; about A.D. 553. who being removed from his Government after sixteen Years Administration of it; Longinus was advanced to it, under the Title of Exarch of Ravenna, A. D. 569. When the Consuls entirely ceased, and the Authority of the Senate was abolished; and Rome, the Mistress of the World, became a Duchy, and was subject to Ravenna: at which time also the Kingdom of the Lombard's (who came Originally from Scanzia into Pannonia) began in Italy, which lasted until A. D. 756. after which, Charles the Great, who beat the Lombard's out of Italy, was created Emperor of the Romans, by Pope Leo, Dec. 25. A. D. 800. all which time Rome was under the Government of the Papacy; as we shall see hereafter.  
13 And I beheld, and heard an Angel flying [to denote speed] thorough the midst of Heaven [i. e. in the meridian height of it that he might be seen, and heard of all;] saying with a loud voice [audibly, and terribly,] Woe, 27 Woe, woe, to the Inhabitants of the Earth, by reason of the voices of the Trumpets of the three Angels, which are yet to sound.  
27 Here the extreme Misery, which the Empire was to suffer by the Saracens and Turks, Chap. 9.12. and the Apstasy, Chap. 11.14. is foretold. Under the Angels in this Chapter, are included (according to an Observation frequently made) all those Faithful Servants of Christ, who witnessed to his Truths, and against the Rising Antichristianism in the Church, during the Time and Course of the Trumpets; and of the preparation to the sounding of them. Such were, amongst many others;  
(1.) Gregory Nyssen, who was a married Man; and wrote an excellent 
(a) Dr. Cave's Lives of the Fathers, Vol. 2. in the Append. pag. 45.  Epistle against Pilgrimages to the Holy Land.  
(2.) Gregory 
(b) Dr. Cave, Vol. 2. pag. 322, 326.  Nazianzen; who was so mightily offended with the Quarrels and Contentions of Bishops and Councils, that he refused to come to a Synod at Constantinople, saying, That Experience had sufficiently taught him how little good was to be expected from Synods; and then resigned his Bishopric, which he said, he knew not, whether to style a Tyrannical, or an Archiepiscopal Dignity; and testified against the excessive State, Power, and Honours of the Clergy, freely 
(c) Tom. 1. pag. 61, 62. Orat. 1. adv. Julian.  confessing, That the Mischiefs of the Church in his Time proceeded from thence.  
(3) Ambrose, who was a stout Defender of Discipline, 
(d) Cave 's Lives, pag. 409, 410.  exercising it even upon the Great Emperor Theodosius; who with an extraordinary Meekness and Penitence submitted unto it.  
(4.) 
(e) Dr. Cressener's Demonstrat. of the Apocal. in Append. pag. 13.  Jerome, Theodoret, Andreas Caesariensis, Arethas, and others, who plainly testify, That Rome was to be the Seat of Antichrist; as does also 
(a) Cressener, ibid., pag. 30.  Augustine, and Chrysostom 
(a) Cressener, ibid. pag. 30. ; who were excellent Witnesses to many great Truths in this Succession; the former 
(b) Augustin. Epist. ad Januar. lib. 2. Ep. 55.  complaining exceedingly of the increase of Ceremonies in his Time, and confessing, that a more than Jewish Servitude was brought in by them; which Expression gives light to the Reason, why the prevailing party of this Succession, is called the Synagogue of Satan, Ch. 2.9. Although it must be confessed, that these, and the other Great Men of this Period of the Church, contributed much to the increase of its Corruptions; which the best of Men may do, when God permits such Deviations from the Simplicity of the Gospel to prevail; and doth not withhold Men from being carried away with them by his more than ordinary Restraints.  
(5.) Salvian, Gildas, and the other Authors, who wrote concerning the Invasions of the Barbarous Nations, and lived in those Times, do loudly testify against the Vices and Corruptions of them; as also Gregory the Great, who was a most Eminent Witness of the Approach of Antichrist in his Time; as will be shown in the beginning of the Annotations on the next Chapter; as were also all those Excellent Persons, who testified, during the fifth and sixth Trumpet, against the Worship of Images, and other Corruptions; for which God brought these Woes upon the Church. See the Protestants who have gathered Catalogues of Witnesses, and the laborious Collections of Monsieur Allix, in his Accounts of the Albigenses and Waldenses.    

CHAP. IX.  

The Text.  
1 AND the fifth Angel sounded, and I saw a Star [i. e. an ¹ Angel or Minister of the Church, Rev. 1.20.] fall [or fallen,] from Heaven unto the Earth [i. e. Apostatised from a Christian Church state, to a worldly Kingdom;] and to him was given [by the Order, and Disposition of events, according to God's alwise Disposals;] the Key of the bottomless Pit [i. e. a Satanical Kingdom, and an Antichristian Authority, Rev. 2.24.]   

Annotations on CHAP. IX.  
¹ Here the Papacy is described.  
(1.) Because that which appeared, is said to be a Star; which is the Symbol of the Gospel Ministry, Chap. 1.20.  
(2.) It is said to be the Star that was fallen from Heaven; which cannot refer to Mahomet, who never had any Place in Heaven; i. e. any Place or Dignity in the Church; or any Dignity at all, from which he might be said to have fallen.  
(3) This Star is said to have fallen from Heaven to Earth, and then to have a New Dignity bestowed upon him; whereby it is evident, that the fallen Star, mentioned Chap 8.10. cannot be here understood; because that Star fell upon the Waters, this upon the Earth; and that was a Comet, this a Star, which fell from one Power to another; whereas the other was in a burning and consuming Condition, bereft of all Power.  
(4.) This fallen Star is said to have the Keys of the bottomless Pit given unto him; that is, a Satanical Authority, consisting of a Synagogue, a Throne, and Depths of Satan; which being proper to the Apostasy, especially the Papacy; aught here also to be understood concerning it: For as (according to the Observation of Dr. 
(a) Apud Poli Synops. in locum.  Lightfoot,) the Keys of Heaven were given to Peter, when a Door of Salvation was to be opened to the Gentiles, by his Preaching, and Erecting the first Christian Church; so when the Christian World was about to fall, as it were, into its former Gentilism, the Key of the bottomless Pit was given to Antichrist.  
(5.) This Star is said to be already fallen, at the time that the Pit was opened, and the Locusts (that is, the Saracens) came out of it. Now the Rise of the Saracens is placed, by all Historians, in A.D. 622. when the Aera of the Hegira, or Flight of Mahomet began; and the Rise of Antichristianism in the Latin Church, as to the Point of Supremacy, is generally placed by Protestants, Sixteen Years before it; when Boniface the Third, A. D. 606. took the Title of Universal Bishop, and Head of all Churches; which 
(b) Gregor. Epist. lib: 4.38.  Gregory the Great had condemned before in the Bishop of Constantinople; asserting, that he who usurped it, was the Forerunner of Antichrist, the Prince of Pride; and that he imitated Lucifer, in exalting his Throne above the Stars of God; that is, his Brethren, the Bishops, who are the Stars of Heaven; and in ascending above the height of the Clouds. Which words are, as it were, a Comment upon the Place; and a Prophecy (as one ingeniously speaks) of their Highpriest, who spoke not this of himself, but as being Highpriest that Year; foretelling the Fall of that Eminent Star from Heaven, to a State of Worldly Dominion, according to the manner of the Kingdoms of the Earth. So that in a few years after the Rise of the Papal Antichrist in the West; there arose in the East a new sort of an Antichristian Dominion, to be a Scourge to it, and in opposition unto its Idolatrous Practices; the Chief of which called themselves Chalifs, or Vicars of Mahomet, (for so the word signifies) as the Popes have called themselves the Chalifs, or Vicars of Christ.  
2 And he opened the bottomless Pit [i. e. Exercised this Authority, and entered upon the Administration of his Kingdom;] and there arose a smoke ² out of the Pit, as the smoke of a great Furnace [i. e. many gross and Antichristian Errors;] and the Sun, and the Air were darkened by reason of the Smoke of the Pit, [i. e. The Gospel, the Light of the World, was obscured by these errors.]  
² As a great Smoke hinders the Sight, so do Errors the Understanding. He keeps to the Allegory; for Smoke takes from us the sight of the Stars; saith Grotius on the Place. And the 
* Bochart. Hieroz. lib. 4.4. Ludolph. Commentar. in Aethiopic. Histor. pag. 173.  Locusts are wont to come in so great Numbers, that the Air hath been darkened, and the Sun, as it were, eclipsed by them, Joel. 2.10.  
3 And there came ³ out of the Smoke [contrary to the expectation of him that opened it;] Locusts ⁴ upon the Earth [i. e. the grievous Plague of ⁵ Mahometism, with the Numerous and Destroying Armies of the ⁵ Saracens Exod. 10. 3-15. Joel Chapters 1.2.] and unto them was given power, as the Scorpions of the 
* Bochart. Hieroz. lib. 4.4. Ludolph. Commentar. in Aethiopic. Histor. pag. 173.  Earth have power [as to the manner of the Mischief they were to do, Verse 5.10.]  
³ Locusts do increase most in very dry Seasons, and come in bliting burning Easterly Winds; which are usually accompanied with a smoky Vapour: whence probably is that Expression, Hosea 13.3. according to the LXX,- and like a Smoke, or Vapour from Locusts. Although Bochartus is of Opinion, that here is an Allusion to the Custom amongst the Ancient Arabs or Saracens, of hunting Locusts by 
(a) Bochart. Hieroz. Part. 2. pag. 472, 484, 495.  smoke.  
⁴ Great Armies of Enemies are resembled to 
(b) See Dr. Pocock on Joel.  Locusts in Scripture;  
(1.) By Reason of their Number, Judg. 6, 5.7, 12. Psalm 105.34. Joel 1.6. The Multitudes of Locusts, which infested the Eastern, and sometimes the European parts, being almost 
(c) Bochart. Hieroz. pag. 443, 445. Ludolph. Aethiopic. Histor. pag. 173, 174.  incredible. And it is not altogether improper to remark here, that vast Numbers of Locusts have been frequently seen to appear, before the Approach of great Armies; which is frequently noted by Abul Pharajai, and by Du Fresne in his Notes at the end of 
(d) Pag. 530.  Cinnamus.  
(2.) Because of the great, and unavoidable Mischief they do in the Fields, in Houses, and to Men themselves, whom they set upon, and are thought sometimes to have killed 
(e) Bochart. Hieroz. pag. 462, 477, 478 Ludolph. pag. 174.  them. Book of Wisdom 16.9.  
(3.) From the exact Military 
(f) Bochart. pag. 477.  Discipline and Order they observe in flying; and the strength which is in their Ranks and Divisions when they fly, or go, Joel 2.7, 8.  
(4) From their climbing of Walls, and getting into Houses and Windows; like Men of War, in time of Siege, and Sacking of Towns, Joel 2.7, 9 Exod. 10.6. and from their not 
(g) Bochart. pag. 478  being subject to hurt, from Weapons, which they avoid by their Swiftness, and by the Subtlety and Tenuity of their Bodies, Joel 2.8.  
* Terrestrial Scorpions are (as Naturalists observe) of all the most 
(a) Boch. Hieroz. pag. 934.  hurtful.  
(5) (5) The Saracens seem to be understood by Locusts, because,  
(1.) They came from the East, as the Locusts did, Exod. 10.13. Whence they were called 
(b) Pocock. Not. ad Specim. Histor. Arab. sub init.  Saracens, which signifies the Inhabitants of the Eastern parts of the World.  
(2.) Because of their vast Numbers, and their wand'ring State and Condition, they being of the Race of the Ancient 
(c) Ammian. Marcel. 14.4.  Scenitae, who lived in Tents, roaming from place to place; with which agrees the Description of the Locusts, given by the Prophet Nahum 3.15, 16. as the place is interpreted by 
(d) Pag. 458.  Bochartus.  
(3.) Because the Arabians, or Children of the East, are expressly likened to Locusts or Grasshoppers, Judges 6. 3-5.  
(4.) By Reason of the suddenness of their Invasions, and the Prodigious Swiftness of their Conquests, and the great havoc and Ravage made by them; all which Circumstances are Notorious in the Plague of Locusts, who fall in prodigious Numbers in one Night, and sometimes almost in a moment, destroying all before them.  
And (last,) because these Locusts are said to come out of the thick smoke of the bottomless Pit; i. e. out of gross Errors, and filthy Practices; which is the plain Original of Mahometism; which began in a very corrupt and dark Age, when the Christians were divided into many Sects and Schisms, and vented very gross Errors; such were those of the Arrians, Jacobites, Melchites, Eutychians, Monothelites and Nestorians; from whom proceeded many of the Opinions of Mahomet; who was 
(a) Sylburg. Saracenica, pag. 3, 5, 59  assisted in the Contrivance of his Religion by Sergius, a banished Nestorian, by an Arrian Monk, and other Heretics; with whom the Church was then infested, as it was also by Contests about the Supremacy; and with gross Antichristian Errors; which are the Chief Things intended in this Prophecy: Of all which 
(b) Histor. Oriental. lib. 2.2.  Hottinger has treated fully. But that we may the better understand the true Meaning of this Vision; I●●●ll endeavour to give a brief Account of the Rise of Mahometism, and of the progress of the Saracenick Empire, from Authentic Historians, chief from Elmacinus, and Abul Pharajai, Two Arabic Writers; which will be of great use in the following Annotations.  
The Saracens are properly those Arabs which lived about Meccha and Medina, and the places adjoining; who, under their Prophet Mahomet, began to be Famous, about A.D. 622. when he fled from Meccha, he place of his Nativity, for fear of the Tribe of the Coraisites, or Koreisheites, the Inhabitants of Meccha; who threatened him for endeavouring to usurp over them, and for introducing a New Doctrine amongst them: for although many of them had been converted to the Christian Religion, in and before the Reign of 
(c) Socrat. 4.36. Sozom. 6.38.  Valens; yet the Arabs were by this time mostly 
(d) Abulpharajai, pag. 101.  Idolaters, worshipping the Stars, whose Motions and Influences they understood, which was all 
(d) Abulpharajai, pag. 101.  the Skill and Knowledge they had in their State of Ignorance; as the Mussulmen call the Times before their Conversion to Mahometism. They are mentioned by 
(e) Hist. Nat. 6.28.  Pliny (and by none before him, as far as I can find) under the Name of Saracens; and are placed by him, and Ptolemy, in Arabia Felix; and that rightly; for Meccha 
(a) Gabriel Sionita, de Morib. & urbib. Orient. Thevenot's Travels. Dr. Hyde's Itinera Mundi. pag. 87.  is not a City of Arabia Deserta, as is commonly thought; but is situated over against the middle of the Red Sea, about a Days Journey from it, betwixt Jaman and Higjaz, in Arabia Felix; about seven and Thirty Days Journey from Grand Cairo, and about Ten Days Journey or Two hundred and seventy Miles from Medina; the place of this false Prophet's Retreat; where he lived about Eight Years, and made the greatest part of his Alcoran. During this th●●● he had many Battles with his Neighbours, especially the K●rcishites, the Chief Tribe of those Parts; and propagated his Doctrine, and Dominion, in many parts of Arabia; but not much farther. After his Death (which was A. D. 631. as Abul Pharajai affirms, or according to Elmacinus, A. D. 632.) his Successors made swift and prodigious Conquests; overrunning Persia, Syria, Egypt, and Palestine in a very few Years; insomuch that about the 
(b) Roderici Ximenes, Archiepisc. Toletan. Histor. Arab. cap. 12. Mr. Mede on the place. Abul-Phar. Pag. 129. Camerarit Narrat. Turcic. ex Sausovin. pag. 77.  Year 729. in Fourscore, or an Hundred Years at furthest, they had subdued most of the Kingdoms and Provinces of the Known World; extending their Arms into India, beyond the Bounds of the Roman Empire. About 643. 
(c) Abulpharajai, pag. 115, 116.  they invaded afric; and from thence fell into 
(d) Elmacinus, lib. 1.13. pag. 85. Roderic. Tolet. cap. 9 Petau. ad An. 712.  Spain, about A. D, 711. which in Two Years space they wholly conquered. About A. D. 
(e) Theophan. Paulus Diacon. Sigon. de Rogno Italiae, pag. 60.  716. (as Abulpharajai and Elmacinus both agree) they besieged Constantinople with a vast Army; and Ravaged and overrun Languedoc, Provence, and several parts of France, from A. D. 
(f) Mezeray's History of France. Petau. Ration. Temp. Sigon. de Regno Ital. pag. 66.  721. to A. D. 738. when they were totally vanquished and beaten out of those parts by Charles Martel. About A. D. 
(a) Petau. Rati●nar.  828. they took Sicily, and from thence infested Italy; pillaging Rome 
(b) Anasias. vit. Gregor. 4th.  the Year following; and A.D. 846. they came from afric (as the Locusts 
(c) Plin. Nat. Hist. 11.29.  are wont to do) into Italy, and again fell upon 
(d) Anasias. in Leon. 4to. Sigon. de Regno Ital. pag. 120.  Rome, burning the Famous Churches of Peter and Paul, and carrying away many of their Ornaments with them into Campania; where they pillaged several Monasteries: but whilst they were returning with their Spoils into afric, they were dispersed by a mighty Tempest, and the greatest part of them were cast away. They afterwards harrassed Italy for several Years, until they were subdued, and beaten out of it, first, by Otho, about 980. who was called, the Death of the Saracens; and then by the Emperor Henry the Second, and the Normans, betwixt the Years 
(e) Petau. Rationar. pars 1. lib. 8.  1014, and 1022. not long after which time, viz. A. D. 
(f) Elmacinus, pag. 336. 337. Abul-Phar. 226, 227.  1055. their was an End put to their Empire, by Tangrolipix, or Tugrol-Beg: who fixed his Seat at Bagdad, the Imperial City of the Saracens, whereby that Empire devolved upon the Turks; he being installed Sultan there, A. D. 1057. by the Saracenick Chalif; Two Hundred Ninety Three years after its being built for their Imperial Seat, by Al-Mansur, A. D. 762. as both 
(g) Abul. pag. ●43. Elmac. pag. 122.  Abulpharajai and Elmacinus agree.  
4 And it was [said or] commanded * them [by God, who raised them up, and sealed the True Christians, whilst Antichristianity only was exposed to hurt;] that they should not hurt [by perverting them from their Religion;] the Grass [or Herb] of the Earth, neither any green thing, neither any Tree [i. e. no Christians who had any Spiritual Life in them, and shown it by its Fruits and Effects, Psalms 1, 5.52, 8. Matth. 3.8, 10. Rev. 7, 1.8, 7.] but only those men, which have ⁶ not the Seal of God in their Foreheads [i. e. the Apostasy; for a pure, Apostolical Church was to be preserved in secret, Chap. 7.]  
* And to this End were they raised by Providence; which miraculously preserved them from being destroyed by the Romans, as Dr. 
(a) History, part 3. pag. 283.  Howel hath judiciously observed.  
⁶ God was pleased to preserve a pure Church in secret, during the great Inundation of these Barbarous People; as appears from the Catalogues of Witnesses to the Truth, in this Age; although the whole Apostate Church, both of the Eastern and Western parts, severely felt the Scourge of this Plague; which fell mostly upon them (that their Fault might be known by the very providential timing of their punishment) during some Remarkable Instances, and Workings of the Apostasy. When the Saracens first appeared A. D. 622. the World was much given to Image-Worship; Heraclius 
(b) Tyrius de Bello sacro, lib. 23.30.  the Emperor, having newly then recovered the Cross from the Persians, and restored it to the Temple of the Sepulchre, from which it had been taken; and upon that instituted, or at least celebrated the Feast of the Exaltation of the Cross. When they invaded Sardinia, about 720. Luitprandus, King of the Lombard's, bought the Relics of St. Austin at a great price, of them; and went out to meet them in a solemn Procession, and being struck with the Wonder of the Greatness of the Miracles which had been done by them, worshipped them (says 
(c) Sigon. de Regno Ital. pag. 61.  Sigonius) with Divine Honour. And it is very remarkable, that the great Quarrels betwixt Leo the Emperor, and the Popes, Gregory the Second, and the Third, about Images; were, upon the Saracens objecting Image-Worship, as Idolatry to the Emperor; and that the greatest and fiercest assaults of the Saracens upon the Empire, were during the Time that Contest was hottest; to wit, from the year 
(a) Spanhem. Histor. Imagine.  713. when the Controversy with the Monothelites ceased, and the only one which then exercised the World, was that about Images: about which time they conquered Spain, and besieged Constantinople; and fell into Italy not long after the Worship of Images was established by a Law, in the Second Council of Nice, A. D. 787.  
5 And to them it was given, that they should not ⁷ kill them [or utterly destroy even the Apostate Antichristian Roman Empire;] but that they should be ⁸ Tormented five Months [of yeats;] and their Torment was as the Torment of a Scorpion when he striketh a man [i. e. very ⁹ vexatious, and painful, Prov. 23.32. Ezek. 2.6.]  
⁷ To kill a Body Politic, is, (as 
(b) De Jur. Bell. & Pac. lib. 2. cap. 9  Grotius has observed) to make it cease to be, either by utterly destroying the people of it, or by subjecting it to a New Authority, whereby it ceases to be what it was before: Neither of which were the Saracens able to do in the Eastern or Western Roman Empire; for although they often besieged Constantinople, yet they could never take it; and they tormented Rome and Italy, by frequent and sudden Incursions, but had never possession of the former, nor any long quiet settlement in any part of the latter; But (as 
(c) Histor. Insabr. pag. 115.  Putean remarks) Their Incursions into Italy, were like a sudden Tempestuous Wind, which vanishes after it has done its Mischief. So that, as to the Chief and Capital parts of the Roman Empire, they never had power to kill them, or reduce them under their Authority, and could not fix the Seat of their Empire, in any of its Imperial Cities; as the Turks afterwards did theirs at Constantinople; which is expressly called, slaying or killing the Third part of Men, Vers. 15. but seated themselves first at Damascus in Syria, afterwards at Bagdad.  
⁸ Here is a manifest Allusion to the time that Locusts are wont to live; which 
(a) Bocharti Hieroz. pag. 495.  Naturalists observe to be Five Months; which we are to understand according to the Prophetical way of reckoning (of which there hath been mention already made on Chap. 2.10.) of Months of Years.  
Now if we consider the whole length of the Duration of the Saracenick Empire, we shall find it to be precisely 435. Years; reckoning from A. D. 622. the Aera of Mahometism, unto A. D. 1057. when the Turkish Empire succeeded; as 
(b) Lib. 3.7. pag. 336, 337.  Elmacinus, and Dr. Pocock, in the Margin of Abulpharajai, has particularly noted. Which Line of Time consists of a Ternary of Five Months of Years; each of them amounting to an Hundred and Forty Five Years, reckoning 
(c) See the Notes on Chap. 11.2.  Twenty Nine Years of Days to each Month; of which, Two Five Months being allotted to their tormenting, and hurting of Men, the first in this Verse, and the second in the tenth; the remaining five months must be understood to belong to their declining and decaying condition; when they could not torment others. And with this, there is a wonderful Agreement in History; which dates the Decay and Division of this Empire, from about 290, or 300 years after its Rise. For Elmacinus divides his History into Three Books, as we do the Duration of their Empire into a Ternary of five months; treating in the first Book of the Original, and Increase of their Empire; which he extends from A.D. 622. to about A.D. 746: in the second Book, of the Declension of it; and in the third of its Distraction and Dissipation; placing the fatal 
(a) Elmacin. pag. 255. Abul-Phar. pag. 175.  Division of it about A. D. 936. not much above twice five months after its first appearance; when he confesses, that the Power of the Chalif was diminished, and the Kingdom weakened; his Revenues taken away, and nothing but a Name left him; the Turks prevailing daily at Bagdad, from A. D. 863. and deposing the Califs very frequently.  
And with 〈◊〉 Account, agrees the Observation of 
(b) Histor. pag. 409. edit. Parisiens. Leunclav: Histor. Musulman. pag. 67.  Cedrenus; who relating the Prediction of a Famous Alexandrian Astronomer, who foretold, that the prosperous Power, and flourishing Dominion of the Saracens, should be but for Three Hundred and Nine Years; judges him to have erred indeed, but not very much, in his Calculation. And therefore I cannot but upon this occasion recommend the Study of Scriptural, especially Prophetical Chronology, to all Learned Men; no ways doubting, but that they will find, that the greatest Difficulties may be cleared up by it.  
⁹ Bochartus 
(c) Hieroz. pag. 639, 640, 642.  notes, That the Torment of Scorpions is very grievous, and of all other the most vexatious; whence troublesome Persons are likened unto them, Ezek. 2.6. Ecclus. 25, 15.26, 7. and observes, that they also, as well as the Locusts, hurt only for five months. Now that the Torment of the Saracens, was not only of the like duration, but of the like Nature, History sufficiently testifies, especially as to what concerns the Two Imperial Seats, Rome, and Constantinople; which, as the next Verse clearly sets forth, (with which History accords) were frequently tormented with fresh Alarms of their Incursions and Invasions.  
6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them [i. e. they shall be tormented with continual Invasions, so that they shall desire Conquest and Death, rather than such a mischievous and unsettled condition, Joel 2.6. Jerem. 8.3]  
7 And the Shapes of the Locusts were like unto 10 Horses prepared to beriel [i. e. they were stout and swift, Joel 2.4. Job 33. 23-25.] and on their Heads, were, as it were, 11 Crowns of Gold [signifying their Victories and Success, and the many Kingdoms should submit unto them;] and their Faces were as the 12 Faces of men [i. e. they had seemingly rational and plausible pretences, Rev. 4.7 D●n. 7.4.]  
8 And they had Hair as the 12 Hair of Women [i. e their Pretences were insinuating, enticing and deceitful, Canticl 4, 1.6, 5.] and their Teeth was as the Teeth of Lions [i. e. cruel and devouring, not white and clean, Canticl. 4, 2.6, 6. Joel 1.6.]  
10 
(a) Hieroz. pag. 474.  Bochartus observes, that Locusts represent Horses, not only in their Swiftness, (which is here chief pointed at, the Conquests of the Saracens being carried on with prodigious and almost incredible speed,) but also in the shape of their Heads; the Figure of which may be seen in 
(b) Pag. 177.  Ludolphus' Notes on his  History.  
11 As their rapid success is described before, so have we here represented the great Number of Kingdoms which they overrun; for (as Mr. Mede has truly noted) no Nation ever had so large an Extent of Dominion, or ever subdued so many Kingdoms in so short a space.  
12 12 
(c) Hieroz. pag. 456.  Bochartus notes, That there are some hairy and rough Locusts; and Mr. Mede observes, that the ancient Arabians, or Saracens, were Famous for 
(d) Plin. 6.28. Ammian. Marcel. pag. 654. Hieronym. in vit. Malchi.  wearing long Hair, and having their heads attired like women. But these Words (as appears from the Texts I have quoted) evidently refer to the Perfidiousness and Subtlity of the Saracens, for which they are notoriously infamous in all 
(a) Ammian. Marcel. pag. 13. Excerpta è Legat. pag. 149. ed. Paris. Theoph. Simocat. Hist. 3. 17.  History; and to the specious pretences by which they advanced their Religion, and the sagacity and strength of Reason, for which they are 
(b) Sylburgii Saracenic. pag. 69.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  peculiarly noted to have valued themselves; they becoming also such great Proficients in the Peripatetic Philosophy, and the Art of disputing; that Charlemagne brought in Aristotle's Philosophy into the West, and set up the Schools, that the Christians might be the better furnished to oppose the Jews and Mahometans. For the Religion of Mahomet was with great cunning adapted to the Looseness and Debauchery of that Age; and being made up of a Medley of Judaisme, and of the Opinions of the Heretics of those Times, it was peculiarly fitted to prevail upon both of them. Furthermore, Mahomet is noted to have come of a Noble 
(c) Hottingeri Hist. Orient. pag. 205, 206.  Tribe, and to have got great Riches, although his Parents were very poor; and by Conversation with people of all Persuasions, to have gained an insight into the several Religions which were then professed; which being joined 
(d) Elmacinus, pag. 11, 13. Hottinger: pag. 356-361. Sylburg. Saracenic. pag. 36.  with a good Natural Wit, a sweet Voice, and a courteous Disposition to Men of all Conditions, especially to the Christians, whom he pretended mightily to favour, and forbade to be forced from their Religion (as appears from other Testimonies, as well as from his Last Will and Testament, which some Learned men do now judge to be Genuine,) were very plausible ways of gaining upon men. But above all, the great Zeal which he shown against 
(a) Elmacinus, pag. 3.  Images, and Idolatry, together with the 
(b) See his Life, at the End of the Alcoran in English. And Dr. Moor's Mystery of Godliness, B. 5. 9, 10.  seeming holiness of his Life, his solitary Retiredness into a Cave, for a considerable time, and the strange Feats he did by the power of Sorcery, were the most plausible, and most prevailing Insinuations he made use of; and which were permitted to prevail, by the just Judgement of God, as a punishment upon the Christians for their great Superstition and Idolatry; and that the Belief of the Unity of the Godhead, and of his Abhorrence of Images; might be kept up in the parts of the Christian World, where the Apostasy had so mightily increased.  
9 And they had Breastplates, as it were Breastplates of Iron [i. e. they were well armed, Joel 2.8.] and the sound of their 13 Wings, was as the sound of Chariots of many Horses running to Battle [denoting their Swiftness, Noise, and Terror, Joel 2.5. Job. 39.20.]  
13 
(c) Hieroz. pag. 475. 478  Bochartus also notes, that the Locusts make a terrible Noise with their Wings; and that (as was before observed) they are not easily wounded.  
10 And they had Tails like unto Scorpions, and there were 14 Stings in their Tails [i. e. they pretended to Prophecy, and infected, and deceived Men by it, Isa. 9.15.] and their power was to hurt men five months [of years, i. e. 145. years.]  
14 The Sting and Poison of Scorpions is in their Tails; as 
(d) Hieroz. pag. 636, 637.  Bochartus has observed; and hereby is signified, the poison of their false Religion, grounded upon pretence to prophecy, and converse with the Angel Gabriel; the Prophet that teacheth Lies being expressly likened to the Tail, Isa. 9.15.  
11 And they had a King 15 over them [Eph. 2.2.] which is the Angel of the bottomless 16 Pit [i. e. a Satanical Instrument acted by an Evil Spirit, who came out of it with the Smoke, and Locusts, Verse 2, 3.] whose Name in the Hebrew 17 Tongue is Abaddon, but in the Greek Tongue hath his Name Apollyon [i. e. the Destroyer ● viz. Mahomet, whose Religion and Empire is seated in the Chief City of the Jews, Jerusalem; and of the Greeks, Constantinople: the Destroyer of the Lives and Religion of both.]  
15 Hereby is intimated, that these were Mystical Locusts, not Natural o●●●, which have no King over them, Prov. 3●. 27.  
16 Mahomet's Hellish Doctrine is hereby described; who also was suspected of Sorcery, and therefore strives to clear himself of it in his Alcoran; and seems to have been possessed by an Evil Spirit; of which his extraordinary Epileptic Fits are thought to be no mean Argument. See Mr. 
* B. 1. Disc. 6.  Mede, and Dr. Hammond on Matth. 17.15.  
17 This is in allusion to the Inscription upon our Saviour's Cross, Matth. 27.37. This is Jesus the King of the Jews: which was written (Luke 23.38.) in Letters of Greek, and Latin, and Hebrew: to show, that Christ, our Saviour's Kingdom, was to be dispersed and established through the whole World: in correspondence whereunto, Mahomet's Superscription is, The Destroyer, as Christ's was, Jesus, The Saviour; and his Name is written in the Hebrew, and Greek; but not the Latin Tongue: to show, that he should prevail over Jerusalem, the Chief City of the Jews, and over Constantinople, the Chief City of the Greek Empire; but not over Rome, the Chief City of the Latin, or Western Roman Empire.  
12 One Woe [or the first of the Three Woes. viz. the Saracenick denounced Chap 8.13.] is passed [in Vision,] and behold there c●●e Two Woes more hereafter.  
13 And the sixth Angel sounded [an Alarm to a new Woe,] and I heard a 18 Voice from the Four Horns of the Golden Altar [of Incense,] which is before God, [Chap 8.3, 4.]  
18 The Voice which commands the letting lose of the four Angels, which were to execute the second Woe, comes from t●● Man of Incense; which had Four Horns (as we read, H●●●d. 27, 2.30, 2. Ezek. 43.15.) denoting 
(a) See the Commentators on the place; and Spencer de Hebraeor. legib. pag. 562-569.  the Sufficiency and Excellency of Christ's Intercession, and his power and Authority, (of which Horns are an Emblem) over his Church, in the Four Quarters of the World. So that hereby is signified the Voice, or Prayers of the Saints of God, or the pure Church, gathered from the Four Corners of the Earth, who now prayed in secret, in a sealed, or retired Condition, (as we have shown on the Eighth Chapter, Verse 3, 4.) that God would punish the Idolatry (Verse 20, 21.) which now Reigned upon the whole Earth, and was newly established at the Council of Nice. And the Voice proceeded from the Four Horns of the Golden Altar, to show, that they were pure from Idolatry, and that Holiness to the Lord was graven upon the Horns of their Altar; as the sin of Idolatry was upon the Horns of the Jewish Altars, Jerem. 17.1.  
14 Saying to the sixth Angel, which had the Trumpet, lose [from their Restraint,] the 19 Four [Evil] Angels [i. e. the Turkish Potentacy;] which are bound 20 in the great River 21 Euphrates; [i. e. hindered by Divine Restraint, and the Providential course of things, from making any considerable Progress in the parts of the Roman Empire beyond that River.]  
19 The Bad, as well as Good Spirits, which God makes use of, are called in Scripture, Angels; which in this Book are put to denote the Men, and Instruments used by and under them in their executing the Commands of God. And because there is great Reason to believe, (as I shall show hereafter) that the Turkish Potentacy is meant in this place, which immediately followed the Saracenical; I shall therefore endeavour to give you a brief Account of its Original and Progress:  
The Turks (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 
(a) Lib. 4. pag. 232. Mela 1. ult. Plin. 6, 7.  Herodotus, and Turcae by Mela, and Pliny) are by all Accounts a Northern People; called therefore, The King of the North, Dan. 11.40. as the Saracens are, The King of the South; because they lie Southward of Palestine. They were Originally Natives of Tartary, which is called Turchestân, by the Eastern Writers; and is a Country of a vast Extent, reaching from the River Volga to the extreme East; consisting of Two sorts of Tartars, the Eastern, or Mogul Tartars, lying above China, beyond the Mountain Imaus, or Emodus; and the Western Tartars on this side Imaus; whose Language is different from the former: and from these latter came the Turks, as appears from their Language, the Ground of which is Tartar; and those Tartars also, which inhabit the lesser Tartary; upon the Black or Euxin Sea, called, the Crim Tartary, or Tartary Precopensis; from a great Dike, near which its Chief City stands; Crim signifying a great Bank with a Ditch, in the Tartar Language; as Precop does in the Polish: who were originally of the same Race with the Turks, although they are now a mixed people; because their Prince is by Compact, to succeed the Grand Signior, upon defect of Heir Male; which the Turks would not have consented to, if they had not been of the same Line.  
Now the Turks made their Excursions from all parts at first; some of them from beyond (a) Tanais, (where those Turks seem to have lived, who sent an Embassy to Justin Junior, and were employed by Heraclius against the Persians, when he sailed through the Euxin Sea) into Georgia, and by degrees into Armenia: but the greatest and most Famous Body of them, came from Mawaralnàhra, or the Regions beyond the River Oxus; and from that part of it above the Caspian Sea, which is particularly denominated from them, Turchestân; the Chief Seat whereof is Samarchand; from whence they were called into Persia, and not from Armenia, as Abulpharajai, and Elmacinus both testify; who make frequent mention of them, and their Kings, long before their settling in Persia. They at first fell into Chorasân, (a Country lying betwixt Persia and India) and ravaged some parts of 
(b) Petau. Rationar. Tempor. 9, 7.  Persia, about A. D. 625. and afterwards 
(c) Abul-Phar. pag. 115, 116.  assisted the Persians against the Saracens, about A. D. 643. About 
(d) Sabellic. Ennead. 9 lib. 2.  A. D. 800. they made great Incursions through the Portae Caspiae; which is a narrow Passage near Derbent, (which signifies in the Persian Language a straight betwixt Mountains) called by the Turks, Demir Capi, or the Iron Gate, near the Caspian Sea, betwixt Armenia and Persia; and is part of that vast Ridge of Hills (at least 1500 Miles long) which runneth from West to East, from Armenia to India; where the Branches of it run several ways, one great one of them separating the hithermost Tartary, from that above China, or the Mogul Tartary; and is called Imaus: these Hills receiving different Names, in the different Counteys through which they run; sometimes being called Mount 
(b) Nicephor. Bryenn. pag. 21. Du Cange in Not. ad Calcem Cinnami, pag. 299. Excerpt. e Legat. pag. 106. ed. Paris. Leunclav. Histor. Mussulm. pag. 22, 23. Elmacin. pag. 332. Abul-Phar. pag. 222. Abulpheda per Gravium. Knoll's History of the Turks.  Taurus, sometimes Mount Caucasus, and near Tartary, Imaus. Through this Natural Barrier of Nations, there is a Narrow Passage; which the Turks passed, and possessed themselves of the Northern part of Armenia, called, perhaps, from them, Turcomania: From whence, and about the same time, some of them went, and settled in Caramania, in Asia Minor, anciently called Cilicia: whilst others of them, who were Stipendiaries to the Saracenick Chaliphs', prevailed mightily at Bagdâd, betwixt the Year 863. and 900. insomuch, that although they had been often slain in great Numbers, and were driven out of Chorasana; they yet Rallied their Forces, under Tugrol, or Togrul-Beg, 
(a) Du Cange ad calcem Cinnami, pag. 300.  (called Tangrolipix, and by several other Names by the Greeks,) who came from the Countries beyond the River Gihen, or Jihun, (which is the same with Oxus) as 
(b) Pag. 222. Du Cange. ibid.  Abulpharajai distinctly affims; and passed that River, and not Araxes, which divides Armenia from Media; except those Two Rivers are confounded by the Greeks, as Du Cange thinks. This great Captain, together with the rest of his Brethren, of the Family of the 
(c) Elmacin. lib. 3.7. pag. 331. Abul-Phar. 226, 227. Leunclav. Histor. Musul. pag 69— Niceph. Bryen. pag. 21. & Du Cange ubi supra.  Seljukidae, who began to be Famous about A. D. 1038. being called into the Assistance of the Persians; at last conquered them; taking Ispahan about A. D. 1050. and having embraced Mahometism, the Religion of that Country; they proceeded so far, as to conquer Bagdad, A. D. 1055. and to put an end to the Empire of the Saracens in those parts.  
Betwixt the years 
(d) Du Cange ad Calcem Cianam. pag. 316. Histor. Byzant. illustrat. pag. 354-358.  1070, and 1080. they made great progress in Asia Minor; some of the Family of the Seljukidae, who came thither from Persia, fixing their Imperial Seat at Iconium; who are from thence called the Sultan's of Iconium, and are distinguished from the other Turkish Sultan's, who Reigned in Asia the Great; whose chief Seats were in Persia, (where Tangrolipix 
* Elmac. pag. 342.  died, A. D. 1063.) and at Bagdad. But the 
(a) Tyrius de Bello sacro, lib. 5. & 6. Abul-phar. pag. 242.  Christians in the Holy War, about A. D. 1097. having broken their power in those parts; and what through the Divisions which arose amongst the Sons of Cutlumuses 
(b) Abul-phar. pag. 245, 290, 312.  (the Cousin German of Tangrolipix, and the first who made considerable Inroads into Asia Minor) about A.D. 1108; We hear little considerable of the Actions of these Sultan's, until their Credit and Power came to be advanced by Sultan Aladdin Caicobad, who was made Sultan A. D. 1219. and died about A. D. 1236. In the mean time, the Eastern Turkish Empire mightily increased, especially under the Arms of Saladin 
(c) Abul-phar. pag. 264-276. Fuller 's Holy War, lib. 2. Chap. 35- & 4.19.  (Salaho Ddin) who took Egypt from the Saracenick Chalifs, about A. D. 1169. where the Turkish, and Circassian Mamlucs (i. e. Slaves, or Servants) afterwards bore sway for about 275 years, as Dr. Pocock informs us in his Supplement to Abulpharajai. But on a sudden, A. D. 
(d) Abul-phar. p. 280-368.  1202. there arose a New Empire in the World; the Mogul-Tartars (or Tatars, called so from a 
(e) Bizar. de reb. Perfic.  River in that Country, of that Name) falling in upon the Eastern Empire of the Turks, and making Incursions as far as Asia Minor (which the Arabians call Rumaea;) and at last taking Bagdad, A. D. 1258. whereby the Dynasty of the Arabian Mussulmen, was transferred unto the Kings of the Mogul-Tartars, according to Abulpharajai; which Empire nevertheless lasted not long in those parts; for it was broken by mutual Discords, about A. D. 1335. where Dr. 
(a) Supplem. ad Abul-phar. pag. 1-6.  Pocock places the end of that Dynasty; nothing considerable being performed by them, until the Time of Tamerlan (Timur Lenc) who died A. D. 1404. Since which time they have contained themselves within their own Eastern bounds; and have not carried their Arms into the Western parts. This great and terrible Invasion gave occasion to the Rise of the 
(b) Annal. Turcici. Pandect. Turcic. & Histor. Musulman. per Leunclav. Pocock Supplem. ad Abul-phar. pag. 41-53.  Ottoman Turks; who being beaten out of Asia, by the Mogul-Tartars; and hearing of the Fame of the Sultan's of Iconium; began their March from the Province of Mahan, in the Dominions of the Persians, towards Asia Minor, A. D. 1214. under the Conduct of Solyman-Shahum; to one of whose Sons, (he himself being drowned at the passing of Euphrates) Aladin, Sultan of Iconium assigned a Portion of Land, near the Mountains of Armenia: From which small beginnings they raised themselves by their Valour, and the Favour of Aladin, to such a height, that A. D. 1299. 
(c) Dr. Pocock Supplem. pag. 42.  Othman (commonly called Ottoman) Solyman's Grandchild, took the Name of Sultan, and so enlarged their Dominions, that his Son (he himself dying A. D. 1325.) took Prussia (formerly Prusa, a City of Bythinia,) either that Year, or very soon after, and made it the First Seat (as Hadrianople was afterwards, and Constantinople is now) of the mighty Ottoman Empire; which 
(d) Leunclav. Histor. pag. 78, 85, 93.  succeeded the Aladinian Sultany, after it had been established in Asia Minor, about Ninety Years. Since which time their History is so well known, that I shall not further insist upon it; having brought it down to the Times here mentioned; viz. their most Famous passing the River Euphrates; and that at a time (as 
(a) Narrat: Turcic. pag. 41.  Camerarius has very well noted) when Ecclesiastical Authority had advanced itself above the Civil, and Divisions and Superstition had much increased amongst Christians. Now the Cause why this great Empire should be Characterised by Four Angels, bound in the River Euphrates, and afterwards loosed; is a thing worthy our disquisition; and it may, perhaps, be for these Reasons:  
(1.) Because that the Kingdom of the Turks was divided into Four Proefectures, or Principalities, whilst they were bound in the River Euphrates; that is, had made no Incursions into those Western parts; which are bounded by that Famous River. For so we are expressly told in the Relation 
(b) Excerpt. e Legat. inter Histor. Byzant. pag. 106-108.  of an Embassy, from the Scythian Turks to Justin Junior, about A. 570. where the Turkish Ambassadors being asked by the Emperor concerning the State of their Kingdom; tell him, that the Chief Power was indeed solely in their King Disabulus; but that their Kingdom was divided into Four (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or Principalities.  
(2.) At their most memorable passing the River Euphrates, they were under the Command of Four 
(c) Pocock. Supplem. pag. 41, 42.  Captains, viz. Solyman 
(d) Leunclav. Hist. pag. 86.  Shahum, and his Three Sons; and upon the death of Solyman, who was drowned in the passing of that River (a circumstance not altogether to be disregarded,) they were again under Four Commanders; viz. Otrogules, and his Three Sons; of whom Ottoman was one; who, upon their being loosed, (by having power from God to pass the River Euphrates,) laid the Foundations of that mighty Empire. All which are no obscure Circumstances, but most notable, and most famous passages of their History; the Number of Four Illustrious Families being so remarkable amongst them, that 
(a) Pandect. Turcic. pag. 411. Paris. edit. ad calcem Chalcondyl  Leunclavius hath a particular Chapter about.  
(3.) They are not only remarkable for 
(b) Leunclav. Hist. 86, 87. pag.  Four Chief successive Families; viz. the Seljukian, Aladinian, Oguzian, and Ottoman: but if Mr. Mede's Observation prove true, they were actually divided into Four Tetrarchies, or Sultanies, whilst they were bound in Euphrates.  
And (lastly;) Because the Spirit of God, in delivering Prophecies, which are on purpose dark and enigmatical, may allude to many passages and circumstances in one, and the same Type, and Figurative Expression; some less known and obvious than others, to excite men's Industry: why may not the Turkish Potentacy be signified by Four, because of the Universality of its Conquests, described Dan. 11. 40-45. (Four, as Dr. Moor observes, standing for a Note of Universality in the Cabbalistick Mysteries) especially in the Grecian Monarchy, which it was more immediately designed to kill, or destroy? For as the Horns of the Altar, from which the Voice comes (Verse. 13.) are Four, to signify the Universal Extent of Christ's Church; so are there here Four Angels loosed; to show, that this Woe was to fall universally upon the Grecian Church and Monarchy, described in Daniel (Chap. 8.8.) by Four Notable Horns, towards the Four Winds of Heaven. For the Turkish Empire (as that Judicious Historian, Mr. 
(c) Turkish History, in the Preface, and pag. 981.  Knolls, has observed) hath brought fatal mutations, not upon Christendom only, but the whole World; having under its Command the chief and most Fruitful parts of Europe, Africa and Asia; and having fixed itself almost altogether, even in the self same Kingdoms, Countries, and Regions, as belonged to the Greek Empire. For although the Third of the Earth, and of Men, be the Symbol of the Grecian Empire; yet in respect of its Universality, it may also be represented by the Number Four.  
20 To bind, is to hinder and restrain; as appears from Rev. 20.2. and that by secret Impulses and Instincts, as the Word is taken, Acts 20.22.  
And from hence we may learn, That the Bounds of Empires, and their progress, are from God; as are also the Providential Seasons, in which he lets lose Barbarous Nations to chastise Christians.  
21 A great River, upon which the Old Babylon, the Type of the Antichristian City, stood; it was the fatal Boundary of the Roman Empire; and was so oftentimes to the Turks; they making but small Advances beyond it, except in Asia Minor, (out of which they were also beaten, first by the Christians, and then by the Tartars) until that famous losing them by God, to punish the Antichristian Babylon, about A. D. 1300. after which time their Success was swift and prodigious.  
15 And the Four Angels were loosed [i. e. permitted to pass that River,] which were prepared [by God, from the first Erection of their Empire] for an 12 Hour, and a 23 Day [i. e. a Year,] and a Month [of Days, which are Years;] and a Year [of Prophetical Days, for Years;] for to slay the 24 third part of Men [i. e. to destroy utterly the Constantinopolitan, or Greek Roman Empire.]  
22 The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated Hour; signifies, Dan. 4, 33.5, 5. Time, or Season; in which sense it is often used by John in his Gospel, and in this Book; particularly John 2, 4.4, 52.5, 25.7, 30. and Rev. 11, 13.17, 12. And thus also it is to be understood in this place; because it is familiarly used in this Sense, by the Writer of this Book; and no where by him in the other, for an Hour; which is but of little use to ascertaining a Line of Time; which is not wont to descend to such minute portions of it. And therefore it is here to be understood (that it may bear a proportion to its Use in other places) concerning A certain portion of Time, not here particularly limited and determined, beyond those particularly specified; q. d. that they were prepared for a certain Time or Season, and also for a Day, a Month, and a Year, over and above that Time. And the Remark concerning the Acceptation of the Word Hour for Time; receives great Light from the Observation of 
(a) De Emendat. Temp. lib. 2. pag. 131.  Scaliger; who notes; that Hours were a Devise of the Greeks; and so consequently were not in use amongst the Jews, during the Times of the Old Testament; from whence the Words and Phrases of this Book are taken.  
23 This Prophetical Time (for which see Chap. 11. num. 12.) makes up 396 years; which is the exact space of Time from the beginning of the Turkish Empire, A. D. 1057. (as we have before shown,) to the taking of Constantinople by the Turks, A. D. 1453. the very year assigned by the latest 
(a) De Emendat. Temp. lib. 2. pag. 131.  and most accurate Chronologers, for the taking of that City, after much doubt concerning it: Which is an Observation that ought to be taken notice of, to Excite Learned Men to the Study of Scripture-Chronology.  
24 We have before shown, on Chap. 8.7. that this is the Mystical Symbol of the Greek, or Constantinopolitan Roman Empire; which was killed or destroyed, at the taking of Constantinople, the Chief Seat of it; when (as Chronologers note) the Eastern Empire of the Christians ceased, and came into the hands of the Turks; which was only tormented by the Saracens, who could never kill it, by taking its Imperial City; when an Empire, in the account of Prophecy, is at an End. See before on Verse 5. 
(b) Ricciol. Chronol. Reform. Tom. 1. pag. 59, 60, 146, 211. Pocock Supplem. ad Abul-phar. pag. 47. Crucii Turcograec. pag. 75. 107. Leunclav. Histor. Musulm. pag. 579. 583.   
16 And the number of the Army 25 of the Horsemen, were two hundred thousand thousand [i. e. a vast number, Psalm 68.17. Dan. 7.10.] and I heard 26 the number of them [as if they had been repeated out of a Musterroll.]  
25 Thus the Army of Gog and Magog is described by Ezek. 38▪ 4, 15. And here is another Character of the Turks, whose chief Strength and Numbers consisted at first in their Cavalry; as that also of the Tartars, from whom they originally came, and of the Persians did; with whom they are confounded, and are called by their Name in History, after they had conquered them. And from some such reason, perhaps, as this, is the Horse's Tail, still carried before their Chief Officers, as an Ensign of Honour and Authority, in Memory, that their Strength consisted chief in Horse; of which they were wont to bring vast Numbers into the Field; as they also did at the taking of 
(a) Laonic. Chalcondyl. pag. 202. ed. Paris.  Constantinople.  
26 When a thing is most certain, and very remarkable; some such vehement Expression is wont to be used in this Prophecy.  
17 And thus [or after this following manner, in which I shall describe them,] I saw the Horses in the Vision, and them that sat on them, having 27 breastplates of fire, and of jacinth, and brimstone; and the Heads of their Horses, were as the Heads of Lions [i. e. fierce and terrible, and making a roaring noise;] and out of their mouths issued 28 fire, and smoke, and brimstone.  
27 That is, Breastplates of Armour, excellently polished, like flaming fire; which will cast the Colours of Jacinth and Brimstone, when the Sun shines on them: For the Turks, and their Horses, were, perhaps, at first, in polished Armour of Iron, which is of a Violet Colour; according to the Custom of the 
(a) Histor. August. in Alex. Sever. pag. 1019. ed. Lugd. Bat. Heliod. Aethiop. lib. 8.  Persians; from whose Country they came, when they passed Euphrates, and amongst whom they had lived for a long time.  
28 This is a plain Description of the discharging of Guns by Men on Horseback; when the Smoke, and Fire of the Gunpowder seems to issue out of their Horses Mouths; and the Smell of Brimstone (of which mixed with Nitre and Charcoal, it is made) is so very prevalent.  
18 By these three 29 was the third part of men killed [i. e. the Constantinopolian Empire was destroyed,] by the fire, and by the smoke, and by the Brimstone, which issued out at their mouths [when the Riders discharged their Guns.]  
29 Here is also another evident Character; for the Holy Ghost represents the Turkish Army, by those Warlike Instruments, which were invented about the time of their being let lose upon the Empire; Guns being found out A. D. 
(b) Ricciol. Chronol. reform. Chronic. pag. 179.  1354. or 1380. at furthest; and brought to perfection, about 1415; by the use of which, the 
(c) Leunclav. Hist. pag. 296. 485.  Turks enlarged their Conquests; and (as all Historians 
(d) Laonic. Chalcondyl. pag. 123, 124, 202, 204, 206. Crus● Turcograec. pag. 9—  relate) took Constantinople; the prodigious Great Cannon and Guns which they used at that Siege, being very Remarkable, and very Fatal.  
19 For their power is in their mouth [Verse 18. i e. in their Arms,] and in their Tails [i. e. in false pretences to Prophecy, Verse 10.] for their Tails were like unto Serpents [i.e. they were crafty and Venomous,] and had heads [with mouths speaking great things; promoting and spreading their false Doctrines;] and with them [i. e. their ³⁰ headed Tails] they do hurt [to the Souls of Men.]  
30 They had Two Heads like the Serpent Amphis●●na: by which the spreading Venom of their poisonous Religion is described; together with their manner of propagating it; viz. by Fire issuing out of their mouths; that is, by Force of Arms; and by their Tails, or crafty pretences; for they are noted to have at first entered Europe 
(a) Lord Nepeir on the Revel.  humanely, although they proceeded after to oppression: And (lastly▪) for their high and Vainglorious Words and Titles; and the fair pretences they made use of against Idolatry, which was then too visible and predominant in the Church.  
20 And the rest of 31 the men [i. e. [the remaining part of the Empire; viz. the Western;] which were not killed [i.e. utterly destroyed] by these [foregoing] Plagues [inflicted by the Saracens and Turks;] yet repent not [notwithstanding these Judgements, which were designed by God for that End;] of the Work of their Hands [i. e. their Idolatry, 2 Kings 22.17. Jerem. 25.6, 7.] that they should not worship 32 Devils [i. e. Daemons, Leu. 17.7.] and Idols of Gold, and Silver, and Brass, and Stone, and of Wood, which neither can see, nor hear, nor walk [i. e. Images, Psalms 115, 4.135, 15.]  
31 The Third of men (i. e. the Eastern Empire) being killed; the rest of men, must signify, the remaining part; that is, the Western Empire, which was usurped by the Papal Antichrist; whilst the Mahometan Antichrist Tyrannised in the Eastern.  
32 By Daemons are meant Spirits of a middle Nature betwixt God, and Men; that is, Angels, and Souls departed. See Mr. Mede on the place; and his Apostasy of the Latter Times.  
21 Neither repent they of their Murders [i. e. Persecutions,] nor of their ³³ Sorceries [i. e. Wicked Arts, and False Devices to deceive Souls, Nahum 3.4. Isa 47.9, 12.] nor of their Fornication [or Unclean and Idolatrous Doctrines and Practices▪] nor of their Thefts [i. e. cheating of Men by sanctified pretences.]  
33 Such as Exorcisms Relics, Anointings, and her lying Signs and Wonders; together with all her bewitching and intoxicating Doctrines and Practices.    

CHAP. X.  

1 AND I saw ¹ another mighty [or, powerful, Psalm 103.20.] Angel [i. e. ² Christ,] come ³ down from Heaven [i. e. appear upon some extraordinary matter;] clothed with a ⁴ cloud [of Power and Glory, Chap. 1.7.] and a ⁵ Rainbow was upon his He d [to show his mindfulness of his Covenant, notwithstanding the Deluge of Antichristianism and Mahometism;] and his face was as it were the Sun [i e. the manifestations of himself were glorious, Chap. 1.16.] and his Feet [i. e. his actions, and come to Judgement;] as Pillars of Fire [i. e. terrible, Chap. 1.15. Dan. 10.6.]   

Annotations on CHAP. X.  
¹ And therefore a distinct one from the Seven Angels with Trumpets.  
² Christ, the Angel of the Covenant here appears; for to him might, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Attributed Chap. 5.10. and this very Angel, although in a distinct appearance, Chap. 11.3. declares that He will give Power unto His two Witnesses; which Words can agree to none but Christ; as well as the following description, taken from Dan. Chap. 10 and 12. which are to be understood of Him.  
³ A Phrase frequent in Scripture, Signifying God's more than Ordinary notice of the Actions of Men; and that he was about to say, or do some Extraordinary Thing. Gen. 11, 5.18, 20, 21. Exod. 3.7, 8. Psal. 144.5. Isa. 64.1. Maimonid Ductor Dubit. 1.10.  
⁴ A White Bright Cloud, answerable to the White Linen, Dan. 10, 5.12, 6.  
⁵ From hence it is Evident that this Angel was Christ, the Angel of the Covenant Malac. 3.1. Who appears thus Clothed to the Comfort of His Servants, and to show them that he was mindful of His Promise, and that His Kingdom (of which the Rainbow, a sign of mercy, is the Symbol,) should Come; notwithstanding he had Permitted a Deluge of Antichristianism to overflow the Church; and Mahometism to prevail after so Extraordinary a Manner. See Notes on Chap. 4 3.  
2 And he had in his Hand a little ⁶ Book opened [showing that the Effects and Events contained in it, were now ready to be Revealed and fulfilled;] and he set his right Foot ⁷ upon the Sea, and his left Foot upon the Earth [as Lord of both, and to take Possession of them Psal, 2, 8.72, 8. Dan. 12.7.]  
⁶ It was called a Book before, Chap. 5. but is now called a Little Book; to show that many of its Visions were already fulfilled; whereupon it's bulk was contracted into a lesser space. And it was before Sealed; but now is Opened; to show that what was contained in it was at the present, to have some Notable Appearance and Effect.  
⁷ To Place ones Foot upon a Thing, signifies Dominion 
(a) Deut. 11.24. Psalm 60.8. ; or to have in Subjection as it were under ones Feet; whereupon God bids Abraham Gen. 13.17. to walk through the Land, and thereby take Possession of it. Now Christ's Kingdom being according to Prophecy, to be Universal; he here fixes his Feet upon the Whole Terraqueous Globe, showing by Actions as well as by Speech, in the third Verse (according to the Custom of the Eastern People, who in matters of Moment join both) that his Kingdom was not only from Sea to Sea, as the Type of it, David's was, Psal. 72.8; but that all the World, the Sea and all that is in it (upon which account he stands upon, or over the Waters Dan. 12.6, 7.) were his Possession, as well as the uttermost Parts of the Earth Psal. 5.8. So that by this Action is signified that Christ was Lord of all, of Sea and Land, and of all the Creatures in them, which he here again (as it were) takes Possession of; His Kingdom having been interrupted chief by Antichristianism, and by the spreading of Mahometism, which yet was a judgement upon the other. But methinks it is worth considering, (every Action and Word being Weighty in Prophecy) why Christ is more peculiarly represented as upon the Waters of the River Tigris, Dan. 12.6, 7; Whilst only two Angels stood on each side of its banks; and that he here sets his right Foot (the stronger and the more honourable of the two) upon the Sea, but his left upon the Land; which Grotius himself thinks to have some signification; who supposes the right Foot to signify the Greater Part of the People, who are often Represented by Waters, Seas, Rivers, in this Book. We are therefore to understand that by the Sea in Scripture, is meant the Western Parts of the World; because the Mediterranean Sea, was the Western 
(a) Numb. 34.6.  Border of the Land of Canaan: Whereupon our Versions Translate, what is to the Sea, or Seaward in the Original; to the West, and Westward, Gen. 12, 8.28, 14. Exod. 10.19. Ezek. 48.1, 2. and in many other Places. And the Scripture not only calls all the Places to which the Jews were to pass by Sea, Islands, (as I have already noted) and particularly our European Parts, at least those in the Archipelago, the Islands of the Gentiles, Gen. 10.5. but also divides the whole World into East and West, or according to the Phrase of their Language into Land and Sea, meaning by Land all the Continent which lay Eastward of them; and by Sea whatsoever lay to the West, Continent, as well as Sea: Which way of Speech is to this day Observed by the Chinese; who upon that account, call all the World, except Tartary, Si Yam, or the Western Sea; from whence Siam a Country in the Indies, takes its Name, as being Situated towards the Sea, Westerly of China. And therefore by this action of our Saviour (seeing that in all other Places of Scripture the Earth is mentioned before the Sea) may be Intimated that the Gospel which was now almost extinguished in the Eastern parts, by Mahometism; Should appear. First in its Purity and Strength in the Sea, or the Western Parts of the World; signified by the mention of the Sea in the First Place and by Christ's putting his right Foot upon it, the Strongest and the Honourablest of the two: Which came to pass at the Reformation, foretold in this Vision, as shall beshewn hereafter.  
And that there should be in the latter Days (which Doctor Pocock 
(a) On Hosea 3.5. Pag. 618.  extends from Christ's First, to his Second Coming) some Wonderful and Amazing motion of the People of God from the West, is evident from Hosea 11.10. Where the Prophet foretells that the Lord shall roar like a Lion, (an Expreson which very Remarkably Answers to the Roaring and Thundering in this Vision) and that thereupon, or then, the Children shall tremble from the West, or from the 
(b) Dr. P●cock on the Place.  Sea, as the Word in the Hebrew Signfies, that is, from the Western Parts, and from Remote and Distant Countries, and even the uttermost parts of the Earth, which is encompassed with the Sea. Which strange motion, or conversion, is to come to pass near Christ's Second Coming (which Dr. Pocock asserts to be a Received Opinion, as to the Jews) in his Kingdom; which was to have appeared when Christ set his Right Foot upon the Sea; if the Thunders, the Effect of the Lord's Roaring, had not been sealed; that is, if a stop had not been put to the Efficacy of them: for Christ's Kingdom, when it comes in its full force, will prevail, to the placing of the Jews in their Houses, Verse 11. and to the bringing in the fullness, and perfection of the Gentiles.  
3 And cried with a loud Voice [i. e. proclaimed his Right,] as when a Lion ⁸ roareth [i. e. terribly, and with Majesty, Isa. 31.4. Amos 3.8. Joel 3.16. Prov. 20.2.] and when he had cried, seven Thunders ⁹ uttered their Voices [declaring the appearance of his Kingdom.]  
⁸ Christ, called, the Lion of the Tribe of Judah, Rev. 5.5. is here understood; whose Roaring denotes (as Dr. Pocock has shown upon Hos. 11.10.) the Efficacious power of the preaching of the Gospel; resembled to the Voice of a Lion, because of its calling Christians together to partake of it, and its Promises; as the Lion does those of its own kind, to partake of the prey; and because it is accompanied with a Terror and an Awe, and extends itself to the uttermost parts of the Earth, with great power; as the Voice of a Lion is terrible, and loud. And hereby also (as appears from the Texts I have quoted) is signified, the Anger of God, when he appears for the Vindication of his Kingdom, against the Enemies of it.  
⁹ Thunders (as I have before shown on Chap. 6, 1.8, 5.) signify the Power, and Efficacy, and signal Appearances of Christ's Kingdom, which, Seven, the Number of Perfection, peculiarly denotes; and which Hannah prophesied would be exalted by the Lord's Thundering out of Heaven, 1 Sam. 2.10.  
4 And when the seven Thunders had uttered their Voices. I was about to write [that which they had uttered;] and I heard a Voice from Heaven saying unto me, 10 Seal up those things which the Seven Thunders uttered, and write them not [i. e. conceal them, as things which are to come to pass hereafter, and hinder them from coming immediately into Effect, Dan. 8, 26.12, 4, 9]  
10 Here Sealing and Writing are plainly opposed; Writing signifying the bringing of the Vision into Effect; and Sealing, the delaying of the Acccmplishment of it; as I have shown on Chap. 5.1. So that here is a plain stop put to the Kingdom of Christ; insomuch, that his Roaring did not prevail to make the Children come trembling from the West.  
5 And the Angel which I saw stand upon the Sea, and upon the Earth, lifted up his hand to Heaven [the Throne of God, in the posture and manner of Swearing, Gen. 14.22. Dan. 12.7.]  
6 And swore by him that liveth for ever and ever, who created Heaven, and the things that therein are; and the Sea, and the things which are therein [i. e. by the Eternal, Omnipotent God, who created all things; and therefore can alter them, and their Times and Seasons;] that there should be [such] time 11 no longer [as that which the Prophet Daniel foretold, Chap. 7, 25.12, 7.]  
11 Time in general, here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is divided by Daniel into several distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, appointed Times, or Seasons; which he calls Time, Times, and the Dividing of Time; or a part, that is, an half of Time; which Distribution is also used in this Book, Chap. 12.14. By Time is meant in Daniel, the most signal, and perfect part of the appointed Times and seasons, viz. a Year; as appears from Dan. 4.16. and 11.13. where Times plainly signify Years.  
By Times absolutely put, must be meant Two Times, or Two Years, because it is the Dual Number; i. e. the next Plural Number to Time, or One Year; and then by consequence, by The Division, or cutting off, or Half of Time, must be meant Half a Year; as, I think, all Interpreters agree. Now The Prophetical Day, being put for a Year, in Scripture, the Prophetical Year, must by consequence be put for a Year of Prophetical Days; that is a year of years; consisting of as many years as a Year doth of Days; viz. of Three hundred and Sixty Years, in round and equal Numbers, according to the degrees of a Circle: and then 
(a) 
360, a Time. 720, Times. 180, half a Time. 1260.   Times must be Two Years of Years; i.e. Seven hundred and Twenty Years; and the half Time must be half a year of years; that is One hundred and Eighty Years; all which amounts to Twelve hundred and Sixty Years. Rev. 11, 3.12, 6.  
Now Christ's Oath here having a clear reference to Daniel 12.7. by no more Time, must be meant, no more such Time, or of the same Nature with the Times there given to Antichrist; which were to cease, and no more time to be; except when Christ's Kingdom appeared (which is the import of the following Verse) when there should be Time indeed, but of a quite different Nature; dated, and reckoned from the glorious Reign of Christ; and not from the Abominations and Servitude of Antichrist; and ending in that, which is not so properly Time, as the completion and perfection of it, Eternity: For Antichrist having changed Times, (Dan. 7.25.) his Time may very well be said to be no more, when it is changed into those of another Nature. See the Annotations on Chap. 11, 2.20, 4.  
7 * But in the days of the Voice [or sounding] of the seventh Angel, wben he shall 12 begin to sound [Chap. 11.15. and ¹³ when] the Mystery, [or wonderful Prophetical Secret, Dan. 12.6.] of God [concerning the coming of the Kingdom of Christ, Dan. 12. 5-13. Rom. 11.25, 26.] should be [or is] finished, [there shall be Time indeed; but of a quite different Nature from the former:] as he hath declared [or Evangelized, the good Tidings of his Son's Kingdom, in the beginning, progress, and perfection of it;] to his Servants the Prophets [Acts 3. 21-26.]  
* Dr. 
(a) Oper. Theol. pag. 18  Moor reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and renders it, except, or saving; making it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is a Criticism, neither necessary, nor grounded upon the Credit of Manuscripts.  
12 The Word is rightly thus translated; and so it signifies, Luke 7.2. John 4.47. Acts 23.27. And Beza hath well noted on John 4.47, That Aristotle prudently distinguishes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the latter Word signifying what is in preparation, or readiness to begin; and not always what is past.  
13 The Particle And, is in the Greek Copies; which ought to be restored to the Translation; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or when, to be reduplicated, or repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Words are to be translated, when it is finished; and not shall, or should be finished; for than it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
From these Words thus settled, and interpreted in conjunction with Daniel, may be drawn these following Observations:  
(1.) That the Antichristian, or Gentile Times, are to have an End. For Christ here swears, That such time shall be no longer; and in Daniel he swears, that it shall be but for a Time, Times, and an half; that is, 1260. years; as hath been before shown.  
(2.) That these Times are to end before the Days of the seventh Angels sounding. For it is expressly affirmed by Christ, Ver. 6. That there should be Time no longer, but until those Days; in which there was to be Time indeed, but of another Nature.  
(3.) The precise Time of their Ending is affirmed in Daniel, Chap. 12.6, 7. to be when the dispersing or scattering of the power of the holy people shall be accomplished. For one of the Angels having asked Christ, Verse 6. how long, or what space of Time it would be to the End of Wonders; or of These Wonders; i e. Those he had before spoken of, from Verse 1. to the 5th; as the LXX. according to their Custom, enlarge upon the Words: It is answered, Verse 7. that it would be Twelve hundred and sixty years to the End of these Wonders; and (circumstantiating thereby the time of their End more particularly) that when the dispersion should be accomplished; all of those things, or wonders should be finished: thereby plainly intimating, that the scattering was to last during the Twelve hundred and sixty years; and that they were not to end until that was over. By which accomplishment of the scattering, or dispersion of the power of the holy people, can be meant no other than the Woman's coming out of the Wilderness; where the holy people were dispersed and scattered; because that dispersion is of the same Duration with this; as appears from Rev. 12.6. and is immediately to precede the Voice of the seventh Angel; as will be shown hereafter on Rev. 11.11, 14.  
(4.) At the End of Time; that is, of the Antichristian, and Gentile Times, there shall be Time again, but of another Nature. For Christ having sworn, there should be Time no longer; adds, But in the Days of the voice of the seventh Angel: intimating thereby, that Time was then to be again; which must be understood, to make the Sense complete. And therefore Antichristian Time consisting of several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being ended; the succeeding Time must be of a different Nature.  
(5) The Beginning of this New Time, and its Period, are are here precisely limited.  
For, (1.) In general, it is to be in the days, or times of the voice, or sounding of the seventh Angel.  
(2.) It is to begin precisely, when he gins, or prepares to sound  
(3.) It is to last until the Mystery of God, or the wonders, and wonderful things (Dan. 12.6, 7.) shall be finished; that is, until Christ shall say, It is finished, It is finished, at the entrance of the Thousand Years of the New Jerusalem State, when another sort of Time gins.  
(6.) The whole Duration of this New Time is given in precise Numbers, by the Prophet Daniel. For after he had assigned a Time, Times, and a half, to the scattering of the holy people; he afterwards, verse 11. adds thirty years unto them; thereby making up the twelve hundred and sixty years, which are included in them, to be twelve hundred and Ninety, for the full Time of the continuance of the Antichristian Abomination: And then, verse 12. adds Forty Five more to the twelve hundred and Ninety, making the whole time from the beginning of the scattering of the holy people, to be Thirteen hundred and thirty Five years; when he promiseth a blessed State; verse 12. So that hereby we have gained a Line of Time, consisting of Seventy five years; reaching from the beginning of the sounding of the seventh Angel, where John fixes it, through the Voices and Vials issuing out of the Seventh Trumpet; until the finishing the Mystery of God, in the appearance of Christ's glorious Kingdom; which will be but in a State of Preparation, or in a Course, or Succession of Finishing, until that Time.  
But I cannot but after all observe, that 
(a) Apud. Poli Simon  Piscator upon the place, supposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be Emphatical, and to signify as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, even than shall be finished the Mystery; the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Genius of the Greek Language, being sometimes put for the Future. According to which Acceptation of the Word, the Seventh Verse, which is a part of the Oath here, and in Daniel, will relate to the finishing of the Mystery itself; and not only declare, that there shall be Time for the finishing of it; which latter sense seems to be not so fit to be the Subject of this Solemn Oath, as the former; although, according to the ordinary Grammatical Construction of the Words, it appears to be the most natural.  
(last,) From the due consideration of this Chapter, we may conclude, that the Reformation, begun A. D. 1517. is foretold in it.  
(1.) Because it is the Only Remarkable Event in History, relating to the Kingdom of Christ, following the taking of Constantinople by the Turks; represented in the foregoing Chapter. For the Spirit here affording us a Prophetical View of a Series of Events in their orderly Succession; it cannot be thought, that so great a one as the Reformation, should not at all be mentioned; or if it were, that it should not be mentioned in its proper and due place and season. Now allowing but Threescore and Four Years, as a space of Repentance allotted by God, Chap. 9.20, 21. (which comes nigh the term of the years of his Indignation against Jerusalem, Zech. 1.12.) for the correcting, although not killing of the Western Apostasy, by the great Success of the Turks; and the next thing Remarkable, is the Reformation, begun by Luther, A. D. 1517. when at his first preaching against Indulgences, he, out of a small Spark, kindled such a Fire, as set all Europe in a Combustion; as 
(a) Ration. Temp. lib. 9 11.  Petavius speaks: who also remarks, that in the same year (which is pitched upon generally by Chronologers, for the Aera of the Reformation, Sleidan beginning his Commentaries at it,) at the Conclusion of the Lateran Council, a Expedition against the Turks was resolved upon; for the carrying on of which, Indulgences 
(b) Fox's Book of Mart. Vol. 2. pag. 47. Mezeray, pag. 562.  were pretended to have been granted: Upon which it is that Mezeray observes, that the First Evil (meaning the Turks) gave occasion for the Birth of the Second Evil; as he calls the Reformation.  
Now upon the great success of the Turks, at a Time when Selimus had made extraordinary preparations against the Christians, and just before the appearance of that great and successful Warrior, Selyman the Magnificent, who overrun Hungary, and besieged Vienna itself; it pleased God to give Birth to the Reformation: which was not only to be a Scourge, (although of another, yet not of a less Formidable Nature, than the Turkish▪) to the Western Apostasy, for its impenitency; but also a most Notable Appearance of the Kingdom of Christ; whereby there might be a Recompense made for the Loss Christianity in general had suffered by the destruction of the Eastern Church.  
For although that was sufficiently made up, in the true Value, and intrinsic Worth of the Reformation; yet God, for the sake of his Son's Name, is so far tender of Christianity, as not to let the Turk destroy the Western Empire, by taking Rome, or even Vienna itself; because it is the Seat of the Christian Emperor: as appears from the Vain Attempts of Solyman, A.D. 1529. and A.D. 1532. when he fled out of 
(a) Bizarus de reb. Persicis, pag. 360, 361.  Hungary, the Vengeance of God following him in a dreadful Plague; and from their late Defeat, fresh in our Memory.  
And by the Reformation also, Christ was pleased to intimate, That christians were not to despond at the great progress of Mahometism; as if it had been such an extraordinary Encroachment upon his Kingdom; seeing that was of a quite different Nature from that Religion generally professed in the parts of the Eastern and Western Empire, which were overrun by it; and was rather of such a pure and spiritual Nature, as that of which the Reformation had given a Specimen.  
(2.) The Reformation is here meant; because than it might be truly sworn, that Time should be no longer; that being so great a Breach upon the Power given to Antichrist, that it could not happen during his Times. But if it be said, that his Time could not be then sworn to be passed, because his Power still remains: It may be answered, that by Time here in the 6th Verse cannot be meant, all Time whatsoever in general; but such Divisions as are made of it, Dan. 12.7, into Time, Times, and a half; and that therefore when the Time, Times, and any the smallest part of the half Time was past, it might be then truly affirmed, that Time, that is, such Time should be no longer; Half Time broken, and diminished, being no longer, in propriety of Speech, Half Time; and the Time and Times being already wholly passed. And that the full Expiration, and Actual End of all manner of Antichristian Time, cannot be here understood, is plain from the next Verse; where it is affirmed, that this is not to come to pass until the Voice of the Seventh Angel.  
And from hence it is, that a Worthy Person asserts, That this Oath took place as soon as ever Half Time was entered, and the first minutes of it were passed; because that was the first opportunity in which it could be in Truth declared, that such Times should be no more; which Christ laid hold on, to give a timely notice of his approaching Kingdom; and to lay a Claim to it, as he had done before, at other Apperances'; and that space enough might be afforded for the Transactions to be performed in the Remaining Parts of Half Time.  
Now if the half Time, began at 
(a) 
1517 180 1697   1517. then (seeing that consists of One hundred and Eighty Years) it must end, together with the whole twelve hundred and sixty years, at 1697. when the Seventh Trumpet shall sound, and all things shall tend to the finishing of the Mystery of Christ's Kingdom, according to Verse 7; which must also, according to the same Reason, have begun A. D. 437. for there the Aera of the twelve hundred and sixty years must be fixed, if we reckon backward, from 
(b) 
1517 437 1080 1080 437 1517   1517. deducting from it One thousand and Eighty Years, the full Sum of the Time, and Times, then elapsed.  
(3.) The Action of Christ's setting his Right Foot upon the Sea, agrees very well to the Circumstances of the times, when the Reformation began; and to the Events which have followed upon it. For it began in the Western parts, viz. Europe, signified by the Sea, as I have already shown; and when the New Western World of America was just found out; which was first attempted by Columbus, A. D. 1492. and discovered by Americus Vesputius, AD. 1498. the straits and Sea of Magellan, being found A. D. 1518. the very year after the beginning of the Reformation: upon which there followed continually large discoveries, and a New World; whither the Gospel hath been carried, and where the Reformation hath found a Refuge, and made a considerable progress. All which seems to be the Effect of Christ's setting his Foot upon those places; whereby he took possession of the whole Globe, and made a passage for his Kingdom, through the Sea, extending it to the utmost parts of the Earth.  
(4.) The Reformation was a remarkable, and powerful appearance of Christ's Kingdom; and therefore may be very well here specified by the magnificent appearance of Christ; by his coming down from Heaven; by his having a Book open; by his loud Voice; by his Roaring; and the Seven Thunders: By all which are signified in Scripture (as I have already hinted) some remarkable, manifest, and efficacious appearances of Christ's Kingdom.  
For the Reformation was, as 
(a) In Prefat. & Apolog·  Sleidan truly observes, one of the most Illustrious Events which has come to pass, and not to be paralleled since the Apostles times; which none can think of without astonishment, and the utmost degrees of admiration and wonder; there being in it great Discoveries made of God's Almighty Power, and admirable Counsels; which being designed (as the Creation, and all his providential Works are) chief with reference to his Son's Kingdom; he hath been pleased to give us Visible Marks and Characters of it, in the Reformation; such as are,  
(1.) The Agreement and Consent which there was in the Substantials of Doctrine, at first betwixt the Reformers: Unity, 
(a) John 17. 11-23. Eph. 4.3, 4.  in truth, being a Mark of Christ's Kingdom, and one of the most powerful external means to convert the World. For this great Work was begun about the same time in two distant places; by Luther in Germany, and by Zuinglius at Zurich; and although they held no Communication with one another, (Zuinglius on purpose abstaining from reading of Luther's Books, when they began to be common amongst them) yet they differed in no Doctrine of any very considerable moment (as the French Historian 
(b) Pag. 946.  Mezeray confesses, concerning the Protestants in general,) but in that of the Sacrament; where also their difference was not so great, but that they both 
(c) Sleidan, pag. 97, 121, 159. edit. Anglic.  agreed in the Substance of the Article, that Christ's Body was taken spiritually with the Heart, and not corporally with the Mouth; and resolved, at a Conference they had about it, to refrain from all Contention concerning the manner, how Christ was present in the Sacrament. Whereby it came to pass, that the people, amongst whom Luther 's Writings were at last common, by hearing and reading of them, did see the same Spirit in both of them, according to the Scriptures; and did submit the more willingly to the Truth, although it seemed something New to them; which was Zuinglius' Design in abstaining from reading of Luther's Books; as 
(a) Melchior Adam. Vita Zuingl. pag. 28.  Melchior Adamus particularly testifies in his Life.  
(2.) The Reformation began on a sudden, with a surprise, and at unawares; when men were most secure, and were the least prepared for it; which are the Signs of the coming of Christ's Kingdom in Scripture, Matth. 24. 36-51. 1 Thes. 5.3. For Leo 
(b) Father Paul's History of the Council of Trent, pag. 4▪ 5.9. Fascicul. rerum expetend, passim. Bishop of Meauxe's History of Variat. pag. 1, ●.  the tenth, was then Pope, a most Voluptuous Libertine, as lose in his Religion as his Manners; whose Example also was followed by almost the whole Clergy; who were then, as the Popish Writers of those Times unanimously confess, very ignorant, and very vicious. And the Church also was then at ease and quiet, the Schism (as Father Paul speaks) being absolutely extinguished, and no considerable Adversary appearing. When all on a sudden, whilst the Pope was at rest in his House, and flourishing in his Palace, dissolved in Ease and Luxury; the Reformation broke out, to his great astonishment and disquiet, at an unexpected time, and by an Accident very observable; his Factors being then busy in selling Indulgences, to supply his excessive Prodigality, and to raise a Portion for his Sister.  
All which came to pass according to what the Scripture has assured us, That when Men say Peace and Safety, then sudden Destruction cometh upon them, and that the coming of the Son of Man shall be, when Men are eating and drinking▪ marrying and giving in marriage; and so was it at this his remarkable coming.  
(3.) The Reformation proceeded from small beginnings, and yet made a wonderful progress in a short time, notwithstanding the most powerful Endeavours to the contrary; being sometimes carried on by Men who designed nothing less, and by Means, and to Ends unthought of, even by those who begun it. Which are plain Characters of the Kingdom of Heaven in 
(a) Matth. 13. Mark 4.26, 27.  Scripture; which is likened to a Grain of Mustardseed, the least of all Seeds; which yet when it is grown up, is the greatest of all Herbs; and to Seed sown in the ground, which springs and grows up, and yet the Sour himself knoweth not how. For 
(b) Father Paul's Hist. of Counc. of Trent, pag. 6-12. 15, 17. 71. Sleidan, in Prefat. & pag. 31.  Luther was a Person of no great Fame, or Interest; who designed at first only to preach against the Scandalous Abuses of Indulgences; and was carried on contrary to his Expectation, from one Controversy to another, and against his first Inclinations and Resolutions, chief by the forward Oppositions of his Adversaries; he having often professed, that he was ready to let the Cause fall, if his Enemies would but permit him. And if some few 
(c) Father Paul's Hist. pag. 20-23. Bishop Burnet's Histor. Reform. part 1. pag. 255.  things had been at first granted, (which Pope Hadrian was inclinable to, but was diverted from his purpose by others) it is generally thought, that a stop had been put to the Reformation. But God ordered things otherwise, making the sins of Men subservient to his Will: as is apparent from the Actions of Henry the Eighth; who intended 
(d) Fox's Rook of Martyrs, Vol. 2. pag. 273. Vol. 3. pag. 92.  nothing less at first, than the throwing of the Pope's Power, and seems in all his Actions, to be lead on by Providential Circumstances, to do that which he least designed. But as its Beginnings were mean and contemptible, so was its Progress 
(e) Sleidan 133. 160. Basnage Histoir. de la Religion, pag. 421.  wonderful; for by the year 1532. Seven Princes, and Twenty Four Cities had received Luther's Doctrine; and as Erasmus tells us, it had spread all over Germany, and had stretched itself from the Ocean, as far as Switzerland.  
Neither did it contain itself only within Germany, but the sound of it reached Sweden and Denmark; the former receiving the Reformation, A.D. 1525. the latter A. D. 1537. and its progress was so sudden, and so swift, rousing the whole World (as Erasmus speaks of it) out of its Lethargy; that I could never think of it, without reflecting upon the Question made by our Honest Martyrologist, John 
(a) Vol. 2. pag. 80.  Fox; viz. how it should come to pass, that although the Romish Bishop hath had great Enemies and Gainsayers continually from time to time, both speaking and working, preaching and writing against him, yet notwithstanding never any could prevail before the coming of Luther?  
To which weighty Question, although he gives there several good Conjectural Resolutions, as he calls them; yet the Chief Reason is to be assigned to the Thunders and Voices which were then uttered; and to the wonderful Efficacy which prophetical Times and Seasons, have upon the Affairs of Christ's Church; it being Necessary (as Father 
(b) History, pag. 4.  Paul judiciously observes upon this very occasion) for the effecting of any thing, that the time come in which it may please God to correct the Errors of Men: Which (says he) met, together with fit Occasions, and Instruments which knew how to make use of them, in the time of Leo. For although Men's Minds were then disposed for a Reformation, by Reason of the Scandalous Lives, Ignorance, and Tyranny of the Clergy; yet this Effect could not have been produced singly from these Occasions; if the Times ordained by God's Infinite Wisdom, had not conspired with them. And what less than Divine Assistance could give Life and Success to a single, unassisted Person; so as to enable 
(a) Basnage ubi supra.  him to convert a whole Town by one single Sermon; and to break through all manner of difficulties with an invincible Courage, notwithstanding the utmost Oppositions made against him, by that Great Emperor Charles the Fifth; and the United Forces and Counsels of the Pope, and his Party: So great Reason had 
(b) Calvin. 2 Disc. c. Westfal. Opuscul. fol. 785. 787. & ibid. 137, 141.  Calvin to stile Luther the Trumpet, or rather the Thunder, which raised the World out of its Lethargy; and to say, That it was not Luther that spoke, but God that thundered by his Mouth.  
Neither were the forementioned Circumstances only observable in the Lutheran Reformation, but in that begun in Switzerland, and Geneva: For 
(c) Sleidan. passim. pag. 48, 70, 76. vita ejus per Melchior. Adam.  Zuinglius was the only Person which appeared at first amongst the Helvetians; And although he met with great Opposition from the Popish Cantons, and from his own people, for endeavouring to dissuade them from being Mercenary in the Wars of Foreign Princes; yet he broke through all Obstacles, and propagated his Doctrine in a few years, in very many parts of that, and the Neighbouring Countries.  
The like to which appears in the Reformation of 
(d) See Mr. Spoon's History of Geneva.  Geneva, begun A. D. 1532. only by Two Ministers of Piedmont; who, taking Occasion from some Divisions amongst the People, upon some Protestant Theses being set up by a few young Men in several Corners of the Street; propagated the Truth in a short time very successfully; the Common people hearing them gladly. For it was not until afterwards, A.D. 1536. that Mr. Calvin (that great Instrument for the promoting the Truth, Power, and Simplicity of Religion) came to that City; whose settling there was no less Providential and unexpected, than his Success: For he intended only to take it in his way to Basil, or Strasburg, in one of which places he designed to continue for some time; and when he was persuaded by Monsieur Farel, to tarry there, he met with so great Opposition, that he was banished the City; and yet upon his Return prevailed so far, as to settle his Doctrine and Discipline there, although it were utterly contrary to the Looseness of their Manners; where it hath ever since been exercised with great Vigour; that small State and City flourishing (according to the wise Observation of Mr. Spon, with which he shuts up his History of that City) whilst other Cities have perished, and mighty States have been overturned: which God often permits by his admirable Providence, to let great and small States know, that their Subsistence or Ruin depends not on their own Strength or Weakness; but that they are all in his hand, and their Happiness and misery come only from him. But his Doctrine and Discipline did not contain itself within the Narrow Bounds of that City; but that small Leaven leavened many Kingdoms and Countries; viz. France, Poland, Germany, Scotland, the Netherlands, and Hungary: and hath maintained itself chief by the Severity of the Manners of its Followers, and the Strictness of their Discipline, as the Judicious French 
(a) Mezeray's History, pag. 951. See the Synodicon of the Reformed Churches of France, lately Printed in English.  Historian hath observed: which is so great, that Henry 
(b) Perefixes Life of Henry 4th, ad an. 1587.  the Fourth himself, although he was then King of Navarr, and Chief of their Party, was forced by the Consistory of Rochel, to make Reparation for a Scandal he had given, by his Looseness.  
(4.) The Reformation (which 
(c) Vita ejus per Melchior. Adam: pag, 122.  Luther foretold should never be extinguished) hath been also miraculously preserved, as the Kingdom of Christ hath always been, amidst the Convulsions of States and Empires; and hath been many times rescued from imminent Destructions by extraordinary Means, and unforeseen Accidents: Whereby it appears, that it is a Plant planted by our Heavenly Father; else it had been before now rooted up.  
The Troubles were so great, which the First Reformers encountered with, that good 
(a) Sleidan, pag. 140.  Melancthon was very much dejected at them; and even Luther himself, although of an undaunted Spirit, was sometimes oppressed with disconsolate Thoughts, about the State of Things; and had gone back, if he had not been extraordinarily assisted. When his Cause was in great danger, (as Fox 
(b) Vol. 2. pag. 49, 50.  remarks) the marvellous Providence of God, who had this matter in guiding, poovided a Remedy where the Power of Man did fail: and stirred up the whole University of Wittenberg, to petition Duke Frederick in his behalf, when he was upon the Point of Banishment: Whereupon the Duke began to consider his Doctrine, and to favour him. Several times did God preserve this tender plant, notwithstanding the many Wars, Leagues and Consultations to root it out; as upon the Death of 
(c) Sleidan 250.  George of Saxony; the many Successes of the Emperor; but especially that 
(d) Sleidan 375— Mezeray. pag. 620, 624, 632, 633, 954. Melch. Adam. Vita Calvin. pag. 80. Summum Religionis discrimen, etc.  remarkable one, when the Elector of Saxony, and the Landgrave of Hesse were Prisoners; when the Reformation in Germany had been entirely destroyed, if God had not ordered Matters otherwise, by a strange turn of Affairs; whereby the Emperor was at last forced to grant the Edict of 
(a) Tbuan. Hist. Tome 1. pag. 503. Mezeray, 954.  Passau, which is still the Security of the Reformation in those parts; and the True Foundation of the Liberty of the Protestants; as Monsieur Mezeray observes: which was done for fear of a War which threatened him on both sides, from the French and the Turks; by which means, Protestantism was generally preserved in Germany, during the Reign of Charles the Fifth.  
And yet to see the admirable Care of Divine Providence over the Vine which he had planted; for when 
(b) Sleidan, pag. 463.  the Reformation was at its lowest Ebb in Germany, by the forementioned occasion; it went on very vigorously in England; the Mass being abolished there at that very Critical Conjuncture; whereby the Protestants were kept in heart, and its future increase was provided for.  
In England, as 
(c) Fox, Vol. 2. page 273, 370. Vol. 3. page 386, 792, 800. Bishop Burnet's History of the Reformation, part 1. page 135, 136.  Historians have observed, the Reformation was remarkably preserved by many strange Accidents, amidst the unaccountable Humours of a Cruel and Vainglorious Prince; As, by the Intrigues of Woolsey, for the Papacy, and his missing of it; which if he had obtained, no doubt (says Fox) the Authority of that See had never been exterminated out of England: By the Solicitations of the Emperor with the Pope, the Easiness of the Pope to grant the Bull, and again his Stiffness in denying it; but especially by his rash and precipitate Sentence against the King; and that contrary to the ordinary Forms of proceeding in his own Courts; which if they had observed the Breach betwixt them had been made up; the King's Submission arriving at Rome but Two Days after the Sentence given. But (as our late Ecclesiastical Historian judiciously observes) God in his wise and unsearchable Providence had designed to draw other great Ends out of this Rupture; and therefore suffered them that were most concerned to hinder it, to be the chief Instruments of driving it on. The unprosperous proceed of Q. Marry, and the strange Preservations of Q. Elizabeth, together with other remarkable Instances of God's Providence in the Times of Persecution, are largely insisted upon by our Laborious Martyrologist, at the End of his Third Volume; which I shall not therefore mention: as neither the secret 
(a) Cardin. Bentivol. History of the Wars of Flanders, page 6.  Correspondencies betwixt Philip the 2d of Spain, and the King of France, for the Extirpation of Protestantism, discovered by William Prince of Orange; the Measures 
(b) Mezeray, page 651, 653.  taken for exterminating it by the Spaniards and French, at a Treaty, wholly defeated by the sudden Death of Henry the Second; the Effect which the French 
(c) Mezeray, page 651, 653, 957.  Massacre met with, contrary to the Design of those who contrived it; whereby it was turned rather to the strengthening and security of the Protestants, than their utter Ruin, as it might have done; to omit the Defeat in Eighty Eight, the Gunpowder Treason, and the later Deliverance, fresh in our Memories; for which I refer the Reader to a Sermon preached by Bishop Burnet, before the Queen, on July the 16th, 1690.  
(5.) The Reformation was an appearance of the Kingdom of Christ; as it cleared up the True Notion and Nature of his Spiritual Kingdom, in the Souls of Men; by instructing them in the Nature of Faith, and of Justification by Christ's Merits; to which (as Mr. Fox 
(d) Vol. 2. page 80.  hath judiciously observed) the Success of the Reformation was very much owing; those Doctrines having been mightily obscured by a wrong Notion of good Works, and the Doctrine of Merits, one of the most Fundamental Errors of Popery. And it very much also contributed to this End; by stripping Religion of much of its vain Pomp, and unedifying Ceremonies; which do not promote true inward Piety, but distract the Mind; which being of a limited Capacity, cannot well attend at once to two Objects of so different a Nature, as sensible and intellectual ones are. For the External Pomp of Religion, and its gaudy Ornaments, are very contrary to the Simplicity of the Gospel; in which only Two External Rites, and those very plain and simple ones, were instituted; viz. Baptism, and the Lord's Supper; Christian Religion consisting chief in the heart, and Affections; and in Externals, as they conduce to inward Holiness; according to what our Saviour hath told us concerning his Kingdom, Luke 17.20. that it cometh not with observation; that is, is not 
(a) See Grotius on the place; and Hammond.  attended with Pomp, Splendour, and Riches; but is a Spiritual 
(b) Rom. 2, 19 and 14.17.  Kingdom, in the Heart and Spirit, consisting not in Meats and Drinks, but in Righteousness, and Peace, and Joy in the Holy Ghost.  
Whereupon the 
(c) Sleidan, page 53. Mezeray, page 948, 957.  Reformation retrenched much of the superfluous Riches of the Church; which are apt to corrupt the best men's minds; and lessened much of the Secular Grandeur, Pre-eminence, and Superiority, Titles and Honours of the Clergy; whereby the Church becomes too like a worldly Kingdom: Whereas Christ plainly declares, that his Kingdom is not of this World, John 18.36. and 
(d) Matth. 20. 20-28. Luke 22. 24-30.  forbids his Apostles all secular Jurisdiction, and the Affectation, at least, of Titles of Honour and Authority.  
(last,) It was an appearance of the Kingdom of Christ, as it shook, and made a breach in that of Antichrist; which it is at last utterly to break in pieces, consume aed destroy, Dan. 2, 44.7, 26. And this it did after a most signal manner, by drawing of many Kingdoms and Princes, from the Antichristian Corruptions of Popery.  
But as the Reformation was an Appearance of Christ's Kingdom, so it must be confessed, that it was but an Imperfect one; by reason of the sealing up, or putting a stop to those things which the Seven Thunders uttered: which would otherwise have produced Christ's Kingdom in Glory, and have broken in pieces the Kingdom of Antichrist. And that such a stop was put to its Efficacy, will appear from these Considerations:  
(1.) Because the Reformation was not attended with Miracles; which our 
(a) Matth. 12.28. Luke 10, 9.11, 20.  Saviour makes to be a certain Sign of the coming of his Kingdom. And if it were the Sign of its first coming, have we not reason to expect, that it shall be so of its Second? But this Gift cannot be expected, whilst Antichristianism prevails so mightily in the World; whose increase was the Cause of the Cessation of Miracles in the Church; which lasted for a considerable time (as hath been shown by the Learned Mr. Dodwell in his Dissertations on Irenaeus and Cyprian) beyond the Infancy of the Gospel, and the first propagation of it; for which Age therefore they could not only be designed; and gradually decreased, as the Errors and Corruptions of the Church increased.  
(2.) According to the Parables of our Saviour, Matth. 13. concerning his Kingdom; the Enemy soon sowed Tares in it whilst men slept; which choked, and perverted the Word of the Kingdom at first preached, in many things; and the Men which it gathered of every kind, bad as well as good, brought in a mixture of their own sins and infirmities into it. For, not only 
(a) Mezeray, page 948. Camden. Elizab. page 26. Fox 's Martyr. Vol. 3. page 105, 442, 537.  Politicians, and wicked Worldlings, carried on their private Designs, (which the Reformers here in England complained much of, as to the point of Sacrilege) but the Good Men, who most effectually promoted it, had their Weaknesses and Infirmities. 
(b) Sleidan, 21, 43. & passim.  Luther and 
(c) Adam. Vit. Calv. page 109▪ See Calvin's Answer to Officium viri pii.  Calvin, although extraordinary Persons, and of great Piety were both Men of very warm Tempers, and were sometimes too violently transported; and the latter is thought to have had a too 
(d) Hooker's Preface to Eccles. Polit.  overweening Opinion for his own Discipline; endeavouring every where to introduce it as Necessary, and of Divine Original; which yet was at first very imperfect; the first 
(e) Synodic. Gall. Reform. Tome 1. page 16.  Plate form of it, as it is received in the Church of France, having been altered and augmented in Three and Twenty Synods, before it could be brought to that Model in which it now is; which it must be confessed is very excellent; and fit to be diligently perused by all, whose Thoughts are employed in restoring Church-Discipline. But yet, to deal impartially, I cannot think, but that the Natural Severity of the Temper of this Great and Good Man (to whose indefatigable pains and great Parts, we are indebted for the true Sense of the Scriptures), gave sometimes a Tincture to his Opinions, or at least to his Expressions in the Praedestinarian Controversies; which his Followers urged with too great warmth and harshness towards Dissenters, in France, and the Netherlands.  
Neither have the 
(f) Histoire abregee de l' Europe, Tom 1. page 528, 663, 667.  Lutherans been less rigorous in imposing their Opinions; who having retained several Errors, as in the point of Consubstantiation, Images, ubiquity, and the like; would not admit the Reformed to their Communion, without their subscribing to some of those controverted Articles; and denied them Churches in their Cities, even when they were forced to retire unto them for secure in the heat of the last French Persecution. In which seems to be some Relics of that Spirit which at first much retarded the progress of the Reformation in Germany; the Lutherans being then so wedded to their Opinion about the Sacrament, that the 
(a) Sleidan, 122, 151.  Confederates would not admit the Swissers, and those that followed Zuinglius, into their Leagues; thinking their Assistances to be unlawful; and that they would be as dismal in the Events, as Confederacies with Idolaters in Scripture: and the Ten Years Imprisonment of 
(b) Histor. Carcerum per Pezelium.  Casparus Peucerus, about the same Controversy, shows, that they did not afterwards much abate of their Rigour.  
Furthermore, I cannot but be persuaded, that the many Wars and Confusions which the Reformation hath been engaged in (which were 
(c) Mezeray, 951, 952. The Account of the Persecution of th● Vaudois, Printed at Oxford.  often the Occasions of their Persecutions), argue it to have fallen short, in producing that Exemplary Patience, and Resignation to the Cross, which Christianity designed, and which it at first wrought in the Primitive Christians. And the many Errors and Divisions, which sprung up with the Reformation, plainly prove, that there were many Tares mixed with it; which yet God hath been pleased to make use of to many good Ends; there being scarce any Erroneous Persuasion in Religion, which hath not some Truth mixed with it; and which was not occasioned by some Neglect in the Church: which God by those Extremes punishes them for, and calls upon them to reform. Even the Extravagancies of 
(a) Sleidan, page 52, 79, 83, 90, 96, 190.  Munster, and the Boors (to whose Demands Luther gave too sharp and bloody an Answer, as his own Historian confesses) have a mixture of some important Truths; and the 
(b) Sleidan, page 244.  Antinomians, who first appeared about A. D. 1538. seem to have been permitted, to admonish the Reformers of more Exalted Thoughts of the Riches of God's free Grace in Christ; which they seemed not at first sufficiently to admire: as God, by permitting the Extremes of Arminiavism on the other side, calls upon Men to make use of their own hearty Endeavours; when Morality decays, and Men do not as much as they are able, upon the pretence of Impotency; which was the Plea of 
(c) Vossii Histor. Pelag. page 21, 22.  Pelagius, who, except in the point of Grace, and those Controversies which depend upon it, was for the most part Orthodox, and of a very good Life: and especially thereby admonishes warm Zealots, to take care, lest in the Heat of their Disputes about difficult and inexplicable matters, they make God, at least indirectly, the Author of Sin; and lessen the Extent of his Grace. The Fifth-Monarchy-men upbraid the Reformation with its Ignorance in the Nature of Christ's Kingdom; and their inordinate Zeal, and furious Opposition of Civil Authority, upon pretence of its contrariety to the Gospel, aught to be an Admonisbment to Christian Magistrates, to endeavour after a more Holy way of Government, than the World hath yet arrived to. Enthusiasm is permitted, when Formality and Deadness in Devotion too much increase. And even the Behaviour of the Quakers, may put Christians in remembrance of the Duties of Patience, and bearing of Injuries; and may be designed by Providence, (which makes use of the Sins and Follies of Men to Good Ends) to witness against common Swearing, and Perjury; Deceit, and Equivocation in point of Trade; Pride, and Superfluity in ; Vain Compliments, Flattering and Swelling Titles; and an Unnecessary Use of Words and Names, taken from Idolatrous Opinions and Customs; and those Plays and Sports, which nourish Lightness and Debauchery. The like Observation may be made upon the other Subdivisions amongst Protestants; All of which carry something in them to upbraid the Reformation of its Imperfection; and may be made use of to Excellent Ends; it being as useful to the Church, to consider what is good in them, as to confute them; and of greater benefit to the State, to amend the Faults which occasioned them, than to prosecute them with Rigour; which hath been seldom 
(a) See Thuanus' Preface to his History.  successful.  
(3.) The Reformation is Imperfect, in what relates to Christian Practice; as not having been able to bring in Everlasting Righteousness; and abundance of Righteousness, with Peace, Truth, and Glory; according to what is prophesied of Christ's Kingdom, Dan. 9.24. Psalm 72. and 85.  
(4.) Neither hath it arrived to the perfection of a Church-State, as it is laid down in Scripture; especially in the Model of the Church of Jerusalem, given in the Acts of the Apostles; which was the first Christian Church, built (according to our Saviour's Promise) upon Peter; and called, The Church, by way of Emphasis and Eminence; as if it were the Pattern by which others were to be tried and modelled: For the First Apostolical Churches are the Standard of all Reformation; and not the following Churches, even of the First Ages, which degenerated very soon from their Primitive Purity and Simplicity. But because the Particulars of the Defects of the Reformation, as to this Head, are too many to be considered as they ought to be in this place; I shall leave them to a particular Treatise on that Subject: only desiring the Judicious and Conscientious Readers to lay aside the great Fondness which the best of Men are wont to have for the Constitutions of the particular Churches, of which they are Members; and to consider impartially the several places of 
(a) Consider the Mystical signification of what is delivered in the Law of Moses, with relation to the Sanctuary, God's Worship, and his Priests; particularly, Exodus 28, 29, 30 Chapters. Leviticus 10. 8-11. and Chapters 21, and 22. Ezekiel 42, 13, 14.44, 8-31. much of Ezekiel, from Chapter 40, to the end. Matth. 18, 15-20. 19, 17.20, 24-29. 23, 6-12. and Grotius on those places. John 15, 27.17, ●0-23. Acts 1, 13-26. 2, 37-47. 3, 1.4, 31-37. 5, 1-14, 41, 42.6, 1-8. 8, 2.9, 39.12, 5.13, 2, 3, 15.14.22, 23, 27. Chapter 15.16, 2, 4, 5, 25.20, 7, 11, 27-36. Romans, from Chapter 12, to the End of the Epistle. First Epistle to the Corinthians, from the First Chapter to the 15th. and Chapter 16. most part of the Second Epistle to the Corinthians. Galatians 2, and 6. Ephesians 2, 19-22. Chapters 4th, 5th, and 6th; the Epistle to the Philipppians; the greatest part of the Epistles to the Colossians, Tbessalonians, Timothy, and Titus; Hebrews 5, 12-14. and Chapters 6.1, 2.12, 14-29. and Chapter 13; the generality of the Epistle of James. 1 Peter, 2d Chapter, to the End of the Epistle; 2 Peter 1, 3-21. and Chapter 2d, and 3d; most of the Epistles of John, and Christ's Letters to the Seven Churches; Which places, diligently compared with what is prophesied of Christ's Kingdom, in the Prophets and the Three last Chapters of the Revelations; will furnish a Man with an exact Idea of the Church; as it was designed by Christ, with respect to Faith, Discipline and Manners.  Scripture, which treat of Matters relating to Church-Affairs; and then to compare the State of the Churches now in being, with what God requires in a pure Church; and I am confident they will abate much of a too fond Dotage upon any particular Constitution, or Church-State, that is now in the World: Of which Opinion also are the Honest, and the Judicious of all Parties, when some happy Conjunctures force them upon cool thoughts, and peaceable Considerations; which yet do not meet with their desired Success, but in God's own Times and Seasons. Which is remarkably evident in the Reformation of the Church of England; which although begun by very good and great Men, and carried on often very vigorously and successfully, yet hath not been able to arrive to those Degrees of Perfection, which even the first Reformers, who planted it, and watered it with their Blood, 
(a) Reformatio Legum Ecclesiastic.  designed and 
(b) Preface to the Comminat. Fox's Book of Martyrs, edit. ult. Vol, 3. page 67, 105, 107; 120, 121, 137, 362, 374, 385, 400, 403, 411, 412, 427, 442, 537. Bishop Burnet's History of the Reformation, edit. secunda: Tom 1. Praefat. pag. 147, 148, 189, 262, 300, 303, 315, 364. in the Collect. pag. 160, 178, 182. Praefat. ad Vol. second. and page 44, 59, 67, 71, 72, 73, 75, 79, 80, 95, 96, 101, 104. ad 110, 112, 141, 145, 152, 153, 154, 155, 156, 182, 189, 190, 191, 196. ad 202, 218, 219, 304, 339, 376, 377, 387, 390, 394, 395, 396, 397, 398, 399, 406, 407, 420. Camdeni Elizab. ed. Amstelod. pag. 26 in Praefat. 391, 392. Sir Simon D' Ewes's Journal, pag. 156-158. 161, 166, 167, 177, 184, 257, 302, 303, 329, 357-360, 557, 639. Bishop Stillingfleet's Preface to his unreasonableness of Separation; the Discourses written lately about the Ecclesiastical Commission, and the Convocation: a Paper entitled, Grievances of the Church of England; supposed to be written by Archbishop Sancroft. Letters of the English Reformers, in the Library of Switzerland. and Bishop Burnet's excellent Discourse of the Pastoral Care.  wished for: But, what through the inconstant Humour of a Vain and a Cruel Prince, under whom it begun; the Avarice and Dissensions of the Chief Ministers of the Court of King Edward the Sixth; the short Reign of that Prince; the contrary turn of Affairs in Q. Mary's Days; and the invincible prejudices of that great Princess Q. Elizabeth, under whom it was settled, who was against Alterations in the Church: the glorious Work did not receive the last and finishing Hand of its Master-Builders; but has ever since been hindered and retarded by several strange Occurrences; but chief by the contrary struggle of two Parties, ever since the Differences at Frankford; whereby, through mutual Animosities, and immoderate Opposition (the chief Obstacle to all Noble and Peaceable Designs,) things have sometimes rather gone back, than forwards: So that there is little hope of going on unto Perfection; until the Times of Restitution begin to appear, and God shall be pleased to dispose the Minds of Men by his overruling Providence, to so necessary, and so glorious an Undertaking.  
8 And the Voice which I heard from Heaven [verse 4.] spoke unto me again, and said, go, and take the little Book, which is open in the hand of the Angel, which standeth [or stood] upon the Sea, and upon the Earth.  
9 And I went unto the Angel, and said unto him, Give me the little Book. And he said unto me, Take it, and eat 14 it up [i. e. commit it to Memory, and keep it secret as yet, Dan. 7, 28.12, 4, 9 Ezek. 2, 8.3, 1-10.] and it shall make thy Belly bitter [because what is contained in it must be delayed for a longer time, Dan. 8.26, 27.10, 14-16.] but it shall be in thy mouth [when thou prophesiest again, Verse 11.] sweet as honey [as containing the sweet and glad tidings of Christ's Kingdom, Psalm 19, 10.119, 103. Jerem. 15.16. Ezek. 3.3.]  
14 To eat, signifies to meditate, and digest Divine Truths; as appears from our Saviour's Discourse, John 6. and withal to keep them close and secret; as Mary did, Luke 2.19, 51: the Belly denoting in Scripture, the most secret Thoughts and Cogitations of a Man. By which is signified, that Christ's Kingdom, which had appeared but for a short time (only so long as to be just seen open, and whilst the Book could be taken into his hand and mouth) should soon have a stop put to it; and thereby create much Sorrow to all the true Servants of God; but that it should again appear (signified by being again in his mouth, after it had been in his Belly) in its Glory, to the Joy and Comfort of them.  
10 And I took the little Book out of the Angel's hand, and eat it up, and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter [i. e. I was really affected, after the manner the Angel had foretold.]  
11 And he [i. e. the Angel] said unto me, Thou must 15 prophesy again [i. e. foretell the coming of Christ's Kingdom, Chap. 11.3.] before [of, or against] many 16 People, and Nations, and Tongues, and Kings [i. e. before the People, and Rulers of the Kingdom of Antichrist.]  
15 To prophesy (as is shown on Chap. 11.3.) is to foretell the coming of Christ's Kingdom; which it is said here John should do; because he was to deliver more Prophecies concerning it; and because it was to be actually performed by the Witnesses represented by John; as the people of Israel of Old were by the Prophets, who were sometimes Types of them. And from these Words we may observe;  
(1.) That the Witnesses, represented in, and by John, had already prophesied, and were still to prophesy. And,  
(2.) That the Spirit hath here given, by the mentioning of his prophesying again; an apt Transition to what was to be delivered concerning the Witnesses in the following Chapter, who are to Prophesy in Sackcloth. And,  
(3.) That the Reformation (represented in this Chapter) was an Appearance, or prophetical Representation of the Kingdom of Christ, although very imperfect; because it is said, that John was to prophesy again: whereby is intimated, that he had prophesied just before; and that the Kingdom was under a delay, and so consequently in Prophecy, and not fulfiled.  
16 By this Phrase, the Subjects of the Babylonian Kingdom are described in 
(a) Chap. 2, 37.4, 1.  Daniel; which was an Emblem of the Antichristian.    

CHAP. XI.  

The Text.  
1 AND there was given unto me [by the Angel,] a reed like unto a [measuring] rod, [i. e. a perch or Pole made of a reed Ezek. 40.3.] and the Angel [i. e. Christ, chapt. 10.1, 5.] ¹ stood [near, or before me, and presented himself unto me;] saying, rise ² [i. e. use all possible exactness, and diligence, for it is a thing worthy of it, Ezek. 40.4.] and ³ measure [i. e. enclose, and secure for the peculiar lot, and inheritance of God;] the Temple ⁴ of God [i. e. the pure Church of God,] and the Altar ⁵ [i. e. the pure Worship of God,] and them that Worship therein ⁶ [in secret, and under the Divine Security and Protection.]   

Annotations on CHAP. XI.  
¹ He is not represented, as standing upon the Sea, as before, Chap. 10. and therefore, perhaps, he might stand (as he does in the place of Ezekiel, here alluded to, Chap. 40.3.) in the Gate of the Temple; or rather, at the Altar of Incense as an Angel is represented standing in a Vision, which Synchronizes' wit● this, Chap. 8.3. And it is the Opinion of a Worthy Person▪ that the Angel, in both Visions, is Christ; who is here said to have stood [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had stood,] viz. in that former Vision Contemporary with this, with the Incense of his Name and Intercession; and had then commanded, whilst he was at the Altar, that the Temple should be measured, and the Worshippers secured; which answer to the Hundred Forty and Four Thousand, who were sealed about the same time, Chap 7.  
² So the Word signifies, Gen. 31.17. Josh. 1.2. Luke 1.39. and in several other places of Scripture; with which Sense of the Word, the vehement Charge given by this Angel to Ezekiel, on the like Account, is very agreeable, Ezek. 40.4.  
³ Israel is called in Scripture, (Deut. 32.9. Psalm 16.5, 6.74, 2. Jerem. 10.16.) the Reed, the Line, and Cord of God's Inheritance; from the Manner of Dividing Lands amongst them. And to measure, signifies, to make an Allottment of a particular possession, and to enclose and secure it, while others lie neglected, and in common. Thus the Temple is measured, Ezek. 40. and the Land of Israel, Ezek. 47.18. and Jerusalem, Zach. 2. and to leave out, (i.e. of the Enclosement) and to measure not, are of the same import in the following Verse.  
⁴ The 
(a) See Middoth ex edit, L' Emper. Pag. 190. Maimonid. de Aedific. Templi per Viel.  Temple, properly so called (as distinguished from its Outward Courts, and Apartments) consisted of the Sanctuary, or Holy Place, (called also more peculiarly, The Temple,) and of the Holy of Holies; by which the pure, and holy Church of God is signified; of which the Temple was a Type.  
⁵ By the Altar is here to be understood, the Altar of Incense (called sometimes simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Dr. Hammond confesses on Rev. 6.9) because that only stood within the Temple, or Holy Place; the other Altar, for  Offerings, being placed before the Porch, in the Inner Court of the Lord's House. And hereby Prayer (of which Incense is an Emblem●) and the pure Worship of God is denoted; the Altar of Incense (as Dr. Hammond has noted on Matth. 23.35. from Philo) being to be seen by no other, but only by the Priests that are Clean.  
⁶ That is, in the place where the Altar stood, just before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Temple, strictly so called; which is most properly the space betwixt the Table, and the Candlestick: although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well here be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Temple. Now the Temple being covered (whereas the Courts were open,) and secured with Gates, Veils, and High-Walls, from the sight and approach of the people: hereby is very appositely signified, the secret, and retired Members of Christ's Church, secured by God, during the time of the Apostasy; who are the same with the sealed ones before mentioned, Chap. 7. Whereupon, the Temple, when God's pure Worship is restored, is represented as open; whereby it also appears, that to measure, and to open, are opposite, and that it signifies Retiredness, and Concealment. For the Description of the Temple, and the further meaning of these, and the following passages; see (besides Josephus, and the Books before quoted) Dr. Lightfoot of the Temple, Dr. Hammond on Matth. 23.35. Luke 23.45. Eph. 2.4. Rev. 6.9. and Dr. Pocock on Joel; where he has given us a Scheme of the Temple, from a MSS. of Maimonides, thought by him to be as ancient as the Authors own times.  
2 But the ⁷ Court, which is without the Temple [i. e. the Visible Church;] ⁸ leave [or cast] out, [as profane, with Disgrace, and Ignominy;] and measure it not [i. e. secure it not;] for it is given [or hath ⁹ been given, and delivered by the Justice of God, for swerving from the true measure of his Laws, Ezek. 43. 10-12.] unto [or into the hands, and power, Dan. 7.25. of] the 10 Gentiles [or, Paganizing Christians;] and the Holy 11 City [i. e. the whole Visible Churc●●] shall they tread under Foot [i. e. possess it, Isa. 1.12. and use it profanely and contemptuously, Dan. 10, 11.13. Isa. 28 3. Luke 21.4. 1 Maccab. 1.] Forty 12 and Two months' [of Days, which are Years.]  
⁷ All the open space without the Temple, is called, as Grotius notes, (and as I find the Word to be used in the Jewish 
(a) Middoth, cap. 1. Sect. 4. L' Emper. in locum.  Mishna) The Court; consisting of Three open Areas, or Courts; whereof the two outermost are called, 2 Chron. 4.9. the Great Court, and the Outward Court, by Ezekiel, where the Men and Women met in separate Partitions; and the Third Court is called, the Court of the Priests, and the Inner-Court; reaching from the Court of the Men, to the Vestibulum, or Porch of the Temple; in which the Altar of  Offerings stood. All which Space, or Area, is here meant by the Court which is without the Temple; for so it was: and the Court of the Gentiles (or the Fourth and Outermost Court, added by Herod) cannot be here understood, because it was always lawful for the Gentiles to pray there; and therefore it could not properly be said to be given unto them now, or to be polluted by them, as having been always accounted unclean; whereas they were never admitted into the other Courts. And by the Court without the Temple, is very appositely understood, the Visible Christian Worship; because the Visible Worship of God was performed in that place under the Law; whereas all the Temple-Worship was hid from the People. See the Books before quoted, and Mr. 
(b) Pag. 19, 20, 478,, 479, 480. and Ainsworth on Exod. 40.33.  Mede's Works.  
⁸ Grotius on the places▪ notes, That this is called Extracludere, by the Ancient Writers concerning the Limits and measuring of Grounds: But the Word also denoting in 
(c) John 9.34. Acts 7, 58: 13, 50. Grotius in loca.  Scripture, an Ignominious casting out, or an Excommunication; it may also here signify, the leaving, or casting it out of the Sacred Enclosure, or Limits, as unsacred and polluted; as Mr. 
(d) Pag. 587.  Mede speaks.  
⁹ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of the past Sense, and not of the present, may be translated: whereby is signified, that it had been given up, or delivered by God, before the time in which it was measured; although it must be confessed, that the past Tense, is often used for the present, in Scripture.  
10 By 
(a) Hammond on Matth. 23.15. Grot. on John 12.20. Acts 21.28.  Gentiles, or Nations, the Jews understand all but themselves, and Proselytes of Justice; who were circumcised, and accounted as Jews: which were the Proselytes of the Gates (as they call them,) who had renounced Idolatry, but had not embraced the whole Jewish Religion, and were permitted to come no further, than into the Outer Court, called the Court of the Gentiles; and were thought to profane, and pollute the Temple, if they did; as appears from Acts 21, 28, 29.24, 6. But by Gentiles are most commonly meant in Scripture, the Heathen Nations round about them; who, whilst they continued in open Idolatry, were not to live amongst them; especially those who persecuted them, and laid their Country, City, and Temple waste; such as Nabuchadnezzar, and Antiochus, whose Desolations are bewailed and described in 
(b) Psalm 74. and 79. Dan. 8.1 Maccab. from Chap. 1. to Ver. 16 of the 6th.  Scripture: and such were also the Four Successive Monarchies, of the Assyrians, Persians, Grecians and Romans; whose Times (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or appointed Seasons, the word made use of by Daniel, and Jeremiah, Chap. 27.7.) are called by our Saviour 
(c) See Grotius on the place, and Mr. Mede's Works, pag. 709, 753.  Luke 21.24. the Times of the Gentiles; at the ending of which fort of Times, in the Expiration of the Roman Monarchy continued in the Antichristian, the Jews are to be restored, as our Saviour there plainly asserts; and the Holy City is no more to be trodden under foot by the Gentiles.  
Now the like Expressions, and some of the Words here made use of, being plainly taken from the 
(a) Psalm 79.1. Dan. 8.10. 1 Maccab. 1.37, 38, 39.3, 45, 51.4, 60. Luke 21.24.  Scriptures quoted in the Margin, it is manifest, that they have an Allusion to them; especially to the Story of Antiochus, a lively Type of Antichrist (who is therefore prophesied of in him, as a Type by Daniel,) and of the Gentile Times and Actions here foretold: and therefore the like Actions committed by some Christians, must be here referred to; called Gentiles, for bringing the 
(b) Mr. Mede's Apostasy of the latter Times.  Gentile Worship into the Church, together with Tyranny, and crafty Baits to entice to Idolatry; according to the Example of Antiochus (the Type of Antichrist,) and the Paganizing Jews, who did after the Ordinances of the Heathens, and built a Place of Exercise at Jerusalem, according to their Customs; and thereby gave a great occasion to the Tyrant to take Jerusalem, and to enter proudly into the Sanctuary, and pollute it, and lay it waste, like a Wilderness; and to make the City an habitation of Strangers, or Gentiles; and to become strange to those that were born in it; as you may read in the places of the Book of Maccabes before quoted. All which agrees plainly to the Apostasy, which has introduced a Pagan Christianity into the Church.  
11 Jerusalem is called so; which is the Type of the whole Christian Church; whereby is signified a Universal Apostasy in the Visible Church; the latent, or invisible one having been before measured and secured by God.  
12 A Day is put for a Year in this Book, as hath been before shown on Chap. 2.10. and then by consequence, a Month must be put for a Month of prophetical Days, consisting of as many common years as a common month doth of days. But for the better understanding of the Nature of these prophetical Times and Seasons; it will be very convenient to deduce this matter from the very Beginning and Original of it. And accordingly it is to be observed, that out of the whole space of Time assigned by God to the Transactions of this World, which is thought to be about Seven Thousand Years; there is a certain part allotted by him, for the Times of the Apostasy, and the Reign of the Beast; called by Daniel, Time, Times, and half a Time, (Chap. 7, 25.12, 7. of which it hath been discoursed already on Chap. 10.6.) which are reduced into 1260. Days, and Forty Two Months, in the Revelations: Into Days, with respect to the Witnesses, and the Seed of the Woman in the Wilderness, who are the Children of the 
(a) Mede, pag. 481, 492. Mori Oper. Theol. pag. 614, 616. Gen. 1. Luke 16.8. Acts 26.18. 2 Cor. 6.14. Eph. 5.8. 1 Thes. 5.5, 8. 2 Pet. 1.19. Rev. 22, 16. See the Notes on Rev. 12.1.  Day; and into Nights, with respect to the Gentiles, and the Beast, whose Antichristian Deeds are Works of Darkness, and they the Children of the Night, of which the Moon has the Government. And as the Natural Day is divided in Scripture, into Evening and Morning; so is this Line of Time, in proportion to that Distinction, divided into Days, which answer to the Morning of the Natural Day; and into Months, which answer to the Evening, or Night of it; the Days and Months making up one and the same Line of Time; as the Evening and Morning make up One Natural Day: whence the Time allotted in Daniel, (Chap. 8.13, 14.) for the Course of Affairs, from Cyrus to the cleansing of the Sanctuary, is called Evening-Morning; out of which (for it principally respects the Apostasy, which defiled the Sanctuary) this Line is taken; the Months out of its Evenings, and the Days out of its Mornings: which way of Speech is taken from Gen. 1.5, 16. where the Light is called Day, and the Darkness, Night; and the Moon is said to rule the one, and the Sun the other; and the Natural Day is called Evening-Morning; the Evening being put before the Morning, because the Darkness, o● Night of the Chaos, preceded the first appearance of Light, which made the Day; as the Darkness of the Apostasy (according to the Course and Order of Nature, which proceeds from Privation to Form) precedes the Morningstar, and bright Day of Christ's Kingdom: whereupon the Months of the Gentiles are mentioned before the Days of the Witnesses; because the Gentile Apostasy must be in Nature, and Time, before the Witnesses could prophesy against it; although they both commence from the same Day or Year.  
Now a Day is taken in this Prophecy, for a Celestial, Solar Year, consisting of Three hundred and sixty days, in round Numbers, according to the Custom of Scripture, and according to the degrees of a Circle, and of the Sun's passage through the Ecliptic, by which the Year is made; as appears from Three 
(a) 
360 360 360 180 1260   Times, or Years, and a half; being made equal to Twelve hundred and sixty days: and therefore in proportion, by a montb must be meant, not a month in Civil Accounts; which are Arbitrary, according to the divers Customs, and Reckon of Cities, and Nations; but a Celestial, Natural Month, depending upon the Moon, by whose Motion from one Conjunction with the Sun to another, the Month is made: According to which Motion, a Month consists of something above Twenty Nine days, and a Lunar Year of 354 days, (not reckoning the Odd Hours, and Fractions, neither in this, nor the Solar Accounts;) which is six Days above Twenty Nine Days to each Month of the Year; by which reckoning, 
(a) 
354 354 354 177 1239   Forty Two months of years, at 354 each year, amount to 1239 years; and at 
(b) 
29 42 58 116 1218   Twenty-Nine Days each Month, to 1218 years.  
But because in the 1260 Days, there are five Days taken from each Solar Year, which indeed consists of 365 Days; therefore also in the Lunar Years of the Forty Two Months, there must be Five days taken from each, that they may bear proportion to the Solar Years: which are indeed only properly and naturally Years; the Lunar Year being no otherwise a Year, than as it is determined by the Annual Course of the Sun; and being altogether uncertain, and arbitrary; but as it is adjusted unto, and brought into accord with its Motion: According to which Substraction, each Lunar Year will amount to 349 Days; and the whole Forty Two Months of Years, to 
(c) 
349 349 349 174 ½ 1221 ½   about 1222 Years; 
(d) 
1218 3 ½ 1221 ½   exceeding the Total of the Months, at Twenty Nine Days each, by about Four Days; which, because Fractions are neglected in these Accounts, we are to reckon full 1222 Years; 
(e) 
1222 38 1260   Thirty Eight Years less than the Twelve hundred and sixty Days of Years of the Witnesses; according to the proportion betwixt the Motion of the Sun and Moon; the latter of which exceeding the former by about 
(a) 
11 Days. 3 ½ Years of Years. 38   Eleven Days in a year (or a Thirty Third part;) the Increase in Twelve hundred and sixty years, or Three years and a half of years, amounts to Thirty Eight years, or twice Nineteen years; that is, two Cycles 
(b) Bevereg. Instit. Chronol. lib. 2.4, 6, 7▪  of the Moon, or Golden Number; which, being grounded upon the Period of Meton (a Famous Athenian Astronomer, who flourished Four hundred and thirty years before Christ,) was first brought into the Calendar by the First General Council of Nice, A. D. 325. to settle the Paschal, or Easter Feast, about which so great Contentions had been in the Church; which Rule and Decree is Religiously observed (as Dr. Beveridge speaks) in the Church of England.  
And thus having settled the True Notion of a Month, and the Extent of it, we are next to find out, where the Beginning of these Forty Two Months, and of the Twelve hundred and sixty Days, which are parallel to them, is to be fixed; the Holy Spirit having not been pleased to give the precise Epocha, or Beginning of them; but having left it to be searched out, by the Industry of those who consider Times and Seasons.  
We are to take Notice then, that 
(c) See Mr. Mede's Apostasy.  Gentilism, consisting in the Practice of Pagan and Idolatrous Customs, was come to a great height about A. D. 400. and that there is great Reason to fix upon A. D. 437. for the precise Year, from whence the Lord of Times and Seasons thought good to date the Beginning of its Times, or Reign, may be made more than probable from these following Considerations:  
(1.) Because it is the precise Year, in which the Church's Purity ended; it being the Year which completes the last Half Time of the Church's Purity, weighed in the Two Scales of the Balance, which appeared under the Third Seal, as hath been shown on Chap. 6.5.  
(2.) Because it is the very Year from which the Time, Times, and Half Time are to be reckoned; as hath been already proved, on Chap. 10. vers. 7. numb. 13. Which being made equal to 1260 days, Chap. 12.6, 14. the beginning of the Date of the one, must be the beginning of the Date of the other; and consequently of the Forty Two Months of the Gentiles, which run parallel to the 1260 days of the Witnesses, and of the Woman in the Wilderness. Of which, the Reformation beginning A. D. 1517. just at the Entrance of Half Time, is an illustrious Proof; as hath been observed on Chap. 10.  
(3.) Because it is the middle Point betwixt the two remarkable Half Hours, made up into One Hour, at the Ten Kings receiving power with the Beast: Concerning which, see what hath been largely discoursed on Chap. 8.  
(4.) If the beginning of the Gentiles Months, and of the 1260 Days of the Witnesses, be fixed at 437. there will be found to be a wonderful Congruity, according to the strictest Mathematical Proportion, betwixt the Days of the Witnesses, the Gentiles Months; and the Months of the Beast; who, as is evident from Rev. 17.10, 11, 12. received not his power until he came to be the Eighth King, which was not until the End of A. D. 475. or the beginning of A.D. 476. upon the Fall of the Western Emperor. Now, if the Gentiles Months begin 
(a) 
437 1222 1659. 38 1697   A. D. 437. then they must end (they amounting in the whole, as hath been shown, to 1222. Years) at A. D. 1659., sooner by Thirty Eight Years, than the 1260 Days End; which is the Exact Astronomical Proportion betwixt Solar and Lunar Time, as hath been before observed; and if the Beasts Months begin at 
(b) 
476 1222 1697   476. then they will end at 1697. together with the Days of the Witnesses; and will carry on the Times of the Apostasy, from 
(c) 
1659. 38 1697   the End of the Gentiles Months, to the End of all Antichristian Time, by the same Astronomical Proportion; consisting of Two Cycles of the Moon, or Golden Numbers. For it is to be observed; that the Church was Paganized before the Apostatising Hierarchy attained its Bestian Power; and that therefore the Months of the Gentiles (who are the Members of the Apostatising Church, before it had an Antichristian King) began before the Months of the Beast; upon whose Rise they fall into his Months; and are continued down with them, although only the Mouths of the Antichristian King came then into Public Account; as after the Erecting of a Monarchy, or after an Interregnum, those only of the Supreme Prince do. And because these Times were given to the Beast, and Times are always reckoned from the Supreme Prince's Reign; therefore the Gentiles Months are to be reckoned only as suppletory to the Beast's Months, by a kind of Intercalation of Thirty Eight Years; which by the Alwise disposal of Providence, is the Exact Mathematical proportion betwixt the Time of the Sun and Moon: to teach us by the very Astronomical difference here observed; that these were Pagan, or Gentile Times; the Heathens 
(a) Cary's Chronological Account of Time, Part 1. B. 1. Chap. 4. Spencer ubi infra.  generally observing the Lunar Year, and making it give place to the Solar; although this were more Ancient, Easie, Equal, and certain than the other; Because that their Night-Revellings were wont to be celebrated upon the Rising of the Moon; and their Idolatrous Festivities depended upon the Aspects, and superstitious Observations of that Planet. Whereupon God indulged the 
(b) Spencer de Hebraeor. Legib. pag. 715-744.  Jews the Observation of New Moons, and instituted Festivities of his own, which depended upon their Phases and Appearances; to take them off from following the Pagan ones; which yet they by degrees imitated. And therefore, I cannot but look upon the high Contest in the Church, about the Day of the Paschal Solemnity; (in the behalf of which an imposing, and a domineering Temper first appeared) and the regulating, and settling of it, according to the Motion of the Moon, to contain some Indications in it of an Apostasy then working in the Church; to which the superstitious Observation of Holy Days much contributed: whereas there was no Day at first observed as Necessary, but the Lord's Day; Vallesius 
(c) Valles. in Euseb. pag. 279. Pearson. Lect. in Acta Apostol. pag. 39, 40.  himself confessing, that although the Primitive Christians met on other Days, that yet it was Voluntarily; and that it was not the Custom to do so every where; and that all were not wont to frequent those Assemblies, where it was.  
And I cannot also but observe further, That this Paschal Cycle of the Moon, after many Corrections, was settled upon a New Hypothesis, in the very Year 
(a) Petau. Doctr. Temp. 2.57.  437, by Cyril of Alexandria; that proud and assuming Prelate, who (as that prudent Historian 
(b) Histor. 7.7, 11, 13.  Socrates notes) was the first Bishop that exercised Civil Power, and Coercive Authority, and advanced Ecclesiastical Jurisdiction at Alexandria, beyond its due bounds: For such Providential Congruities (if I may so call them) fatally, as it were, conspiring to signalise this Year, will, with other Concurrent Arguments tend much to facilitate our belief, that it is the very Epocha of the Antichristian Times; the Cycle of the Moon being then regulated, to show that her Months were just beginning; and Usurpation upon Civil Rights, Tyranny and Persecution beginning then at 
(c) Socrat. 7.11.  Rome, as well as at Alexandria; whereby the Mystery of Iniquity was gradually advanced into a Beastian Kingdom, by Leo the Great, and his Successors; and by Cyril, at Alexandria; whose Bishops were the Conservators of the Moon's Paschal Cycle; about which so many 
(d) Beverig. in Canon. pag. 19 188. Vsser. Anti●. Britannic, pag. 487.  Councils had been held, and so many rash Decrees had been made, for the anathematising of all who dissented from them, as Heretics; and that in a trifling Controversy▪ grounded upon two contrary Traditions, one of which was submitted unto at last for the sake of Peace, rather than of Truth; neither Party being able to tell exactly which was in the Right: So dangerous a thing is it to give too great Credit to Traditions not recorded in Scripture; and to be wise beyond what is commanded in it.  
(5.) The 2300 Evenings and Mornings, given Daniel 8 14. will also tend very much to the ascertaining of this Epocha: For if these 2300 Days, are so many Years, reaching from the first Year of Cyrus, A. M. 3459. to A. M. 5759. which will be the Vulgar Year of our Lord, 1772; Then, if we take Daniel's Seventy Five Years, (which are immediately added by him, as has been shown on Chap. 10. numb. 13. Paragr. 6. to the 1260 Days, as the End of all Time) from the Year of our Lord 1772; we shall come, going backwards in a Regressive Order, to the Year 1697. for the End of the Forty Two Months, and 1260 Days; which being also deducted from that Year, we shall arrive to the Year 437. for the beginning of the afore mentioned Days and Months.  
Bus because this is a matter of great moment, I shall endeavour to state, and settle it, by these following Observations:  
Obs. (1.) It hath pleased God to afford us a Scripture-Account of Time, to be our sure Guide amidst the difficulties, and intricate Mazes of Chronology; and that, sometimes in common Numbers, and sometimes in Prophetical and Mystical ones: amongst which there is a very remarkable one in Dan. 8.13, 14. Where a Line of Time is given, consisting of 2300 Days, called Evening-morning, in the Original Hebrew, in the Singular Number; perhaps to show, that it was a continued Line of Time, consisting of many several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Days of Years, answerable to the many particular Events to be transacted in them; which yet, for Memories sake, were contracted into One Aera, which might be called (as it is at the 26th Verse) The Evening-Morning Vision; and that with relation to the long Night of Idolatry and Antichristianism, called collectively, Evening; which was to precede the glorious Morning of Christ's Kingdom, at the Entrance of the seventh Thousand Year; the Type of which, the seventh day, is not distributed into Evening and Morning, as the other six days are; to show, that it is to be all Light, without any Antichristian Works of Darkness: So that this Phrase, Evening-Morning, shows, That this was a Line of Time, reaching through the Evening of Three Idolatrous Monarchies, to the Morning of Christ's Kingdom.  
Obs. (2.) In this Place of Daniel, a Question is put by an Angel to Christ, the Wonderful Numberer, who is the Word, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so the 
(a) Poli Synops. in locum.  Words are to be understood), unto how long, or unto when the Vision, should last, or endure; as the LXX. have rightly supplied the Words; understanding them concerning the things represented in the whole foregoing Vision; and not only of those specified in this Verse; which are but a part of them; and are particularly mentioned, because they were things of the greatest moment, for which the Angel was most concerned; and being to be accomplished in the last place, were more immediately to be referred to, in the Answer which was to be returned. The Question proposed then is, How long it was to be to the End of all those things which he had seen; of which the Particulars mentioned were to be fulfilled in the last place? And the Words are to be rendered thus, according to the Hebrew Text; How long the Vision, the Daily, etc. and not concerning the Daily; the Question being, How long the Vision, as well as, how long the Daily, and the Transgression of Desolation?  
Obs. (3.) This Question must, in all propriety of Speech, be meant, concerning a Period of Time, to be deduced from the beginning of the Events foretold, to the End of them; the Answer to the Question being, That the Vision should be unto 2300 Days; viz. from the Time, when the Effect of the Vision should first take place: according to which sense, a 
(b) Jachiad. in Daniel. per L' Empereur.  Jew has thus acutely paraphrased this Verse; Then the Angel answered, That the straits in which they were, were to last from the very time of the Vision, to the Evening, or Night, of the Morning, or Day of the two thousand three hundred years.  
Obs. (4.) It is expressly contrary to the very Words of the Text, to date these days from the ceasing of the daily Sacrifice; the Question being not, How long shall it be from the polluting of the Sanctuary, to the cleansing of it? but, How long shall the Vision be? That is, the whole Vision he had before seen, concerning the Medo-Persian, and Grecian Empire, as well as the taking away of the daily Sacrifice.  
Obs. (5.) The Subject-Matter of the Vision is,  
(1.) Concerning the Medo Persian Empire, Ver. 20.  
(2.) Concerning the Greek Empire, their first King Alexander, and the Division of that Empire into Four Kingdoms upon his Death, Ver. 21, 22.  
(3.) Concerning a Little Horn, or King, who was to rise out of One of those Four Kingdoms, in the latter time, or at the latter End of their Kingdom, Ver. 9, 23. which I take to be (at least principally, and in its chief mystical sense) the Little Horn, or Antichristian King, mentioned Dan. 7.8. which came up from amongst the Ten horns of the Fourth Beast, which is the Roman Empire: and is said here at the 9th Verse, to come up out of the Four Notable Horns, towards the Four Winds of heaven; that is, out of the Western part of the World, or of the Universal Monarchy of the Grecians; where the Roman Power was seated; and where it first appeared in Macedon, to encroach upon the Grecian; and the 
(a) Mr. Mede, page 654, 749.  Fourth Kingdom brought the Third into its Subjection, by conquering Greece, the Western, and Head Province of that Empire. Out of this Western Horn, or Kingdom, the Roman Power, with its Little Horn, amongst its ten horns, came forth; which alone is here mentioned; because that by it, the Exploits specified in the following Verses, were chief to be performed; many of which can also agree to no other, and none of them to any so properly as to the Antichristian King; who is certainly called a Little Horn, in the 7th Chapter, and has Characters given him there, parallel to those in this Chapter; as in speaking great things, Ver. 8. in having a look more stout, and fierce than his Fellows, Ver. 20. in prevailing against the Saints, and the holy people, and in being broken without hands, by the Ancient of Days, Ver. 21, 22.  
Obs. (6.) Although some passages of the Vision, from Verse 9, to Verse 12. may be understood of Antiochus, the Type of Antichrist; yet all of it, and especially the Exposition of it, from Verse 23, to 25. cannot be possibly meant concerning him; who understood not dark Sentences, nor was a King of any great Policy or Craft, as this little horn is described, Verses 23, 24, 25. but is expressly noted by 
(a) Liv. lib. 41. Foy-Vaillant de Seleucid. Imper. pag. 161-163.  Historians, to have behaved himself so strangely, and so unequally, that it was much doubted amongst the wisest, whether he were a Fool or a mad man.  
And the Characters given in those Verses of the little horn, are so utterly inconsistent with the Story of Antiochus; and are so agreeable to the Antichristian King, that even Dr. Moor is at last forced to confess, That this Passage was put in by the Spirit of Prophecy, with a more peculiar respect to Antichrist himself, in whom they are more eminently fulfilled, than to Antiochus his Type.  
Obs. (7.) A Day being taken in other parts of Prophecy, for a Prophetical Day, or a Day of Years; there is no Reason why it should be understood otherwise in this place; it being called here Evening-Morning, upon another account, as we have observed at the beginning of this Annotation; and not to show (as Dr. Moor thinks) that Prophetical Days are not here meant, but Natural Days; which will amount but to six Years, three Months, and twenty Days; a very small space of Time, and which can be brought to comport only with the six Years Profanations of Antiochus; which is but a part of the Vision, and cannot be here referred to; as appears from Observation 4th, and the following ones.  
Obs. (8.) The Vision gins with the Medo-Persian Empire, as plainly appears from the Explication of it, Verse 20. And if the Vision gins there, than the Line of Time must begin there too; because it is the measure of it, according to Obs. 2, and 3.  
Obs. (9) The Vision ends at the cleansing of the Sanctuary, as appears from Verse 14. Then shall the Sanctuary be cleansed, viz. at the End of 2300 days, which were to last to that time. Which cannot be meant concerning the particular cleansing of it by Maccabeus from the Profanations of Antiochus; because this could not be called the Last End of the Indignation of God; the Temple having been afterwards polluted, and blasphemed by the Successors 
(a) 1 Maccab. 6, 62.7, 33-50. and Chap. 9  of Antiochus, and trodden under foot, and entirely destroyed by the Romans.  
Obs. (10.) This Line of Time is not yet at an end; because the daily Sacrifice of the Jews is not yet restored, nor their Desolations determined; but they are still in a despicable condition, their Sanstuary and City being trodden under foot by the Turks, who at present have it in their possession.  
Obs. (11.) The beginning of the Medo-Persian Empire, is to be dated by the Joint Consent of History, and of the latest and best Chronologers; from the taking of Babylon by Cyrus: from whence the Scripture reckons the first year of Cyrus; meaning thereby the first year of his Reign over the Babylonion Empire, which was the last of the Seventy Years Captivity of the Jews; and the first of their Return into their Country, upon the Edict of Cyrus.  
Now from a due consideration of what hath been said, we may make some advance to the settling of the beginning of the Gentiles Months: For if these 2300 years, are a Line of Time, reaching from the first year of Cyrus to the cleansing of the Sanctuary: Then if we gain the true Epoch of Cyrus' First Year; we may by consequence find out the Period of these Years, and the beginning and end of the 1260 years of the Witnesses, and of the Forty Two Months of the Gentiles.  
And here, because the Reasonings of Chronologers are very dubious; and their Epoches very different, and of an uncertain Foundation (as 
(a) Epitome. Baron. pag. 11.  Spondanus with just reason complains) I shall only desire this one equitable Postulatum, to be granted me; viz. that the Scripture Accounts of Time, as they are given us in the Hebrew 
(a) Hanc supputationem recentiores Chronologi qui post Scaligerum Floruere, uno ferme consensu complexi sunt. Anton. Pagi Appar. Chronol. Pag. 1, 2.  Text, may be received as Authentic; when they are supported by reason, evidence from profane History, and the consent of the latest Chronogers; amongst whom I shall pitch upon Spanhemius 
(b) Chronol. Introduct. ad Eccles. Histor. ; as one of the latest, and the most accurate in his accounts; consulting others, as there shall be occasion. Now if we guide ourselves by this Postulatum, we shall, perhaps, find this following Scripture Calendar, to be most exact.  
  Years. A. M. From the Creation to the Flood. 1656. 2083. From thence to Abraham's coming out of Chaldea. Spanhem. à pag. 135, ad 140. 427. 2513. To the Israelites coming out of Egypt. Spanhem. pag. 142. 430. 2993. To the beginning of the building of the Temple in the fourth of Solomon, 1 King. 6.1. Spanhem. à pag. 143-145. 480. 3029. To Solomon's death, and the revolt of the Ten Tribes immediately upon it in the first year of Rehoboam, 1 King. 6, 1.11, 42. Spanhem 149. 36. 3459. ante Chr. 528. From the First Year of Rehoboam, to the First of Cyrus' Reign over Babylon, which was the End of the 70 Years Captivity. 430.  
This Number is gathered, by adding the 390 Years of Ezekiel's bearing the sin of Israel, to the Forty Years of his bearing Judah's sin, Ezek. 4.4, 5, 6. In which Chapter the Prophet shows,  
(1.) That Jerusalem would be besieged, and the Temple and City burnt, according to what Jeremiah had prophesied; the Truth of which the People beginning to call in question, there having passed now Five Years since their Captivity, without any appearance, or likelihood of it; the Prophet is commanded, Verse 3. to lay siege to Jerusalem in a Type, to be a sign to them of the real siege approaching.  
(2.) The Prophet is also commanded, Verse 9 to lie 390 Days (appointed by God himself to signify Years, Verse 6.) upon his left side, to bear, as in a Type, the Years of the Punishment of the House of Israel, or the Ten Tribes; And then is expressly commanded, to lie again (Verse 6.) on his right side, to bear the Years of the Punishment of the House of Judah, Forty Days, after he had accomplished the Three Hundred and Ninety; thereby plainly showing the Forty to be different from the Three Hundred and Ninety, and not included in them, as Interpreters generally make them, with plain Violence to the express Words of the Text.  
(3.) It is evident from the 13th Verse, that the penitential and coarse Diet, prescribed to the Prophet, during the straightness of the Siege, (a freer Diet perhaps being permitted him the remaining Forty Days after it) is not only a Type of the Famine and Misery they were to suffer; but also of the defiled and polluted Bread they were to eat among the Gentiles, during their Captivity; which is there evidently referred to, and not only the Siege of Jerusalem.  
(4.) By the mention of the House of Israel, and Judah, separately and distinctly from each other; and by God's assigning a distinct Term of Years to each, is plainly intimated, that they are represented in this Vision, as in a divided state.  
(5.) The Years therefore of their Iniquity, Verse 5. which the Prophet was to bear, must be the Years of their Iniquity, whilst they continued in a divided state; which can be no other than the Years from their first Division, and Idolatry under Jeroboam, until the End of the Captivity some of them were then under; particularly referred to Verse 13. So that the Prophet does here in a Vision show them in Prophetical Days for Years, how long their Captivity should last; and that it should not be ended until Four Hundred and Thirty Years were completed, from the time of their Division and Idolatry, which was the Iniquity for which they were carried Captive, and for which he was to bear their punishment in a Vision; showing the time from their Defection, to the End of the Captivity.  
Concerning which Prophetical and Symbolical Line of Time, it is also further to be noted:  
(1.) That the greater Number of Years of Punishment, are allotted to the Ten Tribes, because they were First in the sin, and deepest in the Gild: Whereas the Two Tribes, because they walked 
(a) 2 Chronicl. 11, 17.12, 1.  Three Years, after the Division, in the ways of David and Solomon, and were less, guilty than the other; have their punishment assigned them after the other, and that of a less continuance: And the Prophet, when he bears their Gild, is commanded to lie on his right side, to show the greater Esteem God had of them; whereas he was bid to lie on his left, when he bore the Iniquity of Israel; which being the less worthy side of the Body; thereby is denoted the less value God had for them.  
(2.) It may be observed, that this Number, Four Hundred and Thirty, is made up of Two Numbers;  
(1.) Of Forty, which is the time that the Children of Israel were to bear the punishment of the Apostasy of their Fathers, Forty Days, each Day for a Year, Numb. 14.33, 34. And,  
(2.) 
(a) 
390 7 2730   Of 390, a Number, which if multiplied by Seven makes up 2730 Days for Years; the exact Sum 
(b) 
390 40 2300 2730   of the 390, and 40 Days in Ezekiel, and of the 2300 Evenings-Mornings in Daniel: whereby is signified by the multiplying the first Term of their punishment by the Number Seven; that the Jews should lie under a State of punishment for their Iniquities, for 2730 Years; a multiplication of punishment by seven times, being the proportion of punishment settled by God, with respect to his people, Levit. 26.18, 21, 24, 28. and that after the fulfilling of that Term of Years allotted to their bearing of their Iniquity, God would restore them to their Land, and remember his Covenant; according to what God hath promised Levit. 26. 40-46. Whereby, the Extent of the 2300 days of Daniel, to the End, and to the last End of the indignation, Verse 19 and to the cleansing of the Sanctuary, is wonderfully exemplified.  
And now from hence we have gained a Line of Time of 430 Years, from Solomon's Death, to the end of the LXX Years Captivity, which is the first of Cyrus; which is made out also by Dr. Beverley, from a distinct Enumeration of the Reigns of the Kings of Israel and Judah, and the fourteen Years assigned to the Visions of Ezekiel's Temple; and does not much differ from the Calculations of the latest Chronologers; who make this time to amount to 437, or 439 years at furthest; although they confess after all their Pains, that this Line of Time is very uncertain and obscure, for Reasons collected by 
(a) Introduct. Chronol. ad Hist. Eccles. pag. 150-159.  Spanhemius. And therefore amidst so much doubt, and difficulty, where can we find a surer rest than in Scripture; whose accounts of time will after all be found the most exact; and that, when Profane History and Chronology is most in the Dark, if we take in Prophetical Time, as well as Historical. And now having settled the beginning of Cyrus' Reign, or the Epoch of the Medo-Persian Monarchy, we have obtained the beginning of the 2300 years, and withal a Line of Time from it, to the Cleansing or Justifying of the Sanctuary, i. e. of the Christian Church Typified thereby, from all Idolatry and Antichristianism, when the Holy Place, which is now shut, will appear open in Heaven, Rev. 11.19:  
Which Account stands thus: A. M. 5759 A.D. vulg. 1772. From the beginning of the Medo Persian Empire by Cyrus, to the cleansing of the Sanctuary, Dan. 8.13, 14. 2300  
Which will end in the 5759th year from the Creation, and the 1772 year after Christ, according to the common Account. From which if you take Daniel's 75 years, you come to the end of the 42 Months, and the 1260 days; and so, by a regressive order, to the Epoch, or beginning of them at A.D. 437, as hath been already shown on Paragr. 5. pag. 210. All which is deduced by particular Accounts, and after a most accurate manner by Dr. Beverley, in his several Treatises, called Scripture Lines of Time; and stand as they are proved by him in this Order:  Years. 1. From Cyrus to Daniel's 70 weeks 75 2. Daniel's Weeks 490 3. The time between the Weeks and the 42 Months 400 4. The 1260 days, or 42 Months. 1260 5. The 30, and 45 Years of Daniel 75 Which amounts to years. 2300  
3 And I will give Power [i. e. Commission and Ability of Testimony and Prophecy] unto my two 13 Witnesses [raised, and sent on purpose to testify to the Truth, and to denounce Judgements against the Apostasy;] and they shall Prophesy [i. e. declare and Preach ¹⁴ against it, and foretell Judgements;] a thousand, 15 two hundred and threescore days [of years;] clothed in Sackcloth 16 [i. e. in a Despicable, Afflicted, and Mournful condition.]  
13 To Witness, signifies to give Testimony to the Truth, against Errors and Corruptions; as the word is used, Is. 55.4. John 18.37. Acts 26.16. and also to pronounce God's Judgements against sinners, as the word signifies, Malach. 3.5. And the Witnesses are Two; because Two Witnesses at least, were required under the Law, for confirmation, Deut. 17.6.19, 15. and to show that a small number, but a sufficient one, should be made use of to confirm the Truth: But chief in Correspondence to the Types in the Old Testament; where, these Witnesses are generally Two: and accordingly God here raises up Two Witnesses, to Witness and denounce Judgements against the Idolatry of the Christian Church; as Moses and Aaron, did against the Idolatry of Pharaoh, Egypt, Balaam, and Moab; as Elijah, and Elisha did against Baal, Ahab, Jezebel, and Ahaziah; and as Zerobabel, and Joshua were Witnesses in Babylon during the Captivity.  
14 So the Word Prophecy signifies frequently in the New Testament: Although the Proper import of it here seems to be the Foretelling of the Increase and Ruin of Antichrist, and of the Coming of Christ's Kingdom, to destroy him; which being the Future Events of this Vision, the Prophesying, or Foretelling here mentioned, must relate unto them; particularly to the Kingdom of Christ, the Chief Subject of all the Prophecies of the Old Testament; which being not to begin to come into Event until the Expiration of the 1260 Days; it is until then under Prophecy, as a Future State: And the Witnesses prophesy of it, not only in their Discourses and Writings, but by the mournful State they are in; which is also of itself a signification that Christ's Kingdom is under a Delay, a Sealing, or a Prophecy; which are words of like import.  
15 These Days begin with the Forty Two Months of the Gentiles, and reach to the End of Antichristian Times, running parallel along with them; God taking care, that as soon as Gentilism came into the Church, there should be Witnesses raised up to testify against it, and to instruct the people in the contrary Truth, by their Preaching, and their Sufferings. See num. 12.  
16 This was the Habit of Prophets, when they denounced Judgements; particularly, of Elias, one of the Witnesses under the Old Testament, 2 Kings 1.8. Zech. 13.3, 4. Matth. 3.4. And thus Mattathias, and his Sons, put on Sackcloth, when the Gentiles profaned the Sanctuary, under Antiochus, 1 Maccab. 2.14.  
4 These [two Witnesses] are [or are signified by what, in the Anti-type is represented by] the two Olive 17 Trees [Zach. 4;] and the two Candlesticks 18 [o● 〈…〉 Rev. 1.20;] 19 standing before [or Ministering unto] the 〈…〉 the Earth [Zach. 4.14]  
17 The Types in this Verse are plainly taken from Zech. 4. And the Witnesses are called Olive-Trees, upon these Accounts:  
(1.) Because they are to be anointed ones (Zech. 4.14.) or Kings and Priests in Christ's Kingdom.  
(2.) Because, as the Olive Branches (Zech. 4.12.) they empty the Golden Oil out of themselves into the Candlesticks, or Churches; That is, impart to them the Fruit of those Gifts and Graces which they had received from the Spirit of God, and were as fully replenished with, as an Olive Tree is with Oil; Whereupon Christians are said to be anointed by God; and the Holy Spirit, and the Effects of it, are called, The Unction, in Scripture, 2 Cor. 1.21. 1 John 2.20, 27.  
(3.) Because the Witnesses were to perform the same Offices in the Christian, and against the Antichristian Church; as Joshua and Zerubbabel did for the Jewish, and against Babylon, the Type of Antichrist; who is called a Mountain, Zech. 10.4. And according to the Type in Zechariah, the Witnesses are two anointed, or chosen Servants of God, replenished with his Spirit (Verse 6.) who are to levelly the Mountain of Antichristianism (Verse 7.) and to finish, establish, and build up the pure Church (Verse 9) and that out of small things, (Verse 10.) that is, small beginnings, and a Sackcloth or contemptible, and afflicted condition.  
18 From hence it plainly appears, that the Two Witnesses are Two Churches, which are signified by Candlesticks in this Prophecy, Chap. 1.20. as Grotius hath most appositely remarked on the place: And amongst the Candlesticks, or Church Successions, the Office of Witnessing must needs belong to the Churches of Pergamus and Thyatira, Chap. 2. because they are the only Successions wherein Antipas, or Christ's faithful Antipapal Witness is mentioned; and are the Churches which were to witness against the Antichristian Balaam, and Jezebel; as Moses and Aaron, Elijah and Elisha, the Types of Christ's Witnesses, did witness against the Literal Balaam, and Jezebel, under the Old Testament.  
19 To stand before, signifies to be one's Servant, in Scripture Phrase: And hereby is signified, that these Churches served God purely (nothing but what is pure being able to stand in his sight, Chap. 14.5.) and continually; as the Angels do, who stand before him, to receive and obey his Commands, Chap. 8.2.  
5 And if any man will [knowingly and wilfully,] hurt, [i. e. oppress, injure or hinder] them [in the course of their Prophecy;] Fire 20 proceedeth out of their Mouths [i. e. the Efficacy of God's Word, and his Judgements and fiery Indignation, shall attend their Prayers, and their Preaching, Is: 4.4. Jerem: 23.29. Malac. 3.11.] and Devoureth their Enemy's [i. e. convinces, or confounds opposers, Is: 44.26. Jerem: 1, 10.5, 14.] and if any man 21 will hurt them, he must [for it will certainly come to pass;] in this manner 22 be killed [by Spiritual, and not by Carnal Weapons Zech. 4.6.]  
20 In this Verse there is a plain allusion to what Elijah did, 2 Kings 1. Whereby is signified, that God will certainly avenge them, and that according to the Threats and Judgements they denounce by his Spirit, and according to his Word.  
21 This Repetition assures the Certainty of the Event, according to what the Scripture observes concerning the doubling of Pharaoh's Dream, Gen. 41.32.  
22 To wit, Spiritually (at the 8th Verse intimates, this Prophecy is to be understood) after the manner that Prophets are used to destroy; that is, by denouncing God's Judgements, as Jeremiah, (Chap. 1.10.) is set over Kingdoms to root out, and to destroy; that is, to foretell, and prophesy their Destruction. Compare Jerem. ●8. 7, 9 and Ezek. 32, 18.43, 3. Hosea 6.5. and Dr. Pocock on that place.  
6 These [Witnesses] have power to shut 23 Heaven [i. e. to denounce this Judgement, Jerem. 1.10.] that it rain not [i. e. that there be a Spiritual Droughth and Famine of the pure Word of God, Isa. 5.6. Amos 8.11.] in the Days of their Prophecy [Vers. 3.] and have power over Waters [i. e. People and Nations,] to turn them to Blood, [i. e. to embroil ²⁴ them in Wars and Confusions;] and to smite the Earth [i. e. the Worldly and Antichristian part of it;] with all Plagues [viz. by preaching and denouncing them, Jerem 1.10.] as often as they will [denounce them, according to the Will and Word of God.]  
23 A plain Allusion to what Elijah did, 1 Kings, Chap. 17, 1.18, 1 41. as in the next Words there is to Moses' turning the Waters into Blood, Exod. 7.17.  
24 Which will be the Event of God's Word preached purely and efficaciously; not of itself, but consequentially, upon supposition of the sins and passions of wicked men, and the corrupt interests of the Antichristian Apostasy; as our Saviour, who was the Prince of Peace, yet saith, that he came to send a Sword upon Earth, Matth. 10.34.  
7 And when they shall 25 have finished their 26 testimony, the 27 Beast that ascends out of the bottomless Pit [i. e. the Antichristian Apostasy, now in its Ascent, or Rise to the height of a Satanical Power and Kingdom, Chap 2, 14. 9, 1, 2. Chap 13. and 17, 8.] shall make War against them [i. e. oppose and persecute them after a more open and cruel manner than he had done before, Dan. 7, 21. 8.9-12.] and shall [at ²⁸ last] overcome them, [i. e. prevail and prosper;] and [shall ²⁸ afterwards] kill them [by anathemas, and Persecutions and by ²⁹ suppressing and extirpating the Professors of the pure Religion.]  
25 This seems to be the most Natural Interpretation of these Words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often rendered by postquam in 
(a) Matth. 9.15. Luke 14.8. John 8.28.  Scripture; and the 
(a) Poli Synops. in loeum.  Aorist of the Subjunctive Mood, being often put for the past Tense; and accordingly the Words are thus rendered, in the Vulgar Latin, the French, and other Versions.  
26 They prophesy the whole 1260 Days, but their Testimony is finished, before the Beast makes War with them; during which War they also prophesied; from whence it is evident, that their Testimony is some way distinct from their Prophecy, and is to end before it. Now the proper Notion of prophesying in this Vision, relating to the foretelling of Judgements upon Antichrist (Verse 5, 6.) and of what belongs to the Kingdom of Christ, by which he is to be destroyed; the Witnesses may prophesy, in that sense, when they are dead; that is, anathematised, and deprived of Church-Priviledges: and the greater their Persecutions are, the more remarkable is the prophetical State they are in; and even when they are literally killed, they may prophesy, in the sense, that the Blood of our Saviour, and Abel, being dead, yet speaketh, Heb. 11, 4.12, 24. But Testimony, supposing an Ability to appear openly, and to be heard, believed, and credited: the Testimony of these Prophets may be said to be finished, when they were excommunicated, and could not appear, and be heard any more, in the capacity of Witnesses, giving Testimony; but only in that of Prophets.  
27 A Methaphor taken from Daniel, where Idolatrous Monarchies and Kingdoms are represented by 
(b) Vid. Mori Oper. Theol. pag. 598. Grot. in Dan. 2, 31. 7, 3. Matth. 20.26.  Beasts: And that the Idolatrous Roman Apostasy, or Pagano Christian Monarchy is understood in this Prophecy by the Beast, will be more conveniently shown 
(c) On Chap. 13. and 17.  hereafter: In the mean while, the Reader may consult Dr. Cressener's Learned and Judicious Treatise concerning the Beast in the Revelation, where he will find this great Truth evidently demonstrated.  
From the 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Reduplication of the Article in the Greek, it may be inferred, That the Beast was become Notorious and Famous; and from his being represented, as actually ascending, in the Present Tense, it may be concluded, that the Accomplishment of the Testimony was when the Beast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. the Rising, or Ascending Beast, out of Satanical Depths, and the bottomless Pit, into a Throne of Supremacy, which was about 606. as hath been shown on Chap. 9.1.  
28 For all this was not done at once, but by degrees, and not until after a long War, and doubtful Combats; according to the Description of the Rise of Antichrist, in Daniel, who was at first a Little Horn, and then waxed Great, but did not prevail, but by degrees, so far as to magnify itself against the Prince of the Host, and as to cast down the Truth to the Ground.  
29 This is most properly the Death of a true Church; which happens, when it ceases to be what it was before, as to Outward Church Privileges and Profession; which is the visible Life of a Church.  
8 And their dead Bodies [i. e. these Churches anathematised and suppressed;] shall lie [unburied;] in the 30 Street of the great City [i e. their Censures against them, and suppressing of them, shall be Public, Open, and Notorious, through the whole Extent, and in the most conspicuous places of the Antichristian Jurisdiction;] which 31 spiritually [i. e. in a mystical sense, 1 Cor. 10.4.] is 32 called [by the Spirit of God in this Prophecy;] 33 Sodom [for its Spiritual Uncleanness by Idolatry;] and Egypt [for its Tyranny, and its innumerable Superstitions and Idolatries;] 34 where also, [or in which great City] our Lord [Christ,] was crucified.  
30 By Street in Scripture, is meant, the Broad, Open, and public places of Concourse, as the Word is used, Matth. 5.6. and Esther 6.9. Whereby is intimated, that some Churches in the most Conspicuous, and Eminent Places of the Roman Territories, (which is the City concerned in these Visions, and is called the 
(a) Chap 14, 8.17, 18, 18,. 10.  great City) should be persecuted, and anathematised by the Apostasy; and that the Devastations made upon the Witnesses, should be public, and in open view; and that they should be capable of being raised and restored, contrary to what the wicked are threatened with, (Job 18.17.) that their remembrance shall perish from the Earth, and they shall have no name in the Street.  
31 From hence it clearly appears, that what is here delivered, is to be understood in a Metaphorical sense, by way of Mystical Allegory; which was common then amongst the Jews, and which the Sacred Writers, especially the Apostle to the Hebrews, makes frequent use of.  
23 Or is, in a Spiritual, and Mystical Sense; for to call, and to be, are frequently used promiscuously in Scripture. Although I presume, the meaning of this place, given in the Paraphrase, to be the truest; for as Gog was prophesied of by the Prophets, under the Names of Edom, Moab, Leviathan, and the other Chief Enemies of God, and of the Jewish Church, as the Prophet Ezekiel expressly declares Chap. 38.17. So are the Idolatrous Enemies of the Christian Church, prophesied of, under the Names of Egypt, Babylon, and the like, in this Book, and in the Old Testament.  
33 Thus Jerusalem is called Sodom and Gomorrah, Isa. 1.10.  
34 Christ was crucified at Jerusalem; which is here mentioned:  
(1.) To show, that this Slaughter of the Witnesses was to be under the Jurisdiction of the Romans; Jerusalem being then under their Dominion, and our Saviour being Crucified by their Authority: Upon which account his Suffering under Pontius Pilate, and his Crucifixion, which was a Roman Punishment, are mentioned in the Creed.  
(2.) Rome is called Jerusalem, because it succeeded the 
(a) Mori Oper. Theol. 721, 728,  Synagogue in its Carnal, Hypocritical, and Persecuting Temper; and is a City that killeth the Prophets and Witnesses of Christ; as Jerusalem of old was wont to do.  
(3.) Our Saviour is said to be Crucified at Rome, because he is crucified there in his 
(b) Matth. 25.40, 45. Acts 9.4.  Members; to whom whatsoever is done, he imputes as done to himself: Whereupon he asked Saul, why he persecuted Him, when he persecuted his Disciples. And because the Apostasy Reigns there, which sin is particularly called, the Crucifying of Christ afresh, and the putting him to an open shame, Heb. 6. 4-8.  
9 And they [or some] of the People, and Kindred's, and Tongues, and Nations [who shall be disposed to attend to, and take notice of this matter;] shall see [or diligently consider,] their dead Bodies [i: e. the deplorable, and ruinous State of these desolate Churches;] three days, and an half [see num. 37.] and shall not suffer their dead bodies to be put in 35 Graves [i. e. to be buried in utter Oblivion, and to be in an irrecoverable condition, out of all hope of being restored, Ezek. 37. 11-14. Hos. 6.2.]  
35 The same Metaphors that are here made use of, are also used in the same sense by Ezekiel, Chap. 37. 1-14. and by Hos. 13.14. where by dry bones in an open Valley, and by dead bodies in Graves, is meant a hopeless condition, without the least expectation of Recovery.  
10 And they that dwell upon the Earth [i. e. the more sensual and earthly part of the Kingdom of the Beast;] shall rejoice over them, and make merry, and shall send gifts one to another [as in time of public Joy, Hest. 9.19, 22. Nehem. 8. 10-12.] because these two Prophets 36 tormented [by their Reproofs, denouncing of Judgements, contrary Life and Conversation, and the progress of their Doctrine amongst the people, Hos. 6.5 Judg. 16.6. Jon. 4.9] them that dwell on the Earth [i. e. the Antichristian People.]  
36 As the Prophets, and particularly Elijah, one of the Witnesses of the Jewish Church, are said to trouble wicked Kings and People, 1 Kings 18.17, 18.21, 20.  
11 And after three 37 days and a half, the Spirit 38 of Life from God entered into them [i. e. they were wonderfully revived, Ezek. 37.5, 8, 9, 10, 13, 14. Hos. 6.2.] and they stood 38 upon their feet [i. e. were in a posture of Service and Defence, and appeared with Courage and Readiness to perform their Duty, Ezek. 2. 1-3.37, 10.] and great fear 39 fell upon all them which saw them [revived so wonderfully, to the Joy of their Friends, and the Consternation of their Enemies.]  
37 It is observed by the Lord Napeir, that besides the Common Prophetical Day, which is taken for a Year in Prophecy; There is also a great and extraordinary Day in Scripture, which signifies not a Year, but any Time, to be determined by Circumstances; as the Word Day is used in the Day of the Lord, and in Man's Day. Now if Day signify Time in Scripture, it may very well 
(a) Lord Napeir on the Revel. Prop. 1.15. Mori Oper. Theol. pag 179. and his Appendix to Dan. pag. 284-293.  signify so in this place; where it seems to be necessary, that Three Days and an half should be brought to comport with Three Times and a half, 1260 Days, and Forty Two Months: All which being of the same signification, there seems to be no reason, but that the Three Days and a half should be of the same Nature too; especially if we consider, that the Woman in the Wilderness which is the Church, or Witnesses, collectively taken, from whom it differs only in Notion, as the Body doth from its Members; hath Three Times and a half allotted her, as well as 1260 Days; to which there must be something porportionable in the Times of the Witnesses, which are her Seed, and are coaeval with her: and the Three Days and a half are of the same Extent with 1260 Days, and Three Times and an half; if you account the Days for Years, and then again resolve those Years into Days; denoting so many Years. But for the clearer stating of this Matter, it is to be observed; that here is a plain Allusion to the time of our Saviour's Continuance in the Grave, which is said by the Evangelist Matthew, Chap. 12.40. to be Three Days, although he lay in the Grave only one whole and entire Day of them. For he was not interred until after Three a Clock in the Afternoon of the Day in which he was crucified, Matth. 27.57. and risen again in the Evening of the Lord's Day, according to the Reckoning of the Jews, who begin their Natural Day at Evening; or (to make use of those Heathenish Names of Days which we unnecessarily retain, that I may be the better understood) on Saturday-Night, just before the Morning of the Lord's Day; he being already Risen (as the Evangelists testify, Matth. 28.1. John 20.1) before Day, whilst it was dark, when the Women came to the Sepulchre, on the first day of the Week. So that according to our Reckoning, only a part of Friday, and that a small one, to wit, from Three in the Afternoon until Evening, when the Sabbath-day began, in the Account of the Jews; Friday Night, and all Saturday, until towards Sunday-Morning, are called 
(a) Dr. Hammond on Matth. 12.40. and the Expositors on the 5th Article of the Creed.  Three Days and Three Nights; i e. Three Natural Days, in Scripture; although they consist only of the middle one entire; and but of a part of the First and Last Day. And from hence it is, that a very Sagacious 
(b) Dr. Beverley's Vision of the Witnesses slain: See Alcazer in Apocalyps. pag. 439.  Person, thinks that the Three Days and a half in this place, are to be reckoned after the same manner; making them to be only proportionable parts of the 1260 Days, and of the Times, and a half of the Beast; as the Three days of our Saviour's being in the Grave, are only parts of the Three Natural days of his continuance under death; which proportionable parts he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Season; intimate and pregnant Time, and Time within Time.  
For as Christ's Death was towards the End of the First day, so is the First Day of the death of the Witnesses to be begun from about the End of the First Time (or 360 Years, reckoned from A. D. 437. where he gins the First Time, as hath been shown on Chap. 10. num. 13.) which he places at A.D. 787. when the Witnesses were killed, and were dead, as to all open power and liberty of witnessing upon their being Excommunicated by the Second Council of Nice, after a long War about Images, called in correspondence to Prophecy, Iconomachia.  
And then (this being the First of the Three days and a half) in proportion to our Saviour's being in the Grave the whole Sabbath day; he makes the two whole Times, consisting of 720 Years to answer the two whole Days of the Witnesses unburied State; which will reach to A. D. 1507. within Ten Years of the Reformation, begun A. D. 1517. when the half time, to which the half day is parallel, begun; as hath been before shown. Upon which (in proportion to our Saviour's Rising at the beginning of the third day) some of the Witnesses began to rise, and were called Protestants, A. D. 1524. which Name he thinks (although grounded only upon a particular Protestation, made by some of the Princes of Germany, against the Edict) might be designed, and brought about by an overruling Providence, to signify, that they were Witnesses against the Beast, or Protesters, just then risen, and appearing to give Testimony, by way of Protestation, against the declining Antichristianism; there being a mysterious and fatal signification in some Names and Appellations, unforeseen by those that gave them (who might perhaps ground them upon idle and insignificant Reasons) which point out some Remarkable Events then unthought of.  
And from hence he dates the Rising of the Witnesses, in the beginning of the Half time, or Half day; said yet to be after three days and a half; as our Saviour is said, Mark 8.31. in the very same words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to rise again after three days, although it were but at the beginning of the third day, and that very early, as soon as so much of the Night was past, as that it might be called the third day: although he thinks it to be a partial and an imperfect one, suitable to the dark Evening (for so it was, John 20.1.) of the third day, when our Saviour arose; and to the imperfections of Half time: During which, there are to be continual Advances of the Reformation, and Endeavours after a higher pitch of perfection; which yet shall not be complete; nor shall there be an entire Resurrection of all the Witnesses, until the End of the last half time; which he determines at 1697. upon Reasons given before; even as our Saviour, who was seen before only by some few, appeared not unto all his Disciples, until Evening, Joh. 20.19.  
Now this Hypothesis is so agreeable to the other parts of this Vision; and so gracefully proportionable to the Type of our Lord's Death and Resurrection; and so strongly supported by several Remarkable Passages of History; as the War about Images, the Decree of the second Council of Nice, establishing them; and the Reformation appealing just at the Half Time, or Half Day; that I cannot but give my Assent to it; and that after much deliberation, and trial of the truth of it. Only I cannot but also do so much Justice to the contrary Opinions of some Famous Men, as to give the Reader a View of them, and to place them in the best light I can.  
(1.) It is the Opinion of 
(a) Mede's Works, pag. 483, 760, 766, 850, 924.  Mr. Mede, (and of Bishop Usher) That the whole Body of Protestants should be oppressed, and totally subverted for a short space; and that towards the End of the 1260 days, when they shall be finishing, and completing their Testimony. Which Opinion is refuted by Dr. Moor, in his Appendix to Daniel; and seems to me to be highly improbable, because it supposes, that the Witnesses had never been slaughtered before nor lain dead in the Streets of the Apostate City; which is utterly contrary to all History.  
(2.) Monsieur Jurieu, and other Famous and Judicious Persons, have thought that the Churches of Piedmont, and of France, are the Two Witnesses; and have accordingly remarked several things relating to their Rising after three years and a half. Concerning which Opinion these following things may be observed:  
(1.) That these Two Churches are of a very Ancient Original, probably planted by Apostolical Men in the First Ages of Christianity; the former being the Remains of that part of the Churches of the Diocese of Italy, which were under the Bishop of Turin; who are commonly called the Waldenses: and the latter (not called Albigenses, until after the Council at Alby in Languedock, A. D. 1178.) being the Successors of the Ancient Churches of Gaul. For which see Learned Mr. Allix's Accounts of those Two Churches.  
(2.) These two Churches have maintained from the beginning their Independency 
(a) Allix. Du Pin de antiq. Eccles. Discipline. pag, 23. 27. 82-96.  from that of Rome; and have witnessed in all Ages against the Apostasy 
(b) 
Allix Remark. on Albig. Chap. 19 on the Church of Piedm. pag. 188. 207-210. 286.  
Mede's Works, 517, 721. 722.  
Usher de Succession. Eccles. pag. 78.   from the beginning of it; always asserting the Pope to be The Antichrist; and attributing to him the Characters of him given in this Prophecy, of which they were diligent Readers: Upon which Account alone, their Adversaries having nothing else to object against them, they were severely persecuted; becoming thereby after a most remarkable manner, Antipas, Christ's faithful Martyr, and Witness against the Papal Corruptions.  
(3.) These faithful Churches were placed by Providence, like Candlesticks on a Hill; being situated, as Mr. Allix remarks, amongst the Alps, and Pyraenean Mountains, that they might be exposed to the view of Four or Five Kingdoms all at once; one of them being planted in Italy, the very Seat of the Beast; and shining there (according to their own Motto and Device) as a Light in the midst of the Egyptian darkness of the Apostasy surrounding them; and the other possessing the Southern parts of France, that it might the better convey the Purity of the Gospel into Spain, over the Mountains, and into England, and other places from the Seacoasts; which was actually performed 
(a) Allix's Remaaks on the Albig. pag. 222-237.  by them with great success; some Remains of their Doctrine continuing in Spain until the times of the Reformation; and the Lollards, and the Followers of Wickliff, in England, having been instructed by them.  
(4.) As no Churches can show a fairer Account from the most early times of faithful Witnesses against the Apostasy; so can none parallel the Persecutions they have undergone from the Papacy; or pretend to a better Title, to prophesying in Sackcloth, for 1260 Years, being warred with by the Beast, killed by him, and lying dead in his great City, than they can, Insomuch, that although the Title of Witnesses may be justly given to all the other Bodies of Christians, who have testified through all Ages of the Church, against Antichristian Corruptions; yet they must be confessed to have the Pre-eminence upon many Accounts: but especially by reason of their Visibility, and uninterrupted Succession from the Times of the Apostles; their Constancy, Zeal, Courage, and Success (most Nations having received the purity of the Gospel from them) their Sackcloth, and mournful condition; and their dreadful and unparallelled sufferings from the Papacy; under which they are still in a state of Death.  
(5.) But although these Churches are the most Eminent, and most Conspicuous Body of Christians, concerning which it can most properly be said, that they have prophesied, as Candlesticks, or Churches, regularly, and orderly constituted, in a continued Succession of Pastors and People; and that by emptying the Oil out of themselves into other Churches; most of which own the Reformation to them: Yet they are not the only Body of Christians which are to be accounted Witnesses; and of whom it may be said, that they shall prophesy 1260 Days. For the Albigenses, or Churches of Gaul, are accounted one of the Witness-Churches; which yet cannot show an orderly, continued Succession from the beginning of the Apostasy; which is clear, and uninterrupted only in the Succession of the Churches of Piedmont: And all the faithful Christians in the Communion of the Apostasy, but not of it, who have, through the Succession of all Ages, witnessed against it; are to be accounted Witness-Churches; that is, States or Successions of Faithful Witnesses, as Church is used in the Vision of the Church-Prophecy.  
For by the Two Witnesses are meant (as appears from the Notes on Chap. 2. 12-29. and on Chap. 11.4. num. 18.) in general, Two Successions of Faithful Christians, witnessing from the Beginning of the Apostasy: the one in the Communion of it, typified by Pergamus; the other in a distinct Communion from it, typified by Thyatira, the Emblem of those pure Reformed Churches which are under the power of Anti-christian Princes; and are not Established by Laws, and maintained by Reformed Magistrates, as the Sardian, and Philadelphian Churches are; which risen out of the other Two Successions at the beginning of half Time; and are still Witnesses; but Witnesses risen to an imperfect State; although under Reformed Princes: Whereas the other are Witnesses still lying dead in the Streets of the City, as the French Churches do: or else risen only to some Favour and Protection; but within and under the Dominion of Princes of the Apostasy; as the Churches of Piedmont. For during the space of Half Time, until the Three Years and a Half are fully ended; many of the Witness-Churches may lie dead; and none will be raised to a perfect State by the Spirit of Life from God. But as for those Churches of the Reformation, who are under Reformed States; they being already raised to Life, cannot again return to Popery, or be utterly extinguished by it; because they having been raised by Christ, cannot die again: Only as to whatsoever remains of Antichristianism, may be in any of them.  
(6.) God 
(a) Alcazer in locum, pag. 420, 421, 439.  hath ordained, that the Persecutions of wicked and Antichristian Tyrants should sometimes end after three Years and a half; in congruity to the three times, and three years and a half of the continuance of Antichrist; and to the Resurrection of our Saviour after three days; this being the time in which the Church may have hope of deliverance, according to the Type of Christ's deliverance from the Grave; a longer continuance of Persecutions being apt to make the Church despond; which expects (according to Hosea 6.2.) a Revival and Resurrection on the third day; and is out of ordinary hopes, if it last a day longer; as Martha despaired of the Revival of Lazarus, because he had been dead four days. And thus it is observed, that 
(b) Grot. in Dan. 7.25.  Antiochus, a Type of Antichrist, oppressed the Jews for three years and a half; and that the Persecution under 
(c) Alcazer, pag. 420, 421.  Nero, and that in 
(d) Poli Synops. in Apoc. 11.19.  England under Queen Mary, and in the Netherlands under Duke D'Alva, lasted for the same space of time: That it was much 
(e) Jurieu's Pastor. Let. Tom. 3. Let. 21.  about that time from the Coronation of the late King James, to the Arrival of King William into England; and from the Revocation of the Edict of Nants, October 12/22, 1686. unto Their Majesty's Coronation, April 11/21, 1689. when a Spirit of Zeal and Courage entered into the Protestants of France; That it was about that time, from Tyrconnel's entering upon the Government of Ireland, Feb. 6, or 12. 1686/ 7. unto his Majesty's signal Success in Ireland, in July, and August 1690. And (lastly) that the Protestants of the Valleys 
(a) See Monsieur Jurieu's Pastoral Letters. An account of the Vaudois, Printed at Oxford, A. D. 1688. Peter Boyer's History of the Vaudois, Printed at London, 1692. The History of the Negotiation between the Duke of Savoy, and the Country of Switzerland, Printed at London, 1690. Lettres sur les Matieres' du Temps. Tom. 3. Pag. 198.  of Piedmont returned to their Country at the precise Term of Three Years and an half, after their total dissipation. For by an Edict dated Jan. 31. 1686. their Religion was forbidden upon pain of Death, their Churches were ordered to be demolished, and their Ministers to be banished; which Edict was published in the Valleys, April 11. and was put in Execution by the help of French Troops, who attacked them on the 22d of the same Month, and totally subdued them in the following Month of May; when many of those poor people were killed, and barbarously slaughtered; and the miserable Remainders of them, were permitted to departed; who after a tedious March in the depth of Winter, arrived at Geneva the December following of the same Year 1686. But about three years and a half, after their dissipation (they having in the mean while, been kindly received by their Neighbour's of Switzerland, Geneva, Holland, and others; and not suffered to be put in Graves by the Popish Nations round about them, who appeared in their Favour) All on a sudden, they took an unanimous Resolution of returning into their Country; and that at first against the Advice of their Friends, who altogether despaired of their Success. And accordingly, about the beginning of September, 1689. they passed the Lake of Geneva secretly, and without the knowledge of that Government; entered into Savoy with their Swords in their hands, recovered their Ancient Possession, and established themselves in it by the Month of April 1690. notwithstanding the Opposition of the Troops of France and Savoy; Of whom they killed great Numbers, with an inconsiderable Loss to themselves, who were but a few, in comparison of their Enemies. Upon which the Duke of Savoy finding them to be encouraged and assisted by Foreign Princes, recalled the rest of them, and reestablished them by an Edict dated June 4. 1690. with Liberty for the French Refugees to return with them; three years and a half after their total dissipation, in the End of October 1686. For although they were not Established by the Civil Power, until the beginning of June, a Month after the Expiration of the three years and a half; yet they had regained their own Possessions, and expelled the Strangers out of them by April; and had received great Assistance in May, just at the End of the forementioned term of Years.  
Now although I must confess that there are many things very much to be taken notice of in this Account; yet it cannot be the Resurrection here pointed at: because the Sister Witness Church of France, still lies desolate, and dead in the Street of the great City; and what hath already been performed in Favour of the Waldenses, comes so much short of what may be justly thought to be meant by the Resurrection here foretold, that I cannot look upon it, but as a Providential Congruity (if I may so call it) and a Pledge and Earnest of a much greater Life, and that of a more spiritual Nature than what hath yet happened unto them: which I pray, hope and humbly believe, upon Prophetical Grounds, in which I trust God has graciously assisted me, not to be far off.  
38 This is plainly taken from Ezekiel's Description (Chap. 37.) of the Restauration of the Jews from Babylon, and of what will come to pass at their final Restauration, of which the former was but a Type. Whereby is signified, that God shall extraordinarily revive the Witnesses which are in a dead condition, and mightily assist the Churches which are already raised, to imperfect degrees of Life, Gifts and Graces; and so are consequently still in a Sackcloth and mournful Condition, for the continuance of Judaisme, Paganism, and Antichristianism in the World, and the Imperfections of its own State: so that they shall be seen, and taken notice of by all; as standing upon their Feet: That is, as being in a steady Posture of Self Subsistence and Defence; and that after an Eminent, and most Conspicuous manner, Zech. 14.4.  
39 For they shall stand upon their Feet, an exceeding great Army; according to what is prophesied of the Jews, Ezek. 37.10.  
12 And they [i. e. the Witnesses standing upon their Feet in a Posture of readiness, and Preparedness;] heard a voice from Heaven 40 [i. e.] had an extraordinary call, and a Divine impulse;] saying unto them, come up hither [unto a state of Security, Purity and Glory;] and they ascended up to Heaven 41 [i. e. enjoyed a pure, and Holy Church-State;] in a [bright, Matt. 17 5. Acts 1 9] cloud [i. e. in Glory;] and their Enemies 42 beheld them [i. e. their great change and advancement was visible and notorious to all, even to the Antichristian Apostasy.]  
40 From hence, and from what goes before, it is manifest, that this will be performed after an extraordinary manner, by the more immediate power and assistance of God; from whom the Spirit of Life came, and all the Preparations and Abilities for the performance of this great Action.  
41 Their Church State is called Heaven, in opposition to the Antichristian one, which is called Earth, and the World; and because of the security from Persecution, which should attend it; and the Purity of its Doctrine, and the Holiness of it, and its Professors; and the Glory, Honour and Esteem it was to be in amongst Men; especially Supreme Powers, who are denoted by Heaven in this Prophecy, Rev. 12.4.  
And a pure Church-State is called Heaven, because it is a Resemblance of the Kingdom of Heaven, as it shall be upon Earth; and is an Exemplar of what is actually decreed, performed and represented in Heaven in behalf of it, before the Throne of God; as appears from Chapters Fourth and Fifth.  
42 Here, as well as in what goes before, is a manifest Allusion to the Circumstances of the Ascension of our Saviour; but with this difference, that only the Apostles, or chosen Witnesses beheld Christ's Ascent; but here, even the Enemies of the Witnesses are to testify it, it shall be so Notorious and Convincing to all.  
13 And the same hour [i. e. about the same time, but after their ascent, Chap. 8.1. Num. 11. Chap. 9.15.] was there a great * Earthquake [i. e. a commotion, and sudden change of thing, in the World, and especially in the Apostasy ⁴³;] and the 44 tenth part of the [great] City [i. e. of the Roman Antichristian Kingdom, ver. 8. chap. 17.78] fell [by the commotion, change, or Earthquake;] and in the Earthquake were slain 45 of Men seven thousand: and the remnant [or the remaining successions of Men to the Kingdom of Christ. See chap. 2, 24. 3, 2.] were affrighted [at these Judgements;] and gave 46 Glory to the God of Heaven [alone; and not to Saints and Images as had been before done.]  
* As there was at our Saviour's Death, and after his Resurrection, Matth. 27, 51.28, 2.  
43 Which is called Earth in this Prophecy.  
44 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be meant,  
(1.) The Tenth part of the City; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood: and then it may denote Rome, as under the Papacy; which Mr. Mede supposes to be the Tenth part of Old Rome: or rather because it is doubted, whether Mr. Mede's Dimensions of Old and Modern Rome, be exact; some One most Notable Kingdom of the Ten, into which the Western Roman Empire was divided; as is observed on Chap. 17. Whereby the Kingdom of France may most peculiarly be denoted; which was the Tenth part of the City; that is, the last of those Ten Kingdoms which arose out of the Ruins of the Roman Empire, and gave their Power to the Beast; as may be seen in the Catalogue of them, given by the Judicious and Learned Author of the Book de 
(a) Pag. 17.  Excidio Antichristi.  
Or, (2.) By the Tenth of the City, may rather be meant the whole Papal Jurisdiction; called, the Tenth, because it is symbolised in Prophecy by Ten Toes, Ten Horns, Ten Kings, united under the Papacy; as will be shown on Chap. 17. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify, not the tenth part of the City, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Decemprincipality, the State of the Antichristian Jurisdiction, or City, after it came to have Ten Kings; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 6.8. signifies not the fourth part of the Earth, but the fourth Earthly Kingdom, or Monarchy; which is a Sense of the Phrase more comprehensive than the former, and more suitable to the symbolical Genius of this Prophecy. And it is said to fall; that is, to be ruined and destroyed in the Commotion; as Babylon is said, by the Prophets, to be fallen, or destroyed.  
45 In the Greek it is, were slain Names of Men seven thousand. By Names of Men (as Dr. Moor observes) may be meant Titles, Dignities, Offices, and Orders of Men, by which they are named, and distinguished; or the Men themselves, who were Men of Name or Repute, upon those, and such like Accounts; as Vile or Base Men, on the contrary, are called, Men of No Name, Job 30.8. And by seven Thousand of them being slain, is meant, that there shall be a Perfect, Total and Solid Overthrow of the Popish Hierarchy and Jurisdiction; which shall entirely be slain, or cease to be what it was before; which is signified by Seven, a Perfect Number, multiplied into a Thousand, a Cubical, Solid Number: as 1 Kings 19.17, 18. from whence this Expression is taken, God saith, that he had seven thousand left in Israel; That is a perfect Number of pure Worshippers, reserved entire in secret. See Notes on Chap. 1, 4. 7, 4, 5. 9, 5. 20, 4.  
46 To give Glory to God, is to confess their Faults, and acknowledge the Righteousness and Justice of God in his Punishments, as Achan did, Josh. 7. 19, 20. and Nabuchadnezzar, Dan. 4. 34-37. and thereupon to Honour and Worship him after his own manner; and to forsake their former Idolatry, Rom. 1.21, 25.  
14 The second Woe 47 [of the sixth Trumpet, viz. Turkish Mahometism, chap. 8, 13, 9, 12] is passed [already;] and behold the third 47 Woe [viz that of the seven●h Trumpet upon Antichrianism, chapters 14.15.16.] cometh quickly 47 [into event, and execution, after the second is past; upon the sounding of the seventh Angel, chap. 10, 7. 11, 15.]  
47 The First Woe is that of the Locusts, or Saracens; the Second of the Horsemen of Euphrates, or the Turkish Mahometans; the Third is the Woe of the seventh Trumpet, or Angel upon Antichristianism; which is largely related in some of the following Chapters. And in this Verse is plainly asserted,  
(1.) That during, or rather after the Earthquake, and the Effects of it, upon the Ascent of the Witnesses into Heaven; the second Woe, or Turkish Mahometism should pass off; and that more particularly from the Grecian Churches, and their Empire, or Imperial Seat: For it is here said, after the Vision of those Events, that the second Woe is past; that is, it was then past in Vision; and consequently was to pass off in the Event and Completion at the time immediately following the fulfilling of the foregoing Vision.  
(2.) That the Third Woe of the seventh Angel upon Antichristianism, was to follow quickly, upon the passing off of the second Woe; that is, upon its ceasing to be a Woe, or a Scourge to Antichristianism; for which End it was designed by God: who will then inflict Woes of another Nature upon them.  
And (3.) That the Effects of the seventh Trumpet shall not take up any long time in their accomplishing; but shall be performed with speed, and of a sudden; which may perhaps be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for, as a Judicious Person hath acutely observed, the sixth Trumpet comes immediately after the Fifth, as well as the seventh after the sixth; and therefore it cannot be distinguished from the others by its immediate Succession, which is common to them all; but by the speed of its Motions, and the quickness of its Events.  
15 And the seventh 48 Angel sounded, and there were great [or loud,] voices] of acknowledgement, of the Kingdom of Christ, and of Thanksgiving for it;] in Heaven [or in the Heavenly pure state of the Christian Church, num. 41.] saying, The Kingdoms of this World, are becometh Kingdoms of our Lord [God the Father;] and of his [Son] Christ, and he shall reign for ever 49 and ever [Dan. 2, 44. 7, 14, 18, 26, 27.]  
48 Seven is a Number of Perfection, and hath a reference in this Vision to the Kingdom of Christ; which is here foretold should come upon the sounding of the seventh Angel; and is to consist, not in destroying, but in reducing the Kingdoms of this World; that is, the several Civil Governments of it, to a Constitution suitable to Christ's Gospel, whereby they become his Kingdoms; and in Christ's Reign over these Kingdoms thus modelled; which shall be for ever and ever; That is, to the End of all succeeding time here upon Earth; no other Empire or Kingdom being to succeed it, 1 Cor. 15. 24-29. But of this we shall have Opportunity to discourse more fully hereafter, or the three last Chapters.  
49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(a) Dr. Hammond on Matth. 24.3. and Luke 1.70.  signifies in Scripture an Age of the World, or some eminent Period of it; more particularly that of the Jewish Church and State; and therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems here to be denoted the End of all the Periods, or Divisions of Time, consummated in that of the Messiah; which is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, World, or Age to come, by the Jews.  
16 And the four and twenty 50 Elders [or representatives of the Jewish Church, chap. 4. 4, 9, 10] which sat before God on their seats [in a posture of Authority, as being to reign with Christ; yet fell upon their Faces with great humility and reverence,] and worshipped God [upon this happy, and glorious change of things.]  
50 Here is an Acknowledgement of Praise and Thanksgiving to God; according to the usual manner in this Prophecy; as hath been before frequently observed; and that made by the Twenty Four Elders, the Representatives of the Jewish Church; and by Voices in the former Verse, which perhaps proceeded from the Four Living Creatures who are the Voices, or Speakers in the sixth Chapter.  
17 Saying, We give thee thanks, O God Almighty, which art, and waste, and art to come [i. e. the Eternal Jehovah;] because thou hast taken 51 unto thee thy great [or extraordinary] power [which hath been hitherto usurped by Satan, Mahometism, Antichistianism, and the wicked Powers of this World;] and h●th reigned [visibly, and powerfully in Truth and Judgement without any rival.]  
51 Here is declared the Succession of Christ's Kingdom; as it is the manner to proclaim the Succession of Princes.  
18 And [or although ⁵²] the Nations [or Gentiles, that is the Paganizing Christians, verse 2.] were angry [for being cast out of the visible Church, which they had defiled and usurped, verse 2. Psal. 2. and 99.1.] and [or but ⁵²] thy wrath 53 is come [or is ready to be poured forth and executed upon the living;] and the time of the Dead [is come;] that they should be Judged [both good and bad according to their Deeds;] and that thou shouldst [in that time of Judgement;] give reward unto thy Servants the Prophets [or Witnesses of the Jewish Church; or Ministers, Dan. 12.3.] and too the Saints [or eminently holy Persons of the Christian Church;] and [to all] them that fear thy Name [in every Nation according to the light and talents God hath given them, Acts 10.2, 34, 35.] small and great [in Office or Graces; who shall be rewarded according to what they have received, and the use they have made of it, Mat. 25.] and shouldst destroy them [of all sorts] which destroy [or corrupt] the Earth [by their Tyranny, Wickedness, and Antichristian Apostasy.]  
52 In both these Senses the Article is used in Scripture, according to its Acceptation in the Hebrew of the Old Testament, Gen. 15, 10.17, 5. Job 17.10. Jerem. 11.17. and in several other places.  
53 This Verse relates to the Time of Trouble, mentioned Dan. 12.1. and the great Battle, Rev. 16. and the Resurrection and Judgement, mentioned in the last Chapters; which shall be particularly discoursed of in their proper places.  
19 And the Temple of God [i. e. his pure Worship] was opened in Heaven [i. e. became visible in the Church;] and there was now seen in his Temple [which before was measured, sealed, and shut up, verse 2.] the Ark 54 of his Testament [i. e. the greatest Mysteries of Religion, which were before obscured by Antichristianism, were most clearly made known;] and there were lightnings, and voices and thunderings, and an Earthquake, and great hail [i. e. high, and clear Manifestations, and signs of Christ's Kingdom, Mat. 24 Rev. 4, 5.8, 5.]  
54 The Ark of the 
(a) Numb, 4.5, 20. 1 Sam. 6.19. Exod. 25.  Testament was always kept secret, and covered, and was to be seen only by the High Priest once a year; whereby the Mysteries of Religion are Typified; which the Angels desire to look into, and were not Revealed unto them but by the Church, 1 Peter 1.12. Ephes. 3.10. Now these Mysteries, called here, the Ark of His, that is, Christ's Testament, or New Covenant, which were mightily obscured and perverted under the Reign of Antichristianism appear opened; that is, clearly manifested unto all, Jews as well as Christians, now united into One Body; from whom also they had been for a long time hid, by Types and Veils, and a Judicial Blindness, 1 Cor. 3. 13-16. Rom. 11.25. Which Temple here opened, and the Ark seen it; are more fully and largely prophesied of by Ezekiel, from Chapter the 40th to the End of his Prophecy.    

CHAP. XII.  

The Text.  
1 AND * there appeared [in vision;] a great wonder [or prodigious sign portending great things;] in Heaven † [or in the pure Primitive Church State;] a Woman [i. e. the Church, the Spouse of Christ, Isa. 54.1. 2 Cor. 11.2. Eph. 5.32.] clothed [or Environed] which the Sun [beams, shining all about her; i. e. full of Communications of Glory, Purity, and Holiness, from Christ the Sun of Righteousness; Malac. 4.2.] and the Moon ¹ [i. e. Antichristianism] under her feet [i. e. in comtempt, and in subjection to her;] and upon her Head a Crown ² of twelve ³ Stars [representing the twelve Apostles, chap. 1.20.]   

Annotations on CHAP. XII.  
* The Beast having been but just mentioned in the former Chapter, Verse 7. the Holy Spirit doth here (according to the Custom of Scripture, which takes occasion from the bare mention of a thing, to give a larger Account of it) begin to set forth who he was, and from whence he had his Original, and how he came to be so powerful, as to make War with, and kill the Witnesses; which Subject is prosecuted in this, the following, and the seventeenth Chapter.  
And here we may observe, that the Vision of the Woman is Cotemporary with the Fifth Seal, Chap. 6.9. when the pangs of Persecution were at the height, the Child being brought forth in the Christian Empire, in the next Seal.  
† Heaven (as hath been cursorily observed on Chap. 11.12. num. 41.) is not to be understood always in this Book only, and perhaps not primarily of the Church-State on Earth; but of the Archetype, or State of it now in Heaven; there seeming to be in Heaven a Kingdom of Christ, and an Heavenly Tabernacle and Sanctuary; which is an Archetypal, and Exemplar State of what is to be performed on Earth in the Church. Whereupon a Door was opened to John in Heaven, Chap. 4, 1. and the Temple of God was opened in Heaven, Chap. 11.19. Which Interpretation will be much strengthened by a due Consideration of Hebr. 9 where the Apostle distinguishes betwixt a Worldly 
(a) See Grotius on Heb. 9 and Mr. Dodwell of One Altar.  Sanctuary, and a Heavenly one; and calls the Jewish, a pattern of things in the Heavens.  
And there is also in this Book, a Consessus, Synedrium, or Seat of Judgement in Heaven, described in the Fourth and Fifth Chapters; before which, Satan as God and Prince of this World, was (as it were) tried, and after his Accusation of God's Servants, and Defence of himself, adjudged to be cast from the power of Godship, which he had in those parts of the World which are concerned in this Prophecy. Whereupon there is Joy in Heaven (verse 12.) upon the brethren's being acquitted, upon Satan's Fall from the Rule he had by God's Justice over the wicked World; the Glory which accrued to God by his Wise and Holy Administrations, and the present Advance of Christ's Kingdom: Upon the increase of which, the Saints may receive increase of Glory in that Heavenly Tabernacle which shall come down from Heaven in the New Jerusalem State.  
¹ Worldly things, because of their Mutability, may be reprseented by the 
(a) See Mr. Mede on this place; and Pag. 613. Poli Synops. in Gal. 4.3. Coloss. 2.8, 20.  Moon; the lowest of the Planets, and nearest to the Earth: Paganism also (one and the same Symbol having divers significations in Scripture, as Grotius observes on Heb. 9.11.) may be very well signified by it; but Antichristianism is here chief intended, the main Subject of these Visions; denoted by the Moon, because of the Paganism it introduced into Christianity; whose Idolatrous Rites were Works of the Night, or of Darkness, of which the Moon is the Governess; and whose Festivities depended upon the Motions and Aspects of that Planet, as hath been already observed on Chap. 11. num. 12. And by the Moon's being here under the Sun, as it is when it Eclipses it; seems to be pointed out the critical time of this Vision; viz. that it was when the pure Apostolical Church, typified by Ephesus, was about to leave its first Love; and to receive a 
(b) Compare Luke 21.24. with Rom. 11.12, 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Diminution or Eclipse, from the increasing Apostasy; for the Lustre of the Christian Church of the Gentiles, was diminished upon the coming in of the Apostasy; and is not to have its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Full Light of Graces, Knowledge, and Converts, until the Paganizing Times of the Gentiles, in the Antichristian Apostasy, are fulfiled.  
² To show, that the Apostolical Doctrine is the Chief Ornament, Crown and Glory of the Church: Thus the Word Crown is used, Isa. 28.5. Phil. 4.1. 1 Thes. 2.19. And in this Verse there is an Excellent Description of the pure primitive Church, enlightened and adorned by Graces, Gifts, and Communications from Christ; and with the pure Apostolical Doctrine; but yet capable of having its Light eclipsed by Antichristianism, rising from under its Feet; and of having its Crown of pure Gold fall from off its Head; except Christ hold it in his Right Hand, Chap. 1.16.  
³ Hereby is signified, that the Church was Apostolical; the Twelve Apostles being represented by Twelve Stars, because they enlightened the Church, and were constant, and sixth in their Doctrine; not variable and unconstant, as the Moon is in its Appearances and Motions; whereby it is the fit Type of Antichristianism. See the Notes on Chap. 7. 4, 5. and 21. 15-21.  
And perhaps the Twelve Stars may be symbolical of the Twelve Tribes, as they shall be in the New Jerusalem State; Predicted and Typified by this State of the Church: as the Glorious Kingdom of Christ is by the Christian Empire.  
2 And she [i. e. the Church;] being with ⁴ Child [i. e. very Fertile and Fruitful with true Christians, Is. 54, 1.60, 22.66, 8. Ezek. 16.20] cried, travailing in Birth, and pained to be delivered [i. e. laboured with her utmost endavours, to bring forth, set up, and propagate Christ's Kingdom, Isa. 66.7. Gal. 4.19.]  
⁴ The Metaphors in this Verse are chief taken from Isaiah's Description of the Perfect Church, consisting of Jews and Gentiles united into One Body, as it shall be in Christ's Kingdom, Isa. 66. 5-24.  
3 And [whilst the Women was in Travail;] there appeared another Wonder in ⁵ Heaven, and behold a ⁶ great ⁶ red ⁷ Dragon [i. e. the bloody, and Persecuting Pagan Roman Empire of a great Jurisdiction and Extent;] having seven ⁸ Heads [or Forms of chief Government successively one after another. See Chap. 17. 9, 10.] and ten ⁹ Horns [or Kings, Dan. 7.20, 24. Chap. 17.12.] and seven 10 Crowns [or Diadems,] upon his Heads [noting the seven successive Forms of Government in the Roman State to have been Imperial and Supreme.]  
⁵ The Dragon appears as in Heaven, because he was reputed as God by the Heathens; and was now worshipped, and in power in the Pagan Empire.  
6 6 7 Pharaoh, Egypt, and other Idolatrous and Persecuting Powers and Empires, are represented by 
(a) Psal. 74.13, 14. Is. 27, 1.51, 9 Ezek. 29, 3.32, 2.  Dragons, in Scripture, and by Leviathan, and other monstrous Creatures; for so the Word translated 
(b) Dr. Pocock on Mic. 1.8. Malac. 1.3.  Dragons, signifies in general in the Old Testament: And accordingly the Roman Pagan Empire is set forth by a Dragon, because it was a Satanical Kingdom, showing a Diobolical Spirit in its Persecution, Idolatry, Tyranny, and Unjust Enlargement of Dominion; Upon which also the Dragon is represented, as of a great Size, and red, or bloody: and because Satan, (called a Dragon, or Serpent, from his tempting our first Parents in that shape, ver. 9.2 Cor. 11.3.) really influenced, and presided over that Empire, as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a Governing and Assisting Daemon; and was indeed worshipped by them, when they sacrificed to their Idols, 1 Cor. 10.20.  
⁸ Rome indeed stood upon seven Hills; which yet are not here meant, because Head signifies in Scripture, the Governing Part, Isa. 7.20. Dan. 7.6. 1 Cor. 12.21. and therefore by these seven Heads, are appositely denoted the seven successive Governments of the Roman State; viz. Kings, Consuls, Decemvirs, Dictator's, Tribunes, Caesars or Emperors, and the Antichristian King, the seventh Head. See the Notes on Chap. 17. 9, 10.  
⁹ Horns (as hath been shown on Chap. 5.6.) signify Kings and Kingdoms; and the Roman Empire is represented with Ten Horns, that it may bear proportion with the Description of it given Dan. 2.41. where the Fourth Kingdom hath the Toes of a Man, which are Ten. See Chap. 17.12.  
10 Crowns are an Emblem of Imperatorial and Supreme Power; and therefore the Ten Horns do not appear crowned, because they were not as yet in being as Kings, but were Subjects to the Roman Empire. See on Chap. 13, 1. 17, 12.  
4 And his 11 Tail [i. e. his Power and Subtlety;] drew [after him, and reduced under his Power,] the third 12 part of the Stars of Heaven [i. e. the Potentacies and Governments of the world;] and did 13 cast them to the Earth [i. e. Subdued them;] and the Dragon stood [watching, and ready, fierce and hungry, 1 Pet. 5.8.] before the Woman [or Christian Church;] which was ready to be delivered [of the Kingdom of Christ;] for to devour 14 her Child as soon as it was Born [i. e. to destroy the Kingdom of Christ as soon as it appeared.]  
11 Some Dragons or Serpents, particularly those which are called Rattle-Snakess, have monstrous and prodigious long Tails; which are an 
(a) Moor's Oper. Theol. pag. 601. Hammond on the place.  emblem of a great retinue, and a long Military Train of Soldiers and Armies; the Tail also signifies in Scripture Subtlety, and may here denote the Policy of the Devil, and his pretences to Miracles, Prophecy, Magic, and the like; whereby he corrupts and deceives the minds of Men. See Chap. 9.10.  
12 By the third Part is meant the Grecian Monarchy, the third Monarchy in Daniel: whereby we have a remarkable Note of Time given us, viz. that it was now upon the point of time, in which the Seat of the Roman Empire was to be transferred from Rome, to Byzantium by Constantine; upon which it came to be called the third part: whereupon the Grecian Monarchy was cast to the ground, it's very Seat and Power becoming thereupon Roman; Constantine 
(b) Cave's Introduct. to the Lives of the Fathers, vol. 2. pag. 13. Rycaut's Pref. to the Lives of the Popes.  commanding by a Law that it should be called New Rome, and having Peopled it with the best Families he could draw from Old Rome; and the Inhabitants of it being called Romans.  
13 Here is implied that the fourth Empire Subdued all the rest, and bore Rule over all the Earth, after it had Subdued the Grecian Monarchy which stood in competition with it, according to what was foretold by Daniel, chap. 2. 39, 40. 7, 7, 19, 32.  
14 This refers to the Persecutions which fell upon the Christian Church, by the Instigation of the Devil, and his Instruments in the Roman Empire; especially to their last and most cruel Effort in the ten Years Persecution under Dioclesian; when the Woman was, as it were, teeming with a Glorious Church State in a Christian Empire, which was brought forth under Constantine; as a short Specimen, and imperfect Representation of the Kingdom of Christ; as hath been shown on chap. 7. 9.-17.  
5 And yet [notwithstanding all his opposition, Psal. 2.] she brought forth a 15 Manchild [i. e. Christ reigned then as King, and Lord of his Church; and there was on Earth, a lively and manly representation of him, and his Kingdom for a short time, Psal. 2.7, 8. Is. 9, 6.66, 7, 8. Acts 4. 23.-30.] who was to rule all Nations with a rod of Iron [i. e. was to have an universal Kingdom, Psalm 2. 8-12.] and her Child was caught 16 up unto God, and to his Throne [i. e. Christ, and his Kingdom were advanced; and his Church was in a State typical of his glorious Kingdom, which yet not long continued, Psal. 110.1.]  
15 Here the Kingdom of Christ is plainly set forth in Expressions chief taken from the second Psalm, which contains a Description of it; as all Interpreters agree.  
And by the Manchild is meant, (1.) Christ himself; who is said to be brought forth, or born; because he at this time obtained, as King of his Church, a Conquest over Paganism, and a great increase to his Kingdom; whereby he was begotten, in the Phrase of the Psalmist, Psalm 2.6, 7, 8. that is, the holy Child Jesus, was manifested and declared to be Lord and King.  
(2.) The Church, and Christian Empire under Constantine, may be called, the Manchild; as Cyrus is called the Lord's Christ, or Messiah, Isa. 45.1. because he was a Type of Christ; and as Christians are said to be Christ's Body, and to have Christ form in them, Gal. 4.19. And if the Roman Empire itself may in some sense (as Grotius has well noted on Dan. 7.13.) be not unfitly called an Image, or Type of Christ; much more may the Christian Empire under Constantine (who was a greater Restorer of Christ's Kingdom than Cyrus was) be styled a Mystical Christ, and be an Emblem of his Glorious Kingdom on Earth.  
16 Christ, after his Resurrection (which is called his Birth in Scripture) was taken up into heaven, as we also shall be caught up thither, 1 Thes. 4.17. where the same word is used; insomuch that this Phrase is taken from Christ's Ascent into heaven, and alludes to it: And its import may be,  
(1.) That Christ was then actually King of the Roman Heathen Empire, which he had newly conquered; signified by his being caught up to the Throne of God: whereby some Ascents of his Throne in the Heavenly Places, or Advancements of his Kingdom may be signified, in which he was installed and inaugurated at his Ascension, when he was caught up into Heaven.  
(2.) Hereby may be signified also the advancing of the Christian Religion to the Imperial Throne; as Christ was advanced at his Ascension to the Throne of his Father, at his Right Hand, Psalm 110.1. But as Christ was of a sudden taken up in a Cloud, out of the sight of the Apostles, whilst they were looking on him (Acts 1.9.) so may also hereby be signified the short space of the continuance of the Roman Christian Empire (Rev. 17.10.) answerable to Christ's being seen of the Apostles only for Forty Days, Acts 1.3: and the sudden depravation of Religion, by a growing Antichristianism upon its advancement by Constantine; whereby in a short time the true Primitive and Apostolical Christianity was obscured, and could not be seen pure and unmixed; which (as 
(a) And on John 1.1.  Grotius has noted on the place) may be signified by being caught up to God, those things being said in Scripture to be with God which are invisible, and appear not unto Men.  
6 And 17 [or but, yet it was not long before] the Woman, [or Church thus delivered from Persecution, and advanced in the Christian Empire;] * fled into the Wilderness 18 [i. e. was in a secret and obscure state and condition, in the midst of the increasing Apostasy;] where she hath a place prepared by God [i. e. she is secured by him;] that they 18 should feed her there [or that she should be nourished, and preserved there after a wonderful manner;] a thousand 19 two hundred and threescore days [i. e. Years. See chap. 11. 2, 3.]  
17 When Christ was caught up to God, and the Heavenly State he designed became thereupon invisible; the Church soon retired into the Wilderness; i. e. into an obscure and invisible State too; as being bereft of that Presence and Power of Christ, which was necessary to advance it into that perfect and heavenly State which his Kingdom requires.  
Here the Flight which was after the War in Heaven, is mentioned before it, by a Prolepsis, or Anticipation, frequent in 
(a) Grot. in Gen. 1.27. Ecclus. 48.1.  Scripture, and in this 
(b) See Pererius on the Revelations. Grot. on Rev. 21.2.  Prophecy; the Holy Spirit being wont to hasten to the chief point it is about, and to mention what intervenes of lesser consequence, afterwards; as is manifest from the History of the Creation; where Paradise, which was planted on the Third Day, is not described until afterwards, in the second Chapter; and the full and particular Relation of the Creation of Mankind, but briefly touched upon in the first Chapter, is deferred unto the second: which Figure is here observed, to show, that the Man child, Christ's Kingdom, was not to succeed upon the Glorious Pre appearance of it, Verse 5. and that the Church (the Woman) was to be in an obscure condition, and that immediately after her Delivery; and that she was presently to prepare for her Flight, she being not to appear in Visible Glory, until 1260 Years after it.  
* So the Children of Israel went up in haste out of Egypt, Exod. 12.31, 33, 39  
18 This Type is taken from the Children of Israel's sojourning in the Wilderness; after they had escaped out of the hands of Pharaoh; who is expressly called (Psalm 74.13, 14. Isa. 51.9.) the Dragon, or Crocodile, lying amongst the Branches of the River Nile, ready to devour the Israelites; as the Dragon here stood before the Woman, to devour her Child.  
And here the Paucity and Obscurity of the Members of the pure Church, upon the Growth and Increase of Antichristianism, after the Empire became Christian; is set forth by a Wilderness state or condition; which is an obscure and retired, but a safe 
(a) See Dr. Pocock on Hos. 2.14.  one: to which Men betake themselves, when they are threatened, and pursued by Enemies; as the Israelites in the persecution of Antiochus (1 Maccab. 2. 28, 31.) when the Gentiles had profaned the Sanctuary, fled into the Mountains, and into the secret places of the Wilderness. And yet as when the Israelites fled from Pharaoh, into the Wilderness, they soon murmured, and apostatised from God; so was the Church no sooner delivered from the persecutions of the Pagan Empire; but the Antichristian, and Paganizing Apostasy began to increase; amidst which yet the pure Church was preserved, although small in Number, and in an obscure condition; as the few true Israelites were amongst the Numerous Apostatising one's in the Wilderness; who were corrupted 
(b) Exod. 12.38. Numb. 11.4.  by the mixed Multitude of Idolaters, who went up with them out of Egypt; as the Christian Church was by the Converted Pagans.  
* This by a frequent Hebraism, may signify no more than that she shall be fed, ot nourished, as the Phrase is explained at the 14 verse. But perhaps hereby may be meant the Two Witnesses (from whom the Woman only differs as the Universal doth from all its Particulars, or the Body from its Members, taken collectively) by whom the Church may be said to be preserved and maintained because of their Preaching the Word of God, and distributing the hidden Manna; as the Israelites were fed in the Wilderness with Manna, and miraculous Food, by the Hands of Moses and Aaron, Two Old Testament Witnesses, Numb. 33.1. Psalm 77, 20.78, 52.  
19 The Witnesses (chap. 11.3.) and the Woman have the same number of Days assigned them; as being not really different one from the other: only the Woman, or Church in general, is to be understood as the Mother, and the Witnesses as the Seed and Children; begotten, as it were, in the Womb of the Church, in which they were Baptised and Regenerated.  
And here it is fit to be observed, (1.) That a Day began first to be reckoned for a Year in the Wilderness. Numb. 14.34. whereby the like reckoning of a Day for a Year, in this place, is much enforced.  
(2.) That there were but just Forty Two Encampments of the Children of Israel in the Wilderness, reckoned up in the 33d. Chap. of Numbers; whereby may be fitly typified the Forty Two Months of the Gentiles, and the Twelve hundred and sixty days of the Woman (which differ only as Solar and Lunar time do one from another, as hath been shown on the former Chapter) sojourning together in the Wilderness; as the Few true Israelites did with the Numerous Apostatising one's, in a latent, obscure, and almost invisible manner.  
(3) From hence also may be illustrated the Epocha, or beginning of the Twelve hundred and sixty days, from A.D. 437. For as the 
(a) Exod. 12.40. Gal. 3.17.  Israelites went out from Pharaoh, into the Wilderness, at the End of Four hundred and thirty years from the Promise, and the Covenant renewed by Sacrifice; so in correspondence to its Type, may the Christian Church be well thought to have fled from the Dragon, Antichristianizing the Church; about the same time from Christ's coming to give the Promise of Salvation, and to enact the New Covenant by the Sacrifice of himself upon the Cross.  
7 And there was War 20 [i. e. enmity and opposition, Eph. 6.12.] in Heaven 21 [and in the Christian Church and Empire;] Michael [i. e. Christ, Dan. 10.13, 21.12, 1.] and his Angels [i. e. the Christians in the Empire;] fought 22 against [i. e. opposed and resisted;] the Dragon [i e. the Devil, and Paganism;] and the Dragon Fought [to hinder the progress of Christianity;] and his 23 Angels [i. e. the Pagans in the Empire.]  
20 There has been always an Enmity betwixt the good and the bad in the Church, the latter persecuting the former; as Cain did Abel, and Ishmael Isaac; from whence the Apostle dates the Persecution of the Church, the Woman with her Children, and the Mother of us all, Gal. 4. 22-31. So that the Four hundred Years Affliction of Israel, Gen. 15.13. may be very well dated from about that time.  
21 The Christian Church is vety appositely called by the Apostle, Gal. 4.26. Jerusalem which is above, or the heavenly Jerusalem; by which also may be signified the Archetypal Church, or Kingdom in Heaven, mentioned on Verse 1. in the Administration of which, there is something like a War betwixt good and bad Angels; who are represented as fight in Scripture, Dan. 10.13, 20, 21. But here seemeth also to be pointed out unto us, the downfall of Paganism in the Empire; which had its deadly Blow given it by Theodosius the Great, as hath been before observed: Whence it also follows, that this War is Contemporary with the Times of Constantine and Theodosius.  
22 An Expression taken from Dan. 10.13, 20.  
23 Such were Licinius, Julian, Argobastes, and Eugenius, the Roman Senate, and all other Opposers of Christianity in the Empire.  
8 And prevailed not [i. e. they were conquered and subdued;] neither was their place found any more in Heaven [i. e. Paganism was cast out of the Church and Empire, and lost all its power and Authority in it, as being adjudged by him that sitteth on the Throne, to have no longer continuance in it. See num. 1. and 21.]  
9 And the great Dragon was cast out [of Heaven by Divine Sentence; and out of the Christian Church and Empire; [that old Serpen [i. e. cunning and subtle, who had been used to deceit, ever since the time of our first Parents, Gen. 3.] called the Devil [i. e. the slanderer and calumniator of God to Men, and of Men to God;] and Satan [i. e. the Adversary and Accuser of Christians, Job. 1.9. Zech. 3.1, 2.] which deceiveth the whole World [into Idolatry, and Wickedness, 1 John 5.19.] he was cast out [of a state of rule, and dominion and reputed Godship in the Pagan Empire;] into the * Earth [i. e. into a mean condition in respect of his former state; and to rule in the Hearts of Earthly minded Men, and of the Apostatising part of the Church;] and his Angels [i. e. his Agents and Instruments;] were cast out with him [i. e. Paganism was destroyed in the Empire, now become Christian.]  
* The State and Condition of the Dragon, under Antichristian Idolatry, may be very well expressed by his being cast from Heaven to Earth; because Polytheism, or the Worship of many Gods, being extirpated at the Overthrow of Paganism, he was no more worshipped as a God in the Empire; and the Worship of Saints and Angels succeeded to it, an Idolatry inferior to the former; which being perfectly, and directly Satanical, was a State of things more agreeable to the Devil; which when he lost, he might very well be said to be cast from Heaven, to which the Pagans had exalted him in their Worship, to Earth; that is, to an inferior sort of Authority and Power in the World, and an Idolatry less Diabolical.  
10 And [upon this Sentence, and Judgement obtained in Heaven] I heard a loud 24 Voice [of praise and thanksgiving;] saying in Heaven [and in the Church thus delivered and exalted;] now is come Salvation [i. e. deliverance from Satan's Claim, Power and Kingdom as a God upon Earth, under the Divine Justice upon a fallen World; and from Persecution;] and strength [i. e. the manifestation of God's Power in destroying his Enemies;] and the Kingdom of our God [i. e. the glorious advancement of his Religion;] and the [manifestation of the] Power of his Christ [in advancing his Church;] for the accuser of our Brethren [before God; and in the time of Persecution under the Pagan Empire;] is cast 25 down [or thrown down upon the Earth;] which accused 26 them before our God day and night [i. e. was their indefatigable and inveterate enemy, and false accuser.]  
24 This Verse, and the following, contain a Epinition, or a Song of Thanksgiving to God, upon the Conquest of Paganism; and the 
(a) Chap. 7. n. 23. and n. 1. of this Chapter.  Appearance of Christ's Kingdom in the Empire, now become Christian; which yet lasted but for a short space before the Glory of it was Eclipsed by Antichristianism, Chap. 17.10.  
Concerning the downfall of Paganism, see Dr. Cave's Learned Introduction to the Lives of the Fathers of the Fourth Century.  
25 A Metaphor taken from wrestling, as Grotius notes. And here we may observe, that when Idolatrous and wicked Men are cast out of Rule and Authority; it may be very well said, that the Devil is cast out; because he acts and governs in and by them.  
26 Expressions taken from Job 1. and the 4th. and Zech. 3. where the Scripture, speaking according to the manner of Men, represents Satan as accusing good and pious men before God. Which he does, by aggravating their real Faults and Imperfections; and by exciting the Wicked Men of the World to raise False Accusations against them; as they Notoriously did against the Primitive Christians; see Dr. Cave's Primitive Christianity, Part 1. Chap. 14.  
But perhaps this Accusation may relate to Satan's appearing at this Judiciary Trial; alleging the Faults of the Brethren, and demanding, that they might be delivered unto him, the Executioner of God's Justice; which he might urge, was not yet satisfied.  
11 And they 27 [i. e. our Brethren] overcame him [in this judiciary Trial before the Throne of God; and all his subtle arts, and powerful instruments, in the times of Persecution;] by the Blood of the Lamb [i. e. by Faith in Christ's Blood; and by his Merits and Passion alone;] and by the word of their Testimony [i. e. by the Gospel which they Preached purely, and Efficaciously, and the Testimonies they had given under the four first Seals;] and [because,] they Loved not their Lives [no not] unto the Death [but despised them, and willingly and cheerfully laid them down for Christ, and his Gospel's sake. Chap. 4. 9, 10, 11.]  
27 In this Verse is shown the Way how Paganism was overthrown; which is in a manner contrary to that which Antichristianism makes use of; viz. by the Blood and Merits of Christ alone, and not of Saints; by the preaching of the Gospel, and not by Unwritten Traditions; and by the Christians cheerful and patiented Suffering, not by Resistance, Wars and Murder, Chap. 11.7.  
Although perhaps the Chief and Principal Import of this Verse, may be to set forth the Grounds and Just Proceed of God against Paganism, and of the Victory here mentioned; which was obtained by the Blood of Christ, the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Fundamental and principal Cause; who prevailed by his Blood to open the Seals, which were so many preparatory Judgements to this End; and by the Testimony of the Living Creatures, the Gospel-Ministry and Witnesses of the Four First Seals; and by their Deaths and Martyrdoms under the Fifth Seal, after which ensued the Ruin of Paganism under the Sixth Seal.  
12. Therefore rejoice ye Heavens, and ye that dwell in them [i. e. ye Angels, and Saints, whose joy increases, according to the advancements of Christ's Kingdom on Earth; and ye good, and heavenly minded Christians, which are faithful Members of the Church now in an exalted state, although but for a short time;] woe to the Inhabitants of the Earth [i. e. the earthly minded, and Antichristian part of the Empire;] and of the Sea [i. e. the wicked multitude of the Empire, Judas 13.] for the Devil is come down [from Heaven, or his exalted State;] unto you [upon the Earth;] having great wrath, because he knoweth that he hath but a short 28 time [i. e. in respect of his former Reign.]  
28 The Pagan Religion was overthrown by Theodosius the Great, and made only some feeble Efforts under Arcadius, and Honorius, and Theodosius the Younger, but with little Advantage: and therefore that being at an End, the short time here mentioned must be meant concerning the Antichristian Empire, which Satan knew was to have an End; and that in a short time, in respect of the several Thousand Years of his past Reign in the World, from the beginning of Idolatry.  
13 And when the Dragon [i. e. the Devil;] saw that he was cast upon the Earth [out of his former Empire and Dominion;] he Persecuted * the Woman [i. e. the Church] which brought forth the Manchild [i. e. the Kingdom of Christ.]  
* Hear the History of the Woman is resumed; and the Persecution here mentioned, must relate to the Incursions of the Goths, and other Barbarous Nations, Chap. 8. because they are the only Persecutions which immediately succeeded upon the Dragon's being cast upon the Earth by the Overthrow of Paganism: which Judgements, designed as a Chastisement by God, were intended by Satan (who stirred up those Nations, by the permission of Providence) as a Persecution upon the Church: so that the Trumpets, (which are contemporary with this Persecution) were Divine Judgements in the Hands of the Angels, upon the Empire, and the Antichristianizing Party; but in the Designs of Satan, a Persecution of the pure Church.  
14 And to the Woman [i. e. the true and pure part of th' Church;] were given [i. e. prepared by God's Providence, for 6.] two 29 wings of a great Eagle [i. e. effectual means of a speedy and safe delivery from this Danger, notwithstanding all difficulties, and in despite of all oppositions;] that she might fly into the Wilderness [i. e. be in an obscure invisible condition, verse 6.] into her place [prepared of God, verse 6.] where she is nourished [or preserved,] for a 30 Time, and Times, and half a Time, [chap. 10, 6. 11, 2, 3, 9, 11.] from the face [or sight and wrath,] of the [very] Serpent 31 [i. e. the Devil, verse 9]  
29 Wings denote Flight in Scripture (Psalm 55.6.) and a great Eagles Wings, a swift and a safe Retreat, joined with tender Care, Deut. 32.11, 12. Isa. 63.9. And here is an Allusion to Exod. 19.4. and Deut. 32.11, 12. where God tells the Israelites, that he had brought them out of Egypt, as on eagle's Wings. King's also, and Kingdoms, are represented by Eagles, and Wings in 
(a) Ezek. 17.3, 7. Dan. 7.6.  Scripture: whence the two Wings of an Eagle may be here appositely put to denote the Eastern and Western Divisions of the Roman Empire (of which an Eagle is the known Ensign) which by supporting and advancing the Visible Church, secured also thereby the pure Church; although in an obscure and Wilderness-state in the midst of the growing Apostasy; as Wheat amongst Tares over-topping it; according to the Parable, Matth. 13.  
And here is also a Note of the Time when this came to pass; the most remarkable Division of the Empire being upon Theodosius' Death; when the Two Antichristianizing Divisions of it, by introducing a State of Christianity, which counterfeited the True one; so covered and hid the True Church under it; that the Enemies which Satan raised up against it, combated not True Christianity, but the counterfeit of Antichristianism for it; which grounded its pretence to Grandeur on the very Glorious Promises made to Christ's Kingdom; and its Idolatry, on Honour for Christ and his Saints. Which made the Devil (who found that the Storms he had raised against the Church fell upon his own Antichristian part, the Church becoming soon invisible) to throw out of his Mouth (verse 15.) a Flood; thinking thereby to overwhelm her, wheresoever she was.  
30 Upon this place it is fit to observe,  
(1.) That this is the very distribution of Time allotted to Antichrist, Dan. 7, 25.12, 7. Which was distributed after this manner, to show the different States and Progress of Antichrist, who arrived not to his Kingdom but by Steps and Degrees: for he was about One whole Time, or Three hundred and sixty Years, before his Kingdom was established, upon his prevailing in the Iconoclastick War; and from thence continued about Two whole Times, or Seven hundred and Twenty Years, in a flourishing State of Supreme Power and Dominion; until the Entrance of the Half Time, at the Reformation, 1517. when his Kingdom declined, and was in a broken and divided condition, signified by Half Time, which is called the dividing of Time, Dan. 7.25. See what hath been said on Chap. 10, 6. 11, 2, 3, 9, 11. and what is discoursed upon the Rise of Antichrist on the following Chapters.  
(2.) There being in the 1260 Days of the Witnesses, some Remarkable proportionable parts, called Three Days and a half; it is highly reasonable, that the woman in the Wilderness should have such a sort of Time allotted unto her; because she differs not from the Witnesses, but only Notionally, as hath been before observed. And therefore 1260 Days having been allowed her at the 6th verse, it may be rationally concluded, that the Distribution of Time in this Verse, answers to the Three Days and a half of the Witnesses; because they are both of the same Extent; Three Times and a half being the same with Three Years and a half: and also because they may fitly denote the Time in which the Church in general (typified by the Woman) was narrowly preserved from Destruction; whilst its Members, the Witnesses, were oppressed, and lay dead in the Streets. See the Notes on Chap. 11. 9, 11.  
31 Serpents are noted by Naturalists to be quick sighted; and the Old Serpent is described as very subtle, Gen. 3. from whence we may conclude, that the True Church was now at this time so closely secured by God, that it escaped the sight of the Dragon himself, even when he took the Shape of a Serpent; that is, used his utmost Craft and Subtilty, as well as Power; and walked about, seeking to devour her. And from hence also it appears, that Antichristianism had now so mightily prevailed, as to be predominant; the Church being hid and overgrown by it, as the Wheat in the Gospel by the Tares; and that this was the very time when the Witnesses lay dead, as to Power, being anathematised and silenced; and yet prophesied in Sackcloth; i. e. in a Wilderness State and Condition; in which a Church was nourished and preserved by God, although latent, and almost invisible; the sealed ones being now closely secured, and the Worshippers retired into the inmost Recesses of the Temple; which are Symbols representing one and the same thing; according to divers Notions and Circumstances.  
For our better understanding of this Chapter, we may distinctly consider the Woman, or Church, under these divers Respects:  
(1.) As Apostolical, during the pure state of the Church of Ephesus, Ver. 1.  
(2.) As in pain, and watched by the Dragon, that her Child might be devoured, during the Persecutions of the Church of Smyrna, Verse 2-4.  
(3.) As Delivered of a Child under Constantine, Verse 5.  
(4.) As bereft of her Child, which was caught up to God, Verse 5. Whereby is signified, That Christ was not to appear long in the Glories of his Kingdom, at that time; but was to disappear after he had given but a short sight and glimpse of it.  
(5.) As persecuted by the Serpent stirring up the Barbarous Nations, Verse 13.  
(6.) As in a preparation to fly, when the Two Wings were given her, Verse 14.  
(7.) As fled into the Wilderness, Verse 6. and as bid there in an invisible State, during the closest times of her Wilderness condition, called Three Times and a half, Verse 14. and Three Days and a half, Chap. 11.  
(8.) As persecuted by the Mahometan Inundation, Verse 15, 16.  
It may also here be fitly observed, That this Chapter contains a plain Answer to the common 
(a) See the Preface to Morney du Plessi's Mystery of Iniquity. Mr. Mede, Disc. 29.32. and pag. 649. And a Discourse of Bishop Sanderson concerning the Church.  Question of the Romanists; Where was your Church before Luther? For it was in an obscure state, sometimes more Visible than at others, and sometimes almost wholly invisible, amidst the Apostasy; as Wheat amongst the Tares.  
15 And the Serpent [i. e. the Devil] cast out of his mouth 31 water as a flood [i. e. multitudes of Barbarous Nations;] after the Woman [the Christian pure Church;] that he might cause her to be carried away of the flood [i. e. to be destroyed in the common ruin.]  
32 Water, as a Flood, signifies in this Prophecy, a sudden and violent Inundation of many People and Nations; which seem to be the Mahometan Nations, described Chap. 6th. because,  
(1.) They are said to be cast out of the Serpent's Mouth: by which the pernicious, and prevailing Imposture of their false Prophet's Doctrine may be signified; whereby he deceived the Nations, as the Serpent did Eve by his Subtlety: Speech and Doctrine being compared in Scripture 
(a) Prov. 18.4. Mede ou the place.  to the deep and flowing waters of a Man's Mouth; and the Mahometans having been peculiarly described by their Subtlety, as well as their Power and Force, Chap. 9 7, 8, 10, 19  
(2.) Because this their violent and sudden Invasion, like that of a Torrent, or water as a Flood; was just before the Death of the Witnesses at the second Council of Nice, when the Woman was flying into her closest, and most retired state; answerable to that of the sealed, or secured from the hurt of the Mahometan Locusts, Chap. 9.4. for she was as yet visible to the Serpent, when he cast the flood after her; and was then flying into her invisible state: the Church being, as is plain from hence, sometimes totally overspread with thick darkness; and at other times more or less Visible; as the Sun is in cloudy days, or the Stars in overcast Evenings, when they can scarcely be discerned, but by a piercing and steadfast Eye; or through Telescopes.  
16 And the Earth [i. e. the corrupt, and apostatised part of the Church;] helped the Woman [by opposing this inundation;] and the Earth 33 opened her Mouth, and swallowed up the Flood which the Dragon cast out of his Mouth [i. e. received, and suffered the mischief of their invasions.]  
33 These words are taken from Numb. 16.32. and allude to what has sometimes happened in Earthquakes, in which Rivers have been swallowed up by the Earth. And it may be observed, that it is not said, that the Earth swallowed the waters; (which might indeed denote the conversion of the Barbarous Nations, and their incorporating into the Apostasy) but that it swallowed up the Flood; whereby the Mischief of the Waters, or People, is more properly signified: which indeed fell severely (as hath been observed on Chap. 9) on the Idolatrous Apostasy, whilst the pure Church was sealed, or secured, and preserved from the hurt of the Locusts.  
17 And the Dragon was wrath with the Woman [i. e. the pure Church;] and he went to make War [by means of the Beast, chap. 11 7. to whom he gave his Authority, chap. 13.2] with the [small] remnant 34 of her seed, [i. e. the Witnesses who became visible by separating from the Apostasy, chap. 11.] which keep the Commandments of God [purely and entirely without additions, and corruptions;] and have the Testimony of Jesus Christ [which is the Spirit of Prophecy, chap. 19.10. i e. are Witness Churches chap. 11.3.]  
34 The Seed of the woman are plainly the Witnesses (Chap. 11.) which small Remnant was warred with and killed, whilst the Church in general, or the Woman, was preserved by God    

CHAP. XIII.  

The Text.  
1 AND 1 [John] stood upon the ¹ sand of the Sea, and saw [in Vision,] a [2 wild savage] ³ Beast [i. e. an Idolatrous, cruel and persecuting Body of Men, under a Chief Head;] rise up out of the ⁴ Sea [i. e. taking its beginning out of the Commotions and Confusions of Nations and People, Dan. 7.2 3] having seven ⁵ heads [or Forms of Government, Chap. 12, 3.17, 10] and ten horns [or Kingdoms, Chap. 5, 6.12, 3.17, 12.] and upon his horns ten ⁶ crowns [or Diadems, to denote their Sovereign Power;] and upon his heads the name of Blasphemy [signifying that they were Idolatrous Governments, Chap. 2.9.]   

Annotations on CHAP. XIII.  
¹ The most proper place to receive a Vision of a Beast rising out of the Sea.  
² So the Word should be translated; for it is of a distinct signification from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which also ought to be rendered Living Creature, and not Beast.  
³ It appears plainly from Dan. 7.3, 17, 23. that this is the true 
(a) See Grotius on Dan. 7.3. Mat. 20.26. Moor's mystery of Iniquity, Part 2. in the Word Beast.  Scriptural Notion of a Beast in general.  
⁴ This is taken from Dan. 7.3. where Four great Beasts, or Kingdoms, are represented as coming up out of the Sea, upon which the Winds had striven, whereby a Troublesome state of Affairs is aptly signified; out of which Empires and Kingdoms have generally risen. See num. 6.  
⁵ From hence it appears evidently, that this Beast is the Roman Empire, which was under seven Forms of Government. See on Chap. 12, 3. 17, 10.  
⁶ These Horns are the Kingdoms into which the Roman Empire was divided; as appears from Chap. 17.10. which are here represented as Crowned, to denote that this was the State of the Empire, under which that Division should come to pass; whereby it is distinguished from the State of the Empire, given as Pagan, in the foregoing Chapter, where its Ten Horns are not Crowned. For although Prophecy, with Respect to the Vision in Daniel, (Chap. 7.8.) generally represents the Fourth Beast, or Roman Empire, in its full and complete Portraiture, as well with Relation to what it was to be, as to what it actually was at the time of each Vision; yet that a distinction of the Times of its particular States and Conditions, might he the better observed, each Representation is generally diversified by some particular circumstances relating to it: Whereupon the Ten Horns are represented as Crowned, to show, that this was the Beast with which the Ten Kings were to receive Power. From whence it appears, that this Beast is the Papacy, as is shown on Rev. 17.12. which also risen out of the Sea, or out of the Confusions of the Roman City and Empire; when it was cast, like a burning Mountain, into the Sea, Chap. 8.8. It being plain from 
(a) Morney du Plessi's Mystery of Iniquity. pag. 81, 85. Heidegger. Histor. Papatus, pars 1. cap. 2. Bp. Overal's Convocat. Book, pag. 291, 292.  History, that the Papacy risen upon the Ruins of the Empire; which beginning with the the Invasions of the Northern Nations, about 400, we may well date its first rising out of the Sea, from about that time; when 
(a) Epist. ad Gaudentium, & in Prefat. ad libr. Didym. de Sp. S. where by the See thing Pot out of the North, he understands the Northern Nations.  Jerom expected Antichrist; whom 
(b) This is confessed by Bellarmine de Roman. Pontif. 3. 5. See Mornay's mystery of Iniquity. Downham of Antichrist, B. 1. c. 3. Dr. Cressener's Append. to his Demonstrat. of the Apocal.  he, and the Ancient Fathers believed should rise upon the Fall of the Empire; which they took to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that which withheld the Man of Sin.  
2 And the Beast which I saw was [in its Body,] like unto a ⁷ Leopard [which represents the Grecian Monarchy, Dan. 7.6.] and his Feet were as the Feet of a ⁷ Bear [the Emblem of the Medo-Persian Monarchy, Dan. 7.5.] and his Mouth as the Mouth of a ⁷ Lion [which was the Symbol of the Babylonian, or Assyrian Monarchy, Dan. 7.4.] and the ⁸ Dragon [i. e. the Pagan Roman Emperors, Chap. 12. 3, 9, 13.] gave him [i. e. the Beast] his ⁹ power [i e. his Diabolical Arts and Forces to entice, and constrain Men to Idolatry;] his 10 Seat [or Throne; i. e. his Imperial Seat at Rome;] and [his] great 11 Authority [Rule, or Government.]  
7 7 7 From hence it appears, that this was the Fourth, or Roman Monarchy; because it is represented, as made up of the Three former; whose People and Nations it conquered, and out of whose Ruins it grew; and because it had all the evil Qualities and Properties of Subtlety and Cruelty, which are thought to be 
(c) See the Interpreters on Daniel 7.  signified by these Beasts: which Fourth Beast having no shape 〈◊〉 Daniel; has here one given it, in which the Parts and Shapes of the Image, and the Beasts in Daniel, are united into one Fourth Beast. Only it is to be observed, that the Order of the Parts of this Beast is contrary to that in Daniel; the Leopard being placed first, because it represented the Grecian Monarchy, which immediately preceded the Roman; which this Beast was like unto in its Body, as it was in its Mouth to the Lion; which corresponds to the Head of the Image; and in its Fore-feets to the Bear (whose strength lies in his Fore-feets) which answer to the Arms of the great Image, as the Hinder-feets or Legs do to its Legs and Feet; the proper situation of the Fourth, or Roman Monarchy: And the Dragon answers exactly to the first appearance of the Fourth Beast, Dan. 7.7. and the Beast itself, with its Ten Kings, to the Ten Horned appearance of that Beast, and the Little Horn amongst them, Dan. 7.7, 8. These being but several Symbols and Hierogliphics of one and the same thing; viz. of Four successive Universal Monarchies.  
⁸ By the Dragon is meant (as hath been before observed on Chap. 12.3.) the Imperatorial Pagan Power, or the Heathen Emperors of Rome, the sixth Head; as under the Influence of Satan; who is mentioned chief with reference to the Roman Monarchy, in this Prophecy; which has the Character of Satanicalness, above all the rest.  
⁹ Here the Succession of the seventh Head, or the Antichristian King, to the sixth Head, or the Pagan Emperors; is described by the Dragon's giving him his Power: which came to pass at A.D. 476. when the Christian Emperors, the seventh King (but no Head, as is shown on Chap. 17. 8-13.) ceased, and the Antichristian King succeeded. And the latter is represented as receiving Power from the former, by immediate Succession, although there were about an hundred and Fifty Years distance betwixt them; because it was the next immediate Head to it, although not the next King; who being a Christian one, is of no account in the Annals of the Beastian Kingdom; as the Jews and Eastern People were wont to omit the History and Chronology of Usurpers: and because the Dragon's Antichristian Successor was then in Being, although withheld from his actual Succession by the Christian Emperors; according to 2 Thes. 2. as is fully shown on Chap. 17. And the Dragon is said to give his Power to the Beast: that is, secretly to convey, and willingly to resign it to him; because of the insensible Change of Paganism into Antichristianism; and the Agreeableness betwixt them.  
10 This being a Roman Beast, the Seat or Throne given it, must be at Rome too: Which was by a wonderful Interposal of Providence, kept, as it were, empty for the Beast; Constantine removing from thence to Byzantium; and the Western Emperors, residing mostly at Milan, and Ravenna; by which means the Power of the Papacy increased at Rome; and the Dragon made sure of his Seat for his Successor: which he began to do as soon as he perceived that he must departed; by so influencing Dioclesian and Maximian (under the disposals of Providence) that the one should live at Milan, and the other at Nicomedia, and resign the Empire in those Cities, and not at Rome. And this is a thing so evident from History, that it is expressly mentioned by Laonicus 
(a) De reb. guessed: Imperat. Turcar. edit. Paris. pag. 3. Blondus instaurat. Rom. lib. 3. Steuch. Eugub. de Constantin. Donat. lib. 1.  Chalcondylas, an Athenian, (whom I mention, to show, that it was a thing so notorious, that Strangers took notice of it) with this Notable Remark; That the Romans, although Masters of the greatest Empire in the World, left Rome to the Highpriest, and passed into Thrace unto Constantinople, under the Conduct of Constantine. After the Division of the Empire into Eastern and Western, Rome was so much neglected by the Western Emperors, that there are frequent Complaints of that City in 
(b) S●gon. de Imper. Oceident. lib. 10. pag. 167. edit. Hanou.  Claudian, that Milan was preferred before it; and when Augustulus abdicated, Odoacer retired to Ravenna, leaving Rome to the Papacy (which came then into succession) as its proper Seat; and although 
(a) Sigon. ibid. lib. 16. pag. 271.  Theodorick acknowledged, that it was a Crime to be absent from that City; yet (as if a Providential Fate had determined him contrary to his own Will and Choice) he immediately, after a splendid Triumph, retired from it to Ravenna; where his Successors, the Gothick Kings resided. And it is further to be observed, that when the Beast succeeded into the Dynasty (or Power) and Seat of the Dragon; that Odoacer called not himself Emperor of Rome (which was the Seat of the Beast) but King of Italy; and that although there have been, since the Time of Augustulus, the last Emperor of Rome, Kings of Italy, Roman Emperors, and Kings of the Romans; yet there hath been no Supreme Governor who hath had the Imperial Title of the City of Rome itself, at least for any long time, but the Pope; who is peculiarly styled, the Pope of Rome; and hath the Supreme Government of it. See more on Chap. 17.  
11 This refers to the Authority the Pope hath in the Empire, in Union with the Ten Kings, of whom he is Head. See on Chap. 17.  
3 And I saw 12 one of his Heads [to wit, the Sixth, the Pagan Emperors;] as it 13 were, wounded [or slain] to death [by the Christian Emperors;] and his [to wit, the Beast's] deadly wound [in its sixth Head;] was healed [by its survival in the seventh Head, which succeeded it. See Verse 14. and Chap. 17.8. 11,] and all the * World wondered after the Beast [i. e. were wonderfully taken with him, and followed him with implicit Consent and Applause.]  
12 It is evident, by comparing Rev. 17. 8-13. with this Verse, that by this wounded Head, must be understood the Pagan Emperors, the sixth Head, wounded by the Christian Emperors, the seventh King.  
13 Here we may observe, that the Sixth Head is not said to be dead, but to have a Wound which seemed 
(a) Arethas in locum.  to be deadly, or to be wounded as it were to death: whereby may be denoted, that although the Pagan Imperialism, the sixth Head, never came again into Succession for any long time, the Roman Monarchickness of it only remaining under the Christian Emperors, and not its Pagan Idolatry, and Bloody Temper against Christianity; that yet Paganism was not so entirely destroyed at the Succession of the Christian Empire; but that it recovered for a short time under Julian; and was kept in some Life by the Pagan part of the Senate, and those Heathens who continued in Office until the time of Theodosius; and by the Emperor's connivance at their Religion; all 
(b) Dr. Cave's Introduct. to Vol. 2. of the Lives of the Fathers.  of them also having accepted of the Pontifical Stole, and born the Office and Title of Pontifex Maximus, or Chief Head of the College of the Priests of the Heathens, until Gratian, who refused it: and especially by the Heathen Customs and Rites which the Christians by degrees brought into the Church: by which Paganism gradually and insensibly passed into Antichristianism; and the Beast was kept alive, and at last perfectly healed. So that here is described the State of the Roman Empire, as in its passage under the Christian Emperors, from the sixth Head to the seventh, in a bleeding and desperate Condition; but in hopes of having its Wound cured: And the State of the same Empire, as actually healed, is represented in the next Words; when a Monarchy and Idolatry was introduced so like that under the sixth Head, that its Rise is here described rather by the healing of an Old Wound, than by the Succession of a New Head.  
* Hear is set forth the Extent of the Beast's Kingdom; the whole World being said to be his Followers and Admirers; which the Defenders of the Papacy make to be a Note of their Church: who are wont (as hath been well 
(a) Rivet. Tom. 3. pag. 583.  observed) by the just Judgement of God, to attribute those things imprudently to the Papacy; which are the Apocalyptick Marks of Antichrist.  
To wonder after him, may also imply the implicit Faith and blind Devotion paid to the Papacy; which is usually the Effect of a groundless Wonder, and an Admiration of men's persons. And here we may observe, that it is foretold, that Defection from Truth shall be Universal.  
4 And they [that wondered after the Beast, which were a very great multitude;] worshipped the 10 Dragon [or Roman Pagan Power or Monarchy;] which gave [his] power unto the Beast [i. e. they obeyed a Roman Pagan Diabolical Power in an Antichristian Successor;] and they 15 worshipped [and were subject unto,] the Beast [i. e. the ¹⁶ Roman Empire under its seventh Head the Papacy, as Imperial and Monarchick;] saying, 17 Who is like unto the Beast [in Eminency and Excellency?] who is 18 able to make War with him [i. e. resist or withstand his Power?]  
14 It was one and the same Roman Monarchy under the Dragon and the Beast; because they had both the same Imperial Seat at Rome; upon the continuance of which a Monarchy is continued in the Account of Prophecy: and because they were both influenced by the same Draconick and Devilish Temper and Spirit; whereby they became One Body; the Dragon living in, and being worshipped in the Beast: Whence it is that the Beast has but one and the self same Body under all its Heads; it being represented as One Beast, with divers distinct Heads; each of which Head also may be called a Beast, by a Synecdoche, or a Figure, whereby what belongs to the whole, may be attributed to an eminent part.  
15 To Worship denotes also 
(a) Grotius in locum. Gen. 37.7, 8.  Subjection, in Scripture; because Subjects were wont to adore, or prostrate themselves to their Princes and Superiors in the Eastern Countries: As the Subjects also of the Popes do; who are not approached unto without 
(b) Rivet. Tom. 3. pag. 576, 577. Fouli's Romish Vsurpat. B. 1.4.  Adoration; and are placed on the 
(c) Ceremonial. Roman. Sect. 2. cap. 2. And Sir Paul Rycaut's Preface to the Lives of the Popes.  Altar after they are chosen, to receive the Adorations of the Cardinals, and others present.  
16 Beast, absolutely taken, signifies,  
(1.) The Roman Empire with all its seven Heads.  
And (2.) The State of the Roman Empire, under the seventh Head, and Eighth King, the Papacy; which is the general Acceptation of the Beast in this Prophecy.  
17 This is an Expression frequently made use of in 
(d) Exod. 15.11. 1 Sam. 2.2. 1 Chron. 17.20.  Scripture, to denote God's peerless, and appropriated Supereminence; and consequently his appropriated Worship. And by it is very appositely set forth the 
(e) Rivet. & Foulis ubi supra.  extravagant, profane and blasphemous Titles and Prerogatives given to the Pope by his Followers; who make as if he were something more than Humane; calling him their 
(a) In Gloss. extravag. Rivet. Tom. 3. pag. 518. confessed by Father. Walsh, the Author of the Controversial Letters, and other honest Romanists.  God, and Christ's Vicar, and attributing to 
(b) See Mr. Dodwel's Fundamental Principle of Popery; where it is proved that this must necessarily be the fundamental principal of their Communion; although it be denied by some of them.  him Infallibility; all which is signified here by this Phrase; which is not unlike the blasphemous Expressions of Rabshekah, 2 Kings 18.  
18 This most 
(c) See Fouli's Romish Vsurpat. Mr. Dodwell 's Considerate. of present concernment. Math. Paris, Anno. 1245— Imperatorem Fredericum conculcavimus; & quis es tu qui nobis temere credis resistere? Graseri Histor. Antichrist. pag. 176. Omnes Principes fortunam irritasse qui cum Papa certaruat.  Kings and Kingdoms have found to be true in their Contests with the Papal Omnipotency; as some of their Admirers have called it.  
5 And there was given unto him [by the Devil, God permitting, and ordering things accordingly, upon men's wilful blindness;] a mouth 19 speaking great things [i. e. a Faculty of impudent lying and boasting concerning his own Power and Infallibility, in Decrees, anathemas, and the like;] and blasphemies [i. e. Idolatrous Decrees;] and power was given unto him to continue 20 Forty and two Months [of Years.] See on Chap. 11.2.  
19 This Phrase is taken from Dan. 7.8, 11, 20, 25.11, 36. where it is the Character of the Little Horn, and the Antichristian King; from whence it also appears, that this Beast is an Antichristian one: and that this also is a Mark of the Papacy, clearly appears, from their 
(d) See the Authors quoted on num. 16. The Canon Law, the Bullarium Romanum, and the Authors who defend the Papacy, and the Court of Rome.  extravagant Titles, and Decrees and Pretences to Universal Power.  
20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(e) Grot. in Jac. 4.13. Mede in Locum.  when joined with a word signifying any space of Time, denotes in Scripture the continuance of it.  
6 And he opened his Mouth [with great boldness and arrogance;] in Blasphemies [or Idolatrous Expressions;] against God [Dan. 7 25.] to 21 blaspheme his Name [or Essence;] and his 22 Tabernacle [i. e. Christ's Humane Nature, and his Church;] and them 23 that dwell in Heaven [i. e. Saints and Angels.]  
21 By making Images of God, which is called Blasphemy or Idolatry, in Scripture. See Chap. 2.9. num. 19  
22 The Humane Nature of Christ, is called in 
(a) John 1.14. Hebr. 8, 2.9, 11. Col. 2.9. See Dr. Hammond on John 1.14.  Scripture the True Tabarnacle, in which the Divinity, as it were, sojourned here upon Earth. And the Church also may be represented by a Tabernacle (as it is called, Ezek. 23.4. Rev. 21.3.) because of its wand'ring Wilderness-condition, in expectation of its Home, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven. The 
(b) See Dr. Moor's Mystery of Iniquity.  first is blasphemed in the Papacy many ways, but especially by the Doctrine of Transubstantiation, and the Idolatrous practices consequent upon it; the latter by Calumnies, Excommunications and Persecutions.  
It is the Opinion of a Learned Man, that by Tabernacle is here meant the State of Saints and Angels in Heaven, or the Heavenly State, in which Christ is said to minister, Heb. 8.2. and through which he is said to have passed, (Heb. 9.11.) to the Holy of Holies, the very Throne of God; which may also be the meaning of Heb. 10.20. And this Interpretation he thinks to be most probable,  
(1.) Because the Humane Nature of Christ is itself the Minister of the Tabernacle; and not the Tabernacle in which the Ministration is performed.  
(2.) Because the Heavenly things themselves are to be purified and anointed (Dan. 9.24. Heb. 9.23) and therefore are to be supposed to have been profaned and blasphemed; that is, Idolatrously abused: and because such an Acceptation of the Word Tabernacle here is more agreeable to what is said in this Vision concerning the Tabernacle of Testimony being opened, and the Tabernacle of God being with Men; and with Ezekiel's Visional Temple, or Tabernacle; and with the Divine Tabernacle (Chap. 4.) the Scene or Apocalyptick Stage of these Visions. See Chap. 12, 1. 21, 3.  
And (lastly) because Christ in his Humane Nature may be more significantly comprehended under the 
(a) John 1.1, 18. See Mercer, and Pocock on Joel 2.32. and Acts 2.21.  Name of God.  
23 Who are blasphemed by the Idolatrous Worship of them, taught and practised in the Church of Rome.  
7 And it was given to him to make War with the Saints [i. e. to oppose, excommunicate and persecute the Witnesses, Chap. 11, 7. and the Seed of the Woman, Chap 12.17.] and to overcome them [Chap. 11.7.] and power was given him over all Kindred's, and Tongues and Nations [i. e. to make Proselytes in all parts of the World, and to Rule and Govern the Kings and People of the Antichrian Kingdom, Chap. 10.11.]  
8 And all that dwell upon the Earth [i. e. the Apostasy;] shall worship him [i. e. obey, and honour him as an Infallible Head.] whose 24 Names are not written in the Book of Life of the Lamb, slain from the Foundation of the World [i. e. except those Living, Eminent and Excellent Members of Christ's Church, particularly known and designed by him to be effectually saved by his Blood; who was crucified in respect of the Divine Decree, Appointment and Agreement betwixt the Father and the Son, from all Eternity, Phil. 4.3. Gen. 3.15. Acts 15.18. Gal. 3.17.]  
24 See on Chap. 3. 4, 5. These are the Witnesses, Chap. 11. the seed of the Woman, Chap. 12.17. and the Sealed ones.  
9 If any man 25 hath an ear let him hear [for what hath been now delivered in a Spiritual and Mystical manner, is very remarkable, and worthy the most attentive, and most serious Observation. See Chap. 2.7.]  
25 Hereby (as hath been already shown on Chap. 2.7.) is intimated, that what has been delivered concerning the Beast in this Chapter, after an enigmatical and parabolical manner (this being the Sentence made use of by our Saviour in the close of his Parables) is a Truth of the greatest importance; against which yet many would shut their Ears. And therefore all Christians are called upon seriously to consider, and weigh what is here delivered; and not to be driven from the profession of the pure Faith, by Fear of Punishment; nor wrought upon to follow the Beast, by the spendid Baits of Greatness, Power and Authority, or the high and big pretences of Infallibility, Success, and Universality; seeing it was foreseen and foretold by the Holy Spirit, that the generality of Mankind should be earthly minded, and should thereupon follow the Beast; and only a few chosen and beloved of God should escape this Universal Corruption.  
10 He that leadeth 26 into Captivity, shall go into Captivity: he that killeth with the Sword, must be killed with the Sword [i. e. all Antichrian Enemies shall be dealt with at last, as they have dealt with others, Chap. 19 20, 21.] Here is [an occasion for the Exercise of] the Patience and Faith of the Saints [in bearing their Sufferings, and in believing and patiently waiting for their deliverance out of them, and the destruction of the Enemies of God, and of his Church. See on Chap. 14.12.]  
26 Here is a plain reference to the Beast's, and the False Prophets being taken Captive; and to the slaughter of the Remnant by the Sword, Chap. 19 20, 21. For as the Prophets of old were wont to comfort the People of God when in Captivity, and under great distress, by Denunciations of Ruin and Destruction to their Enemies; so does the Holy Spirit here revive the persecuted Saints, by telling them that their Persecutions should have an End, and that the Apostasy which now domineered, and blasphemed the Holy Name of God, should at last be abolished, and utterly destroyed; according to the just and righteous Judgement of Almighty God, who recompenses Tribulation to them that trouble his Saints, 2 Thes. 1.6, 7. Isa. 33.1, 2. Ezek. 39.10. Matth. 7, 2.26, 52. But yet they are commanded to have Patience; for although the Judgement is certain, yet it will not be so soon as they might expect, Hab. 2.3, 4. Matth. 21. 19-24  
11 And I beheld another 27 Beast [i. e. another Persecuting, and Idolatrous Body of Men under Superiors;] coming up [silently, slowly, and by degrees, as feet of Clay,] out of the 28 Earth [or Apostasy;] and he had two 28 Horns [Potentacies or Powers;] like a Lamb 29 [i. e. seemingly Christian;] and he spoke as a 30 Dragon [i. e. was in his Doctrines, Decrees, and Practices, Antichristianly Idolatrous, and Persecuting.]  
27 This Beast is different from the former, as appears from his Original, Shape, and the other Characters here given of him; called therefore the other Beast; as being a distinct Beast from that whose Succession the Prophecy was describing.  
28 28 The former Beast risen up out of the Sea; that is, the Commotions and Divisions of the Empire: This rises as things grow out of the Earth, silently, and by degrees. And as by the former Beast, the Papacy as Monarchick and Imperial, was fitly represented; so in this Type there seems to be a signification of the Apostate Hierarchy, or of the whole Body of the ecclesiastics, as Antichristian; as appears,  
(1.) From the Account here given of its Original; viz. that it was out of the Earth; by which the Apostate State of the Church is signified in this Prophecy. For as the Papal Monarchy risen out of the Providential Commotions and Troubles of the Empire; so was the Antichristian Power of the Clergy founded upon the Apostatising Spirit of Diotrephes, increasing by degrees in the Church.  
(2.) It appears, that some Christian Body of Men is signified by this Beast; because it is said to have Horns, like a Lamb, which is the Type of Christ in Scripture: By which Expression (Horns being the Type of Powers and Potentacies in Scripture) an Apostate Hierarchy, or a Holy Government (for so the Word signifies) acting under the sanctified pretences of Christ's Authority, and his Religion, and in ordine ad spiritualia, is very appositely set forth unto us.  
And (3.) By this Beast's being represented with Two Horns, is very aptly signified, the whole Body of the ecclesiastics, under the Potentacy of the Ruling Clergy, or Hierarchy of the Two Divisions of the Empire, into East and West: and withal there is an intimation given, that this Beast risen when the Empire was thus divided.  
And (lastly) We may from hence conclude, that this Beast is not The Antichrist, who is represented as a Monarch, by One single Horn in Daniel; but a Body Politic (signified by a Beast in Prophecy) under Two  Powers, or Horns; by which the Hierarchy of the Eastern and Western part of the Empire, before the Pope came to be an Horn, or to have his Antichristian Supremacy, is very fitly typified: especially the Eastern, and Western Patriarchates; which were a mere Usurpation in the Church; arising from the honour of precedency, which the Metropolitans of the Chief Cities, gained upon Constantine's new modeling of the Empire; which (as Bishop 
(a) An account of the Govern. of the Christian Church for the first six hundred years pag. 192.310. and from pag. 188. to the end of that Book.  Parker speaks) quickly became a Stirrup to Ambition, to mount into a Superiority of Power and Jurisdiction: And although there were many Contests betwixt the Eastern and Western Bishops, yet (as the same Learned and Judicious Person has observed) the Patriarchal Usurpation first began at Constantinople, and the Supremacy of the Church of Rome was founded merely upon the Ambition of the Church of Constantinople. Which Words are an excellent Comment, upon this, and the following Verses, as his whole Discourse there is; wherein is proved, that the Eastern Horn, or Hierarchy, as well as the Western, was the Chief Cause of advancing the Beast, or the Papacy, to its Kingdom.  
29 Christ is typified by a Lamb in 
(a) John 1.29, 36. Acts 8.32. 1 Pet. 1.19.  Scripture; the Emblem of Innocency, Meekness and Purity: And here is intimated, that this is an Antichristian Beast, because of its having something of a Lamb in it; the Devil not being able to introduce Antichristianism, but under the Mask of Christianity, and under a pretence to 
(b) See Dr. Moor's mystery of Iniquity.  Mystery, Godliness, and 
(c) The Popes, whilst they give themselves the humblest Titles, make the Proudest claims; and under the Name of Servus. Servorum, make themselves Princes of the World. Bp. Parker, ibid. pag. 347. with relation to Gregory the Great.  Humility; by which ways it was at first brought into the Church, and is still kept up in it.  
30 Here is signified, that this Beast was a Pagano-Christian Beast, and a persecuting one; because he spoke and acted like a Dragon, the Type of Paganism and Persecution; whilst his Pretences were the Authority and Honour of Christ; the Advancement of Unity and Peace, and a Zeal for God's Glory; and a reducing of Men by Lamblike, i. e. innocent and gentle Methods; a Phrase much used by the French Clergy, in their Speeches to their King, upon his barbarous proceed against the French Protestants.  
12 And he [i. e. the Hierarchy] exercised all the Power of the first Beast [or the Roman Idolatrous Monarchy,] before 31 him [and in favour of him; for his Honour, and by his Consent;] and causeth the Earth [or the Apostasy;] and them which dwell therein [i. e. the Apostate Members of this Earthly and Worldly Church, the Gentiles, the Subjects of this Hierarchy, Chap. 11.2.] to worship [Verse 4.8.] the first Beast, whose deadly wound was healed [i. e. the Roman Empire under the seventh Head, and eighth King, Verse 2, 23. Chap. 17. 8, 10, 12.]  
31 From hence it appears,  
(1.) That this was the Hierarchy of the Roman Empire, because it exerciseth Power before the Beast, or in his presence; which Beast was the Roman Empire; as appears from its Description before given.  
(2.) That these Two Horns, answering to the Two Feet in Daniel (the same thing being fitly represented by Feet in the Image of a Man, and by Horns in the Type of a Beast's Head) and those Two Feet coming not into Succession until the Rise of the Ten Kings (who are the Ten Iron Toes of it) which was not until A. D. 476. when the Imperatorial Power ceased, and the Papal Succession began with its Ten Kings; it will follow, that this other Beast exercised not the Power of the first Beast until then.  
(3.) That the first Beast, with its seventh Head, the Papacy, even when it was in Succession as the eighth King, A.D. 476. yet did not then exercise its Power of its self; as is plain from History; in which it is notorious, that the Papacy attained not its Supremacy until A. D. 606. and that all that time the Hierarchy of the Eastern and Western Divisions of the Empire, exercised all its Power before it, by ministering unto it, as the Phrase signifies, 1 Sam. 2.18. or in 
(a) See Grot. on Luke 4, 7.24, 19  its stead, and for its benefit, as a kind of a Protector of it in its Infancy; and as the Clayie part of the Feet of this Image, upholding and sustaining the seventh Head.  
(4.) Although the first Beast were before the other Beast, as the first Beast signifies the Roman Empire; whence it is called the other Beast, with reference to some former, or first Beast; yet as it is the seventh Head, they are contemporary: the Papacy, and the other Beast, in that particular Notion, as Feet of Clay, coming into Succession together at 476. which yet were before the first Beast, as they were a domineering, and aspiring Body of Men, making way for the Papal Kingdom, during the time of the Christian Emperor, when the Beast lay wounded, and was partly kept alive, in an healing condition, by them; and as they were those who protected the New King, the Papacy, from his Succession at 476. until his Supremacy, at 606.  
13 And [or for] he doth great 32 wonders [i. e. seemingly great, but really lying and counterfeit ones, 2 Thessal. 2.9.] so that he maketh 33 Fire to come down from Heaven on the Earth in the sight of men [i. e. appeareth to worldly and apostatised Men▪ consenting to, and applauding the Cheat, to work as great Miracles as Elias did, 1 Kings 18.33. 2 Kings 1.10.]  
32 Lying Wonders are one Character of the Man of Sin, giveh by the Apostle, 2 Thes. 2.9. And accordingly it is notorious, that the great Apostasy was brought in by the Lying Miracles, Fabulous Legends, Sergeant Writings, and pretended Inspirations of the Clergy, as Mr. 
(a) Apostasy of the latter times, B. 1. Chap. 2, 3, 4, 5. Bishop Stillingfleet's Second Discourse in Vindicat. of the Protestant Grounds of Faith, Chap. 3. his Discourse of Idolatry, Chap. 4. his Answer to Mr. Cressy's Epistle Apolog. Chap. 2.  Mede, and others have proved. Bishop 
(b) Account of the Government of the Church, pag. 249. the right of the Emperors, in choosing the Pope, was gained from them by a pretence to Divine Inspiration. Rycaut's Preface to the Lives of the Popes.  Parker observes, that the Constantinopolitan See (which was afterward one of these Horns when the Clayie Feet came into Succession) was first advanced by the pretended Inspiration of Diodorus, an Old Doting Bishop; and 
(a) Annal. lib. 4, & 5. Downham of antichrist, lib. 1. pag. 110.  Aventinus confesses, that in the time of Gregory the seventh, when Antichrist came to his height, false Prophets were very frequent: And accordingly this very Beast is called afteewards the false Prophet.  
33 This is one of those Miracles which the 
(b) Poli Synops. in loc.  Jews require for proof, that a Prophet is sent from God: By which is intimated, that this Beast was permitted by God to do great Signs; and that withal he was of a wrathful and a revengeful Spirit, contrary to that of the Gospel; where Christ rebukes his Disciples for calling for Fire from Heaven.  
14 And deceiveth them that dwell on the earth [i. e. the Pagano-Christian Worshippers, Chap. 11.2.] by the means of those Miracles which he had power to do in the sight of the Beast, saying to [i. e. teaching, persuading, and commanding] them that dwell on the Earth [i. e. the Genti e Worshippers, Chap. 11.2.] that they should make an Image 34 [of Universal, Roman, Persecuting, and Idolatrous Empire;] to the [Honour of] the Beast, which had the wound by a Sword [of the Christian Emperors, the seventh King, in its sixth Head, the Pagan Emperors;] and did [now] live 35 [in this Image.]  
34 Here is an Allusion to the Image which 
(c) Dan. 3.  Nabuchadnezzar set up; which he made of Gold, to represent himself (who was the Head of Gold in the great Image he had seen in a Vision, Chap. 2. 38.) as the sole Head, and Universal Monarch of the World, as he was acknoledged to be in the Titles given him, Verse 4; or at least to be a Figure of his Universal Monarchy; of which a great Image is the Type in 
(a) Chap. 2. 31-45.  Daniel: which Image was also set up for Divine Worship, and is called God, at the 29th Verse; all who refused to serve, and worship it, being severely punished: To all which Particulars there are clear References in this Chapter; and in the Usurpations of the Popes, the Worship of Images introduced especially by their means, and the great severity used against all the Witnesses (of whom Shadrack, Meshack and Abednego were Types) who refused to worship Images, and submit to the Papal Supremacy, which were the Image, and the Gods the Antichristianizing Hierarchy had set up.  
35 Did live, signifies did revive, or recover, as Grotius and Vatablus render the Word, and that in or by the Image; upon the making of which, the Beast was perfectly cured; his Idolatry and Supremacy becoming then predominant; whereas it was before but in its Infancy, and under the Tutorage of the other Beast; who was, as it were, a Cardinal Patron, to the Beast in its Minority, acting all things for him, and in his Favour; as those Cardinals now do for the Popes, in their decrepit Age.  
The sixth Head, as it distinctly and particularly denotes the Pagan Emperors, was neither healed nor revived; the Monarchy passing from it to the seventh Head; although the Beast be represented in his entire Portraiture, to show the Succession of his Heads: but as it denotes, and is a part of the Roman, Idolatrous, persecuting Monarchickness, in which Beastianism consists; so it was revived, and healed, when the seventh Head attained Idolatrous, and persecuting, as well as Roman Power: whereas during the Christian Empire, although the Emperors had Roman, Monarchick Power; yet they were not Idolatrous, and persecuting Powers, as the Pagan were; whatsoever there was of degeneracy, or persecution, upon other Accounts.  
15 And he had power to give 36 Life [i. e. activity, and a power of working upon the Minds of Men,] to the * Image of the Beast [i. e. unto the likeness, and similitude of the Pagan Roman Empire;] that the Image of the Beast should both speak [in Decrees and Canons;] and [also] cause [by ●ts own power, and that of the secular Magistrate;] that as many as would not worship [obey, and be subject to,] the Image of the Beast should be killed [by Excommunication, and the Temporal Sword, Dan. 3.5, 6]  
36 For this was not a lifeless, dumb Idol, like that of Nabuchadnezzar, or those described, Psalm 115. but was possessed with an active, and a restless Spirit, as some of the 
(a) See Dr. Hammond on the place.  Idols, and Oracles of old were. Or, to give Life to the Image of the Beast, may signify, the Revival of Paganism; as Life signifies, Chap. 11 11. and Verse 14.  
* The Devil being wounded in his Power, by the Wound of the sixth, or Pagan Head; and knowing from the Prophecy of Daniel, that there was to be no other Pagan Monarchy, and Draconick Head, gave his Power to the Beast: But perceiving that this Beast was not able to deceive the World by a pure Imperatorial Power, and a bare-faced Heathen Idolatry; he wrought upon the Gentile Worshippers (or Antichristian Laity newly converted from Heathenism, and retaining a great Love for the Magnificence and Customs of their former Religion) by means of the other Dan 〈◊〉 or the Antichristianizing Hierarchy, to make an Image which should be not only to the Honour of the first Beast, but should be a Resemblance of it. Now an Image being not the thing itself, but a similitude of it, this Image must consist in some Likeness, or Resemblance of a Universal, Persecuting, and Idolatrous Empire; in which the Nature of Beastianism is placed by Prophecy. Which was exactly fulfilled,  
(1.) When the Papacy attained an Universal Supremacy; which yet being but an Ecclesiastic, or Spiritual one, or a Temporal one under an Hierarchick Form, erected after the Model and Platform of the Civil Empire; was indeed but a Clayie Image, or Resemblance of the Real and Substantial Power, which the Emperors enjoyed; and wanted the strength of 
(a) Dan. 2. 40-43.  Iron, which is necessary to all Dominion; which the Papacy has not of itself, but from the Iron and strength of its Ten Toes, or of the Kings united under him, as a Spiritual Head. Such an Image did 
(b) Abbas Ursperg. ad an. 1298. Crakenthorp of the Pope's temporal monarchy.  Boniface the Eighth appear to be, when he road in Imperial Robes, with a Naked Sword carried before him; one proclaiming with a loud Voice, Ecce hic duo Gladii; Behold here are Two Swords, the Spiritual and the Temporal; and when to 
(c) Overal's Convocat. Book, pag. 314.  make his infinite Sovereignty more conspicuous and memorable to all Posterity, he came forth one day amongst the people, to be admired of them, with a Sword by his side, and a Crown upon his Head; strutting like an Image in vain Pageantry.  
(2.) When a 
(d) Mr. Mede's Apostasy of the latter times. Dr. Moor's Mystery of Iniquity. part 2 lib. 1.17. Bishop Stillingfleet's Discourses of Idolatry.  Pagano Christian Idolatry was established; which is an Image, or Representation of Heathen Idolatry.  
(3.) This Image of the Roman Imperialism (which is chief represented by it) consisting of Antichristianism, as well as Supremacy, may be also looked upon as an Image of Christianity; as being the Counterfeit of it; assuming Supremacy under the pretence of Christ's Sovereignty, whose Vicar he pretends to be; and introducing a Religion which substitutes an imaginary counterfeit Christianity in the place of the true one, when it is indeed opposite to it; in which the Nature of Antichristianism consists.  
16 And he causeth all both small 37 and great, rich and poor, free and bond [i. e. all, of all Ranks and Conditions, Dan. 3.4, 5, 6.] to receive a 38 mark in their 39 right hand [i. e. to be obliged to engage, and act for him;] or in their 40 foreheads [i. e. or openly to avow, and own him, and his profession.]  
37 A distinction of 
(a) Grot. in Locum.  persons, in use in the Roman Empire, comprising all Ages and Conditions.  
38 As the Followers of the Lamb have their Seal or Mark; so have the Followers of Antichrist: whereby is denoted his Propriety in them, their Service of him, and their open profession of his Name or Doctrine, by which they are to be known and distinguished from others. An Expression taken, as 
(b) Grot. Ham. Poli Synops.  Critics think, from the Marks, which the Romans were wont to put upon their Possessions, Slaves and Soldiers; but may be rather an Allusion to Cain's Mark; or (which seems to be most probable) to the 
(c) 3 of Maccab. See Grotius on that place, and Hammond on this Verse.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mark of an Ivy-leaf, which Ptolemy Philopator caused to be burnt with Fire upon the Bodies of those Jews who were to enjoy the privileges of the Common people of Egypt; in token of their being the Servants and Worshippers of Bacchus: For the same Word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is used in both places; and several passages of the Books of Maccabees have been before alluded to in this Prophecy, as hath been already 
(a) Pag. 203, 204.  observed, concerning the Story of Antiochus; those Apocryphal Books being preserved (as Dr. 
(b) Scripture Line of Time, part 2. pag. 43, 44.  Beverley has ingeniously and judiciously observed) not without a Design of Providence, and put into the Canon of the Church of Rome; That a Prophet of their own, or a Scripture of their own Canonising, might be a Witness against them.  
39 The Right hand being most in use, and the strongest, denotes Action: whereupon God commanded the Jews that the Law should be a sign unto them upon their hands; that is, should be obeyed and kept by them.  
40 That is, that they should not be ashamed of professing his Doctrine, but should make their Relation unto him be as open, and as remarkable, as if it had been written upon their Foreheads; as the Jews were commanded to have the Law upon their Foreheads, and betwixt their Eyes, Exod. 13.9. Deut. 6.8—  
17 And [he causeth also] that no man might 41 buy or sell [i. e. partake, or dispose of any Advantages or Preferments;] save he that had the mark [i. e. was engaged in his Cause and profession, and was active in it;] or the Name [i. e. 42 Nature] of the Beast, or the Number of his Name [i. e. the Number which shall show his Nature.]  
41 This Phrase has a relation to the Commodities, or Merchandizes of the Beast's Kingdom, and the Privileges of his City; reckoned up, Chap. 18. of which the Papacy debars all Men, by 
(a) Vid. Poli Synops. in locum, & Medum, Brightman.  Excommunications, Interdictions, and Civil Penalties, who will not own and profess its Doctrine. And here is a further Allusion to the Story of Ptolemy Philopator, in the Book of Maccabees before quoted; (who seems to be a Type of Antichrist, as Antiochus is confessedly owned to have been) who took away from all those Jews the Privileges belonging to Alexandrians, which they before enjoyed, who would not embrace his Idolatrous Religion; and admitted only those into his Court, and the higher Rank of Citizens of Alexandria, who would be initiated into it; thrusting even the Jews, who complied so far as to take the Mark of Bacchus, into the Inferior Rank of the Vulgar Egyptians; which is an Instance exactly agreeing to the Proceed of the Antichristian King, as all 
(b) See Foulis of Popish Usurpations.  History testifies.  
42 So 
(c) Hammond on Matth. 2.23. Mr. Mede Disc. 2.  Name signifies in Scripture; as Divines usually show on the first Petition of the Lord's Prayer.  
18 Here is [what requires, and will exercise] 43 Wisdom; let him that hath understanding [in such matters;] count 44 [or calculate] the number of the 45 Beast [i. e. the Number which shall show when he became an Idolatrous Beast;] for it is the Number of 46 a man [i. e. such an one as Men of Wisdom and Understanding may, and are wont to calculate;] and his number is six 47 hundred threescore and six.  
43 By Wisdom is meant here, such Wisdom or Skill as the Egyptians, and the Skilful Jews, and other Wise Men of the Eastern Nations had; and for which Moses is so renowned in Scripture, Acts 7.22. of which, Knowledge in 
(a) See Bongus de Numeris, Meursius de denario Pythagorico, Wendelinus, and other Authors, who have witten of Pythagora's Tetractys. Grot. in Act. 7.22. Hammond. on 2 Tim. 3.8. Dr. Moor's Cabbala. Mr. Potter of the Number of the Beast.  Numbers was none of the least. And that such like mystical and obscure Knowledge was anciently called Wisdom, is plain from the Author of the Book of Ecclesiasticus, who tells us (Chap. 6.22.) that Wisdom is according to her Name, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not manifest unto many; alluding (as Philo also often does) to the 
(b) Dr. Moor's mystery of Iniq. part 2. lib. 1. cap. 14.  Etymology of the Greek Word; as if it were derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signifies to cover, or hid.  
44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which word signifies to calculate, as Arithmeticians were wont to do of old, with Stones or Counters.  
45 The Numbers of his Name seems to denote the Number which shall show his Nature, Essence and Being; Name and Thing, to be, and to be called, being very frequently used promiscuously in Scripture: and the Number of the Beast seems to be different from that of his Name; and may signify the Number which shall show the Time of his becoming The Beast; as will appear more clearly in the following Annotations.  
46 Hereby is not signified, that Antichrist is a Man; but that it is the Number of Man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or of the same kind that other Numbers are, which Men make use of; as Isaiah (Chap. 8.1.) is commanded to write with a Man's Pen; that is, with such a one, and in such Characters as are in use amongst Men; and as the Word is used, Chap. 21.17.  
47 The Man of Understanding is not bid to calculate the Numeral Letters of the Beast's Name; but to calculate 666. the Number of the Beast; which Arithmeticians know can be done no other way but by extracting the Root of it: which seems wholly to overthrow the conceit which 
(a) Lib. 5. Cap. 30.  Irenaeus has delivered from Ancient Tradition; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Numeral Value of the Letters of which word make up 666.) is the Name of the Beast; and that the counting of the Number of the Beast, consists in nothing else but in the counting of the Value of the Letters of his Name; which is no great piece of Wisdom and Understanding. And although the Authority of Irenaeus is not to be altogether contemned; yet it being notorious, that he was mistaken, or imposed upon, in some things, for which he vouches the Traditions of Apostolical Men (as particularly concerning our Saviour's Age, when he died) he is not to be followed, when there are so considerable Reasons to be brought against the Opinion he relates, and those from the very Text itself. For besides, that the Numeral Letters of several other Names, amount to 666. the Apostasy is not where set forth unto us in Prophecy, under Types, which have any reference to the Name of Latins, but only to that of Romans; which has also swallowed up for a long time the other Name; which is now out of use.  
And therefore I cannot but acquiesce in what Mr. Potter has said in his Admirable Discourse upon this Number; where he has shown, that the counting of it consists in the extracting the Root of it, which is 25; the Number 
(b) 
25 25 125 50 625 41 666.   25. being the only Number, which by being multiplied into itself, makes up the Square Number 666. when the Fraction (which is 41 in this Operation) is added to it; which is what is meant by the Square Root of a Number. And this Opinion I acquiesce in,  
(1.) Because it is the only way of counting, or calculating this Number; and is withal a piece of Ancient Wisdom and Understanding; perhaps in use amongst the Eastern Sages, from whom the Greeks derived their Skill.  
(2.) Because the Root of it 25, gives us the Number of the Year, when the Beast first had a Name, or a Being. Concerning which we are to observe, that the Epocha of all the Numbers in this Prophecy, are to be taken from the time of our Saviour's Resurrection, A. D. 33. to which if you add this Number, the Conception of the Beast will fall upon A. D. 58. about the time in which the second Epistle to the Thessalonians 
(a) 2 Ep. 2.7. thought by Mr. Dodwell, and Dr. Cave, to have been written 49. by Bp. Pearson, A.D. 53. and by several others, A. D. 57  was written, when the Apostle affirms, that the Mystery of Iniquity was working. For as 12, the Root of the Number of the pure Church, may denote, that the Church continued pure until Twelve Years after the Resurrection, viz. until A.D. 45. so may also the Root 25. lead us after the same manner to the Beginning of the Apostasy, at A. D. 58.  
(3.) Because the Square Number arising out of this Root, gives us the time when the Apostasy came to be the Image of the Beast. For if we add 666. to A. D. 58. the time of its Conception, we shall arrive to A. D. 724. when the Beast which risen about A. D. 600. (as hath been before observed) came to his Manly Age, as an Idolatrous Power; being then warmly engaged in the War about Images. Which Observation is much illustrated by the Beasts being represented as an Image in this Chapter; in which 25 may be considered as the Root or Basis; and 666 as the Height of it. And as Nebuchadnezzar's Image (Dan. 3.1. the Type of the Image in this Chapter) was an irregular Figure, contrary to the Rules of Proportion (as Interpreters have shown on that place) and consisted of Six, as this does; so is 25, the Basis of this Image, a Surd Number; out of which a regular, and perfect Square cannot arise, but one mixed with Fractions: to show, that the Apostasy is in Truth an Irregular Religion; consisting of many unequal Additions; as 25 is an uneven Number, and 666. is not a square and perfect Number, arising out of 25 only; but is made up of Fractional Additions, Whereas, on the contrary, the Number 12. the Root of the pure Church, is an even number, making One hundred and Forty Four Thousand, its Square, perfectly and entirely; to show the Perfection, Entireness, and Agreeableness of its Doctrines.  
(4.) Except this be the meaning of the Number of the Beast, there will want an anti-numerus, or opposite number to the number of Christ's Kingdom; which is agreed on by all Interpreters to be 12. the square Root of One hundred and Forty Four Thousand; and thereby that graceful Antithesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Correspondent Opposition, which is observed in this Prophecy, betwixt the things which relate to Christ's and Antichrist's Kingdom, will be violated and broken; and the Anti-Apostolicalness of this Church will not be so appositely signified. See Mr. Potter 's Discourse.  
(5.) The Number 25. may very well be put to express the beginning of Antichrist's Kingdom; because it hath been always accounted, by Sacred and Profane Writers, who have thought nothing of Antichrist, to be mysteriously evil; and to be an Hieroglyphical Character of some unhappy, desperate, deplorable, and Apostatical Estate of Christ's Church; because it is an oddly uneven number, which is unevenly measured by an odd Number; as Mr. Potter 
(a) Chap. 12.  hath proved out of Jerom, and others, in his Excellent Discourse on this Subject; an Exquisite Piece of Mysterious Knowledge. For which Reason also, 666 may be a Number expressing things belonging to Antichrist's Kingdom; because it consists of Six; a Number relating to the Pagan Kingdom, the Sixth Head; of which Antichrist is the Image: And also (as 
(b) On this Verse.  Grotius observes) denotes the Things of this World; as Seven does the Things of the Better World, the Kingdom of the Messiah.  
(6.) The Number 25 is most admirably applicable to the Antichristian Roman State; it being the only Conspicuous and Remarkable number in that Hierarchy; describing the Papacy in its most Essential Parts; that Church having been Fatally led to lay its very Foundations upon it; it having at first Five and Twenty Cardinals, and its Creed consisting of Five and Twenty Articles, as the Apostles doth of Twelve; as Mr. Potter hath accurately shown in these, and many other Particulars.  
(7.) It may be observed, That as the Number 666. can by no means be made out of 12, whatsoever Number you multiply it by; so neither can the Antichristian State any way arise out of the Apostles Doctrine.  
(last,) The Number 666. consisting of the same number in all its places, from Vnits to Hundreds; is upon that account (as Grotius observes on the place) very Remarkable, according to the Opinion of the Wise Pagans, who made their Vows in the same proportion: And because it consists of an entire 
(a) Poli Synops. in locum.  Senary of numbers, arising by degrees from Vnits to Ten, and from thence to Hundreds; and that in a proportion very agreeable, by the multiplication of 6 by 10; so as that 6 are found 10 times in 60, and 60, 10 times in 600: it may from thence be thought to signify the seeming Comeliness and Proportion of the Antichristian State; which is so great, that it is apt to deceive those who do not exercise Wisdom, to discern things; it being at first sight a Number more proportionable than 144, the Number of Christ's Kingdom. So necessary is it to count numbers, and to extract the Roots of them, by stripping things of their Outward seeming Appearances, although never so Comely; and searching into the very intimate nature, and Essence of them.    

CHAP. XIV.  

The Text.  
1 AND I looked [or was in Vision];] and lo, a Lamb [i. e. Christ,] stood [to import his settlement in his Government, and his Rule and Defence of his people, Psalm 2.6. Mic. 5.4.] on the Mount ¹ Zion [i. e. appeared in an exalted, and an established State, in his Kingdom; Psalm 48. Mic. 4.1. Heb. 12.22.] and with him an ² Hundred Forty and Four Thousand [i. e. a Body of Apostolical Pure Christians, Chap. 7.4.] having his [i. e. Christ's] Fathers Name ³ written in their Foreheads [i. e. openly adjudged by God, and professing themselves to be the true Followers of Christ. See on Chap. 7.3.]   

Annotations on CHAP. XIV.  
¹ Zion 
(a) Josh. 15.63. 2 Sam. 5. 1-10. 1 Chron. 11. 1-9. 2 Chron. 3.1. Psalm 48.2.  was the Mountain, or upper part of Jerusalem, on one side of which stood the House, or Palace of David; as the Temple did on the North side of it, called Mount Moriah; which was reckoned as a part of Mount Zion. This Mountain was taken by David from the Jebusites, whom the Children of Judah were not able to drive out, because of their Unbelief; and was the first Exploit undertaken by him, after his being anointed King over all Israel, upon the Submission paid unto him by all the Tribes of Israel, and their acknowledgement of their being his Bone, and his Flesh; wherein they were Types of the Obedience that all Nations are to pay to Christ; and of their becoming Members of his Body, of his Flesh, and of his Bones, Ephes. 5.30. David took it when he began to 
(a) 2 Sam. 5.4. Luke 3.22, 23.  Reign, being Thirty Years old; according to the Age when our Saviour began to preach, gather Members for his Kingdom, and cast out Devils; as David also dispossessed the 
(b) 2 Sam. 5. 6-8. Gregory's Observat. Chap. 7.  Jebusites, and cast out their Tutelary Idols, the Hatred of his Soul; called by him and his Followers, by way of Sarcasm and Contempt, the Blind; and the Lame; as having Eyes, but seeing not, and Feet, but walking not; according to the like Expression used by him, Psalm 115. When he had taken it, he fortified the Strong Hold of it; and afterwards built there, and made a Beautiful City, calling it, the City of David. In all which he was a Type of Christ, as that Mountain, Strong Hold, and City, were of the Strength, Stability, and Beauty of Christ's Kingdom; especially as it shall appear at last in a most glorious manner; triumphing over all Heathen and Antichristian Idols; when the Lord shall set his King upon his Holy Hill of Zion; and Christ shall stand, and feed his People, and be great unto the Ends of the Earth, Psalm 2.6. Micah 5.4.  
Only here it may be observed, (1.) That as the taking of this Mountain was the first Achievement of David, after he came to the Kingdom, before he was fully established in it, and had built his City; so may this Appearance of Christ, be some Preparatory State of his Kingdom, called the Kingdom of David in Scripture; rising 
(a) Micah 4.1, 2.  to the Tops of the Mountains, and exalting itself above the Hills, that so the Everlasting Gospel might be heard, and People might flow unto it; but somewhat different from the State of its full Establishment, when his Kingdom shall appear in its utmost Glory: as in the Description of it given Heb. 12.22. they first come unto Mount Zion, before they come unto the City of the Living God, and the Heavenly Jerusalem; as is more fully shown on the Three last Chapters; where this whole matter is largely considered.  
(2.) That here is represented some Exalted State of the Heavenly Tabernacle itself, typified by Mount Zion; which was not yet of so high, and so exalted a Nature, as that which it shall afterwards arrive to, when it shall appear as in the highest Heavens, or in its Heavenly State: it being probable, that there are Exaltations of Christ's Kingdom in the Archetype of it, in the Heavenly Places; of which the several Advances it receives here on Earth, are the Counterpart, Patterns and Example; according to what hath been already discoursed on Chap. 12.1. and will be shown more largely hereafter: it being very difficult to give Account of many things in this Prophecy without this Supposition.  
² As this Vision relates to the State of Christ's Kingdom upon Earth, there is hereby signified, a Body of Apostolical pure Christians, appearing in a State of open, and public profession of Christ's pure Religion: but as it refers to the State of things in the Heavenly Places, hereby is denoted an appearance of the very 144000. mentioned in the seventh Chapter, who are the Saints and Witnesses departed in the Lord.  
³ They were before sealed, and in a hidden, and invisible State; but now they have a Name written, that is, appearing legible upon their Foreheads; and that the Name of God: whereby may be understood some Approbation of them, and Declaration on God's part, before whose Throne they are (Verse 5.) as to be judged and approved by him, that they were Holiness unto the Lord; in allusion to the Inscription on the High-Priest's Frontlet, Exod. 20.36. and that they were worthy of the Exalted State they now were advanced unto: and withal an open profession of the Witnesses on Earth, that they were God's true Soldiers and Servants, (who used to 
(a) See Mr. Mede on the place, and Grotius.  be marked in the Forehead) and not marked Slaves of the Beast. And by the mention of Christ's Sealed Number in this place, is intimated the great difference there will be in the Issue and Event of Things, betwixt Christ's Servants appearing thus in Glory, and the marked Servants of the Beast, just beforementioned in the former Chapter; and withal (according to that known Rule, That Opposites, when placed near one another, illustrate each other) hereby is much established the Interpretation of the Number of 666. there given; 12 the Root of 144000. being an Anti-Number to 25, the Mark of the Beast; signifying an Apostolical Body of Witnesses, as that does an Anti-Apostolical one. See the Notes on Chap. 7. num. 9 and on Chap. 13.18.  
2 And I heard a Voice ⁴ from Heaven, as the Voice of many Waters [i. e. a loud and powerful one, Chap. 1. 15.] and as the Voice of a great ⁴ Thunder [i. e. Terrible, Chap. 4, 5. 6, 1. 10, 3.] and I heard the Voice of ⁴ Harpers harping with their Harps [i. e. there was a great and powerful Appearance of Christ's Kingdom, Chap. 11.15.]  
4 4 4 Voices, Thunder (called so frequently, Psalm 29. and in other places, the Voice of God) Music and sing, are the constant Forerunners and Attendants of Christ's Kingdom, as hath been frequently observed. And it seems to me, that this Vision relates to the Appearance of Christ's Kingdom, upon the sounding of the seventh Angel, when there were great 
(a) See Grot. on Rev. 5.8.  Voices heard in Heaven, saying, the Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ; and that it is Synchronous and contemporary with it; it being very rational, that the seven loud Voices, so audibly heard in order, in this Chapter; should be no other than the Voices of the Seven Thunders (mentioned, Chap. 10. 3-8.) now unsealed, or opened; which were then sealed, and not to be written, or come into Event, until the days of the Voice of the seventh Angel.  
And here it may be observed; that by the Voices and Music, is not only represented an Appearance of Christ's Kingdom upon Earth; but that also they signify the Joy which is in Heaven, and in the Heavenly Tabernacle, upon the Exaltation of Christ's Kingdom; For if there be Joy in Heaven upon the Conversion of a Sinner, it may well be supposed to be there also, upon the great Advancements of Christ's Kingdom upon Earth.  
And amongst all the Music of the Temple, perhaps 
(a) See Grot. on Rev. 5.8.  Harps are here more particularly mentioned; Because it is the Musical Instrument of Praise and Thanksgiving, which was wont to be made use of in setting forth Great and Extraordinary Actions; and was the particular Instrument which David was eminently skilled in, and which was the occasion of his being brought to Court, and fitted for the Kingdom; which was the Type of Christ's Kingdom here represented.  
And Thunder also may be here mentioned to show, that the seven Voices of this Vision, were the several Openings, or Vnsealing of the seven Thunders, which were sealed, Chap. 10.4.  
3 And they sung, as it were, a New Song [i. e. the Song of Redemption by Christ's Blood alone, which seemed to be New, because it had not been taught, nor heard openly during the Apostasy. See Chap. 5.9.] before the Throne of God [Chap. 4.] and before the Four Beasts [or Living Creatures Chap. 4.6.] and the Elders [Chap. 4.4. i e. the Doctrine of Redemption, and those who sung, and had taught it in the Church, whilst they were upon Earth, were approved of by God, and the Divine Consistory, which all along in this Prophecy appears as passing Judgement upon the Actions represented in it. See Chap. 4.1. pag. 70.] and no man could learn that Song but the Hundred Forty and Four Thousand [i. e. none could fully understand, and experience, the Doctrine taught in that Song, but those true Christ ans] which were redeemed [i. e. rescued and delivered by the Blood of Christ alone, from the Earth [i. e. from the Corruptions of Antichristianism.]  
4 These are they which are not defiled with [Whorish] Women [i. e. were not Members of Idolatrous Churches, Ezek. 23. See Rev. 17.1.] for they are Virgins [and not Prostitutes, as Jezebel, and the Whore, Chap. 17. and had kept themselves pure from all Idolatry and Antichristian Pollutions, Psalms 45.14. Canticl. 1.3. 2 Cor. 11.2.] these are they which ⁵ follow the Lamb wheresoever he goeth [i. e. were the Faithful Disciples of Christ; and are now his more Immediate Attendants in the Heavenly State of his Kingdom here represented;] these were ⁶ redeemed from ⁷ among men, being the first ⁷ fruits unto God, and to the Lamb [i. e. the choicest Members of his Church; and the first partakers of the Glory of his Kingdom.]  
⁵ A Metaphor taken from those Officers who are the constant Attendants of Princes; or from the Disciples of Prophets, concerning whom this Phrase is used in 
(a) Matth. 8.19. Luke 9.57.  Scripture; or rather from the Virgins, the Companions of the Bride and Bridegroom, Psalm 45.14. Matth. 25. Christ's Kingdom being likened to a Marriage-Supper, Chap. 19.9. and his Attendants as a Bridegroom, to Virgins, Matth. 25. who are also the Chorus to the Marriage-Song of his Kingdom, in the Book of Canticles. And they are mentioned in opposition to the Followers and Worshippers of the Beast.  
⁶ As the Firstborn were wont to be under the Law, Exod. 13, 13.22, 29.  
⁷ First Fruits 
(b) Exod. 22.29. Numb. 18.16. Jerem. 2.3. Zech. 2.12. James 1.18. See Mede on the place, and the Commentators on these Texts.  were the First and the Choicest Offerings; and whatsoever was separated from Profane Uses to Holy ones.  
Whereby is signified, (1.) The First Church of Choice, Holy, and Pure Christians, which shall appear at the expiring of the Times of the Beast, upon the first Succession of Christ into his Kingdom; when (as hath been before shown on Chap. 10. num. 13.) the Thirty Years in Daniel, which make the 1260 Years to amount to 1290. are to begin in the full and entire Resurrection of the Witnesses: Who are said here to be redeemed by the Lamb, or Christ alone, in opposition to their own and others Merits, and Antichristian Pardons and Indulgences; and that from among Men; i. e. from out of the World, or the common State of Mankind; or rather from the Antichristian Men of the Earth, those Merchants, (Chap. 18. 11-13.) who bought and sold Men and Souls.  
(2.) Because in this Vision there is described not only the State of Christ's Church and Kingdom upon Earth, but also the State of the Archetypal Kingdom in Heaven; Hereby is also represented the first Glorious Appearance of the Members of it, the Witnesses departed in the Lord, who have the privilege to be the constant Attendants of the Lamb, in his Heavenly Tabernacle; and the first partakers of that exalted State of his Kingdom, here Visionally represented by Mount Zion.  
5 And in their mouth was found no ⁸ guile [i. e. they were not found guilty of the great Lie of Antichristianism and Idolatry;] for they are without Fault before the ⁹ Throne of God [i. e. they are acquitted and justified by God; although they had been condemned and anathematised by Antichrist.]  
⁸ Idols are called Lies in 
(a) Jerem. 16.19. Am. 2.4. Grotius and Mede on the place.  Scripture; and Lying (as Grotius observes on the place) is a constant Concomitant of Idolatry; and hereby this Apostolical Number of Christ's Followers, are distinguished from those which belonged to Antichrist, whose Religion is but an Image, or Counterfeit of Christ's, and is thereupon also justly called a Lye.  
⁹ Hence it appears, that this is the Vision of some exalted State of Christ's Heavenly Kingdom, seen as before the Throne of God, or the Divine Sanhedrim, and Court of Judicature, coming down (as it were) on Mount Zion; where the Witnesses (who are the 144000.) who had been killed by the Beast, appear, and are, as it were, adjudged by God, as worthy the exalted State they enjoy with Christ; and which they had obtained under his Conduct, and for his Sake: which Appearance shall have also (as hath been all along observed) a parallel one on Earth, in the Philadelphian State of the Church.  
6 And I saw 10 anoth r Angel [or Gospel-Ministry, Chap. 1. 1, 20] fly in the midst of Heaven [to denote the Swift; Public, and Universal Publication of the Gospel of the Kingdom, Chap. 8.13.] having [committed unto him 2 Cor. 5.19.] the 11 Everlasting Gospel [of the Kingdom spoken by the Mouth of all his Prophets since the World began, which was to bring in Everlasting Right eousne s, Dan. 9.24 Acts 3. 21-26. Rev. 16.7.] too preach unto [all] them that dwell on the Earth, and to 22 every Nation [of Pagan Mahometan, and Antichristian Gentiles;] and Kindred [or Tribes of Israeli es;] and Tongue [or the various People of several Languages amongst them;] and Peope [i. e. to the whole multitude of each.]  
10 There being no Angel mentioned before, but only a Voice (Verse 2.) By another Angel here must also be understood, another Voice; which Word imports Utterance of Doctrine; as John the Baptist is called, The Voice of one crying in the Wilderness: And this Voice is here called an Angel, because it was pronounced by an Angelical Voice, or Speaker; who was seen; whereas the former was only heard; so that this is another, or a distinct Voice or Angel from the former: Whereby a certain Order of Voices is plainly represented; which being also Seven in Number, and distinctly reckoned up, may very well be accounted the seven Thunders, opened into loud and distinct Voices.  
11 The Gospel of Christ's Glorious Kingdom being the main Subject and Scope of these Visions, it must therefore be here referred to; which is called Everlasting;  
(1.) Because it was the Doctrine, or Mystery designed by God from everlasting, praefigured in all the Types of the Old Law, and preached, or spoken by the Mouth of all the Prophets since the World began; by which Phrase Eternity is signified in Scripture. See Acts 3. 21-26. Rom. 16.25, 26. 1 Cor. 2.7. Rev. 10.7.  
(2.) Because it was to bring in the Everlasting Righteousness (mentioned Dan. 9.24.) or the way of becoming Righteous in the Account of God by Christ alone; which will then be fully manifested to be no New Doctrine (as the Apostasy, at the Beginning of the Reformation asserted it to be) but the way which was from Everlasting, and shall be until the End of all Things.  
I think it may not be unfit to observe in this place, That the Apostasy (that it might be a perfect Antichristian Sergeant of Christ's Kingdom) did pretend to a New Gospel, called the 
(a) Bishop Stillingfleet of Idol. Chap. 4. p. 238-246.  Eternal Gospel; containing many Extravagant and Blasphemous Opinions; and asserting, that the Scriptures contained not the Gospel of the Kingdom, but were to give way to a New Gospel, which should take place in A. D. 1260. Six Years after the preaching of it; which Gospel was so much favoured by the Popes, and the Court of Rome, that a Book written against it, was burnt by their Order; And although they were at last forced to burn the Eternal Gospel also; yet it was done secretly, and with much unwillingness.  
12 This is a Pleonasm, or a Figure, wherein by a Redundant Accumulation of many Particulars, is expressed the preaching of the Everlasting Gospel, for the bringing in of all Nations (whereby Ethnics, or Gentiles of all sorts, are meant in Scripture) and of all the Tribes of Israel to the Kingdom of Christ; according to Hosea 6. 13. Matth. 24.14. Rom. 11.25, 26. which is to be near the End, when the Deliverer shall come out of Zion, and after Two days, in the Third Day; which Dr. Pocock on Hosea, extends even to the End of the World; but others, with more Reason, to the End of 
(a) See on Chap. 11. 9, 11.  Antichristian, or Gentile Times, when Christ's Kingdom shall appear, and they who have known (something of Christ's Kingdom) shall follow on to know the Lord, more fully and perfectly by the preaching of this Everlasting Gospel, Hos. 6.3.  
7 Saying with a loud Voice [i. e. after a zealous, and most powerful manner;] fear God [and not Idols, Isaiah 8.12, 13.] and give Glory to him [alone, and not to Creatures, Angels, and Saints;] for the Hour [or precise time, and appointed Season;] of his Judgement [Government, or ¹³ Kingdom, and of his Judgements on all manner of Idolatry, Pagan, and Antichristian, which he will no longer wink at;] is come: and worship him [therefore the Creator of all things,] that made Heaven 14 and Earth, and the Sea, and the Fountains of Waters [of the Great Deep, Gen. 7.11.]  
13 So Judgement often signifies in the Old Testament; as Psalm 72.1, 2. and in other places of Scripture.  
14 The Heathens worshipped all the parts of Nature, even the Seas, Rivers and Fountains, as is clearly proved by 
(b) De Idolatr.  Vossius; which the Antichristian 
(b) Dr. Moor's Mystery of Iniquity, part 2. lib. 1.17. Bishop Stillingfleet's Fourth Conference concerning Idolatry.  Apostasy also having imitated, in appointing Tutelar Saints, and Angels to most of the parts of the Creation, and in introducing a Worship which is but an Image, or a New Model of Paganism; Do their Idolatries may be here meant.  
8 And there followed another 15 Angel [or Gospel-Ministry;] saying [i. e. preaching, and denouncing this great Truth;] 16 Babylon [i. e. Antichristian, or Papal Rome,] is 17 fallen, is fallen [i. e. will as certainly fall in a short time, as if it were a ready fallen;] that great City [of a large Juri diction, and Head of the Roman Empire;] because she made all Nations drink of the Wine of the 18 wrath of her Fornication [i. e. partake of her Idolatry.]  
15 Some Copies read a Second Angel; for so it was, although it was the Third Voice; for so saying imports.  
16 Babylon is a known Type of Rome Antichristian; as is shown more fully hereafter.  
17 This is a common Scheme of Speech amongst the Prophets, to signify, that the thing will as certainly come to pass, as if it were already accomplished, Isaiah 21.9. Jer. 51.8. The Temporal Punishment of Babylon, or Rome, was executed, Chap. 11.13. before the sounding, and Voices of the seventh Trumpet; So that this Fall, which is after that sounding, must relate to some other Punishment: which may probably be its Eternal Punishment; which is executed, Chap. 18.2. and is here only Preached, or Denounced, as nearly approaching, by this Angelical Voice, or Preacher; and that after a more powerful manner (these Voices issuing out of Thunder unsealed) than had been done before.  
18 They were drunk, and mad after Idols, and possessed (as it were) with a high Rage of Lust after them; like to that of a Wild Ass, to which Idolatrous Israel is compared by the Prophet, Jer. 2.24.  
9 And the third Angel [but fourth Voice] followed [after] them, saying, with a loud Voice [to show the Import, and Severity of the Denunciation;] if [after the Denunciation against the Antichrian City,] any man [shall still presume to] worship the Beast, and his Image, and receive his Mark in his Forehead, or in his hand [i. e. any way comply with Antichristianism, Chap. 13. 11-18.]  
10 The same shall drink of the Wine of the Wrath of God [i. e. he shall be punished in ¹⁹ Wrath for the ¹⁹ Wrath of his Fornication, Verse 8.] which is poured out [or ²⁰ tempered and prepared to be] witho t any [the least] mixture [or ²⁰ Temperament of Mercy, Luke 16.24. James 2.13.] into the 21 Cup of his Indignation [and Fury;] and he shall be tormented with Fire and Brimstone [i e. with the most exquisite Torments,] in the presence [and with the Approbation] of the holy Angels, and in the presence of the Lamb [Christ; who shall command the Execution of the Sentence, and approve the Equity and Justice of the Judgements of God, 2 Thes. 1. 5-11.]  
19 19 A Figure frequent in Scripture; as Rom. 1.25, 26. and in several other places.  
20 20 This seems to be the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Phrase in this way of rendering has some Elegance in it.  
21 A Phrase whereby the Wrath of God is frequently expressed in 
(a) Job 21.20. Psalm 75.8. Isaiah 51.17, 22. Jerem. 25.15. Ezek 23.32, 33.  Scripture.  
11 And the Smoke [from the fire] of their Torment ascendeth up [i. e. shall as certainly ascend as if it were now mounting up, and that] 22 for ever and ever: And they have no rest 22 day nor night [i. e. their punishment shall be without interm ssion,] who worship the Beast, and his Image, and [he also shall be thus punished [whosoever receiveth the mark of his 23 Name [i. e. is any way Subj ct to Antichrist, and is of his Profession.]  
22 22 In the former Verse there was a Denunciation (for the Judgements are only here preached and foretold, but not executed,) of the severest of God's Judgements; expressed, to set forth the Extraordinariness of them, by many full, and even redundant Expressions: And in this Verse it is declared that their Punishment shall be for ever, and without intermission: Whence it appears, that their Everlasting Punishment, and not their Temporal one, is here denounced.  
23 Hence it is manifest, That the Mark of the Beast is the Impression of his Name: Image, Mark, Name, and Number of Name being all of the same import; Number including Mark, and Name too.  
12 Here 24 [or just at the time now represented in the course of this Prophecy;] is [the end of] the Patience [or waiting] of the Saints [for Christ's Kingdom, Dan. 12.12. Rev. 13.10,] Here are [all] they [and none of them are lost,] that keep the Commandments of God and the Faith of Jesus, [i. e. the Faithful and Obedient Witnesses are here ready to receive the blessedness promised them, Dan. 12.12. in the Kingdom of Christ, and the first resurrection, now at hand, Rev. 12, 17.13, 10.20, 5.]  
24 This Voice (in exact correspondence with Chap. 13.10. which ought to be interpreted in agreement with this Verse) just after the Judgement on the Beast, sets Bounds to the Saints patiented Expectation of Christ's Kingdom; intimating that it was near at hand; and that all the Faithful Witnesses, and Seed of the Woman (Chap. 12.17.) should rise; none of them having been lost, but Antichrist, of whom Judas, the Son of Perdition, was a Type, John 17.12.  
13 And I heard a [Fifth] Voice from Heaven [as Thunder, Ver. 2.] saying unto me, 25 Writ [i. e. unseal, and plainly deliver this important, memorable, and necessary Truth, which will very shortly be accomplished;] 26 Blessed [Dan. 12.12] are the dead which die in the Lord [i. e. who die for his Sake, and Cause, and in his Faith and Favour, resigning their Life and Spirit into his hands, by virtue of Grace and Strength derived from him, 1 Cor. 15.18. 1 Thes. 4.14, 16.] from henceforth [i. e. they will be ²⁷ immediately blessed; for the time is near, yea, even at the doors:] yea, [it is certainly so, Chap. 1.7.] saith the [Holy] Spirit [it self, whose Witness is Truth, 1 John 5.6. and which raiseth the dead, Rom. 8.10, 11.] that they may rest [Dan. 12.1, 2. 2 Thes. 1.7.] from their Labours [in the Kingdom of Christ, for a Thousand Years, Hebr. 4.9, 10. See on Rev. 20.5, 6.] and their [good] works [without the Trouble, Sufferings and Labour which before accompanied them;] do follow them [into the Rest prepared for them in that Kingdom, to their Praise and Honour, and that they might be rewarded for them, Heb. 4.]  
25 Writing and Sealing are opposed in this Prophecy; as hath been before 
(a) Pag. 80.  observed; from whence we may conclude, that this Voice was one of the Thunders now unsealed, or Written.  
26 In this Verse there is a plain Declaration of the First Resurrection; Concerning which see what is fully discoursed on, Rev. 20. And it is taken (as Grotius excellently observes on the place) from Dan. 12.12. where Blessedness is pronounced as belonging to those who shall wait, and come to the End of the 1335 Years: from whence also it appears, that this is to be accomplished at the completion of those Years; when a Blessed Resureection is to be, according to Dan. 12.1, 2, 3.  
27 This seems to be the import of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Dr. 
(a) On this Verse, and on Matth 23.39.  Hammond hath observed: and although there be some difference amongst Critics about the signification of this Word, and whether it should be referred to what goes before, or what follows after; yet the sense seems, according to all, to be much the same.  
24 And I looked 28 [or was in Vision,] and behold a white [or bright] 29 cloud [of Glory, to denote, the Majesty, Justice, and Purity of God's Judgements,] and upon the Cloud one 30 sat like unto the Son of Man [i. e. Christ, Chap. 1.13. Dan. 7.13. John 1.14] having on his head a Golden 31 Crown [denoting his Kingdom, and Conquests, Chap. 6.2.] and in his hand a sharp 31 Sickle [to reap the World swiftly and speedily, Joel 3.4, 13. Matth. 13.30, 36-43.]  
28 The two former Verses contained evidently a Declaration of a Blessed State of the Dead in the Lord, immediately to ensue; which State being the next thing in order to be performed, seems to be here set forth by Metaphors made use of to the same purpose, by the Prophet Joel, and our Saviour, in the places quoted in the Paraphrase on the Text; as shall be endeavoured to be shown from what the Words of the Text shall suggest.  
29 Here Christ is represented as coming in his Kingdom to Judgement; according to the Descriptions frequently given of it in the Gospels, Luke 21.27. Matth. 24, 30.26, 64. Dan. 7.14.  
30 This posture also denotes Judicature and Government Joel 3.12. Matth. 19.22. to which answers his coming sitting on a White Horse, as he does here on a White Cloud, in the parallel place to this, Rev. 19.11.  
31 In Rev. 19 he hath also many Crowns upon his Head; which are a known Emblem of Regal Power, and Conquest: And as he had a Crown at his first going out to propagate the Gospel, Chap. 6.2. so is he here also represented with a Golden one, to show the Glory of the Kingdom in which he is now established.  
32 This is the Instrument of Reapers, with which they not only cut down the Corn, but also gather it together; according to our Saviour's Parable, Matth. 13. and it is sharp, to denote the speed which will be then used, Joel 3.4.  
15 And another [a sixth] * Angel [and Voice] came out of the Temple, crying with a loud Voice [i. e. earnestly, Luke 18.7. Rev. 6.10.] to him that sat on the Cloud [i. e. to Christ;] Thrust in [we humbly pray thee] thy Sickle, and reap: for the time is come for thee [the Lord of the Harvest, the Judge of the World, which raiseth the Dead, and quickeneth them, Matth. 9.38. John 5.21, 22.] to reap; for the 33 Harvest of the Earth [or Field of the World,] is * ripe [i. e. all things are ready, and the time appointed for gathering the Children of the Kingdom is now just at hand, Matth 13.30, 38. John 4.35. Mark 4.29. 
(a) The Day of the Lord is near.  Joel 3.14]  
* This Angel, or Angelical Company (for Angel is taken collectively in this Prophecy) is not a Gospel-Ministry, because it does not denounce any thing as the others had done; but seems to denote the Attendants of Christ, the Angels, who are the Reapers, Matth. 13.29. and the Shout, the Voice of the Archangel, which shall accompany him at the last Day; and they cry out unto him from his Heavenly Temple, to expedite that Blessedness which had been so long delayed, and which the Saints so eagerly long after, and the whole Creation groans for, Rom. 8.22, 23. 2 Cor. 5.1, 2.4, 5.  
33 Harvest is plainly taken in a good sense in the places quoted in the Paraphrase; and where it is common to the good and bad, as Matth. 13. they are distinguished from one another as Tares and Wheat; and even in Joel 3.13. (from whence this Expression is taken) Vintage is peculiarly appropriated to the Wicked, and may be very well distinguished from the Harvest, which may relate to God's bringing, or gathering together his People, Verse 1.7. and his mighty ones, Verse 11. who seem to be the same with the Armies of Heaven, the Angels and the Saints, which shall accompany Christ at this great Day of his Kingdom, Rev. 19.14. And therefore the reaping of both these at the last Day, being so plainly distinguished in Scripture, it is fit also that it should be so here also.  
* Ripe, that is, fully ripe, White to the Harvest; and therefore looks as if it were dried or withered (as the Word also imports) because of the long delay, and expectation of Christ's Kingdom.  
16 And he that sat on the Cloud [i. e. Christ;] thrust in his Sickle on the Earth, and the Earth was [immediately] reaped [of its ³⁴ Wheat; i. e. the Just were gathered together at the first Resurrection, Matth. 13.30, 38, 48. Rev. 20.5. 1 Cor. 15. 1 Thes. 4. 13-18.]  
34 The Saints and Godly are understood (saith Mr. Brightman on the place) by the Corn, or Wheat of this Harvest; who are compared to it by our Saviour, Matth. 13.30, 38. and are here represented, saith he, as falling of their own accord before the Sickle, through the great ripeness of them. Now seeing that almost 
(a) Poli Synops. in Apocal. pag. 1098 in fin.  all Interpreters agree, that these Words have a reference to the last Judgement, described by the same Metaphors in Dan. 7. and Math. 13. it is highly probable, that hereby is meant the gathering together of the Saints departed in Christ, by the first Resurrection; fitly called the reaping of the Earth of its Wheat; as it consists in the gathering together of the Bodies, and Dust of Saints, which are all that is precious, and of any Value in it; and the gathering of them, and those who remain alive, out of this Wicked, Antichristian Earth, into a New Heaven, and a New Earth; which is the proper meaning of 
(b) Metere est ex hac Vita colligere. Menoch. Tirinus' in locum. Falx homines a Terra demet it ut Ecclesiae inserantur. Grot. in locum  Reaping in Scripture: and because this is to be done in a moment, (1 Cor. 15.51, 52.) therefore is the Sickle represented as sharp, to denote the extraordinary quickness of this Action: But of this see what is largely discoursed on the Three Last Chapters.  
17 And another Angel [i. e. the Seventh and last,] came out of the Temple which is in Heaven [i. e. another Angelical Company of Reapers, who were to bind ³⁵ together the Wicked, in order to destruction, Matth. 13.41.] he also having a sharp Sickle [to cut ³⁶ down, and gather together the wicked ones for a swift Destruction, Verse 14]  
35 For such this Angel may very well be supposed to be, by the Description here given of him; and consequently the Angel, Verse 15. must mean the Reapers, who were to gather the Wheat, or the Children of the Kingdom together.  
36 For this is the Use of a Sickle, as well as to gather.  
18 And 37 another Angel came out from the Altar [of Burnt Offerings, on which there was Fire continually, Levit. 6.9. Rev. 6.9.] which had power over fire [i. e. God's Judgements, in order to execute them, Rev. 8, 5.11, 5] and cried with a loud cry [that the Blood of the Souls under the Altar might be speedily and fully avenged upon the Wicked, Rev. 6.9, 10, 11.] to him that had the sharp Sickle, saying, Thrust in thy sharp Sickle, and gather [by raising them;] the clusters of the 38 Vine of the Earth [i. e. the Children of the Wicked one, Matth. 13.30, 38, 41, 49, 50. Joel 3.13. Deut. 32.32.] for her Grapes are fully ripe [for Destruction.]  
37 It is the Opinion of Dr. Lightfoot, That here is an Allusion to a Custom amongst the Jews, who were not wont to put in the Sickle, until the Priests, who sat in the Temple, gave Order, and Command for it: But I presume, the Reason given in the Paraphrase, to be more apposite.  
38 The Wicked, and the Antichristian Church, are represented by an Earthly Vine, whose Clusters and Grapes are bitter, like the Vine of Sodom and Gomorrah, Deut. 32.32, 33: as the True Church, and the Righteous Members of it, are by the Vine of the Lord, and of Christ, Isaiah 5. Psalm 80. John 15. Now if the Reaping of the Harvest, signifies the Gathering of the Saints at the First Resurrection; then the Gathering of the Vintage must signify the Resurrection of the Wicked, to whom it is expressly referred by the Prophet Joel, Chap. 3.13. Concerning which see what is discoursed on the Three last Chapters.  
19 And the Angel thrust in his Sickle into the Earth, and gathered the Vine of the Earth, and cast it into the great Winepress of the Wrath of God [i. e. into exquisite Torments.]  
20 And the Winepress was trodden [i. e. these Judgements were executed;] without 39 the City [of the New Jerusalem, Chap. 21.2. Isa. 66.24. in the Valley of Decision, Joel 3 2, 12, 14. Rev. 16.16.] and blood came out of the Winepress, even to the Horses Bridles [i. e. the Destruction was very bloody, and apparent to them with Christ, on White Horses, Rev. 19.14] by the space of a thousand, and six 40 hundred furlongs [i. e. it was Universal, Joel 3.2. Rev. 16.14.]  
30 The New Jerusalem, the beloved City, the Camp of the Saints, which they came to compass (Rev. 20.9.) but could not enter, being discomfited, in a place without it, called Jehoshaphat, by Joel; whereby is signified, that God's Judgements shall be executed upon them (which is the meaning of the Word Jehoshaphat) in the places to which the Wicked shall be confined by God, during the Thousand years of the New Jerusalem.  
40 Four, the Square 
(a) Four times four hundred amount to sixteen hundred.  Root of 1600, is a Symbol of Universality; taken from the Four Corners, or Winds of Heaven; which denote the whole Heaven, and the whole Earth, in Scripture: and perhaps also upon other Pythagorical and Cabbalistical Reasons, which may be seen in Dr. Moor's Commentary on this place.  
And here is to be noted what a Learned Friend suggested unto me; That Four being a Square Number, and Furlongs being the Measure of the Four Square City, the New Jerusalem, Chap. 21.16: Hereby may be fitly signified, that this Vengeance (described here as a Four square one, if I may so speak, coming out of the Four square City) was not only Universal, in the Four Quarters, or utmost Corners of the Earth, the Seat of the Wicked Nations, Revel. 20.8; but also Perfect and Regular, (as a Foursquare City is) agreeable to God's Holy and Righteous Admensurations of Justice, towards All Men, the Wicked, as well as the Saints.    

CHAP. XV.  

The Text.  
1 AND I saw [in Vision,] another sign [or 
(a) Matth. 16.1.  prodigious appearance, more ¹ wonderful than the former seen Chap. 12.1.] in ² Heaven, great and marvellous [for the Events signified by it;] ³ seven Angels [the immediate Ministers of this Judgement,] having [in their Vials, Verse 7.] the seven ⁴ last plagues [or Judgements;] for in them is filled up [or finished] the wrath of God; [and therefore they are the last.]   

Annotations on CHAP. XV.  
¹ For in the former, Paganism fell, and the Kingdom was only adjudged to Christ; but in this, Antichristianism falls, and the glorious Kingdom of Christ itself appears; whereas there was before only an Emblem of it upon Earth: which being a State of things more perfect than the former, is here called not only a great, but a marvellous Portent.  
² Three things in this Prophecy are more particularly seen as in Heaven.  
(1.) The Divine Court of Judicature, or Grand Synedrium, Chap. 4.  
(2.) The Downfall of Paganism, and the Appearance of the Christian Empire, Chap. 12.1.  
(3.) The present Judgement upon Antichristianism: All of them referring to the Kingdom of Christ, in the New Jerusalem, but this to an high State of it now approaching.  
³ The Sabbatick Number of Seven is all along used in this Prophecy, to show, that the End and Issue of all things in it, is with respect to Christ's Kingdom at the Seventh Thousand Year of the World; as hath been before observed.  
⁴ Hence we may note, (1.) That these Plagues relate to the Seventh Trumpet, out of which they must issue, because they are the last Plagues, and that the last We; at the first sounding of which the Wrath of God came (Chap. 11.18.) which is by these Plagues filled up, or accomplished.  
(2.) That the last Plagues must refer to the last Division of Time in Daniel (Chap. 12.12.) to wit, the last Forty Five Years, which being added to the Twelve Hundred and Sixty Years, make them up the One Thousand Three Hundred and Thirty Five Days of Years there mentioned.  
(3.) That the last Portion of Apocalyptick Time necessarily supposes that there is a constant Order, or Connexion of Time in this Book, from First to Last; viz. from the First Seal to the Seventh and Last Trumpet; out of which, first the Voices, and then the Vials issue, which are the Last Plagues; after which, according to Daniel, the Blessed State of Christ's Kingdom in Glory gins; until when, none could enter the Temple, Verse 8.  
2 And I saw, as it were, a Sea of Glass [representing the pure State of the Church and Kingdom; See on Chap. 4.6.] mingled with ⁵ Fire [to denote the Fiery Indignation of God, to be poured out of the Vials;] and them that had gotten the Victory over the Beat, and over his Image, and over his Mark, and over the Number of his Name [i. e. who had overcome and escaped out of the Temptations of the Antichristian Profession; See Chap. 13. 15-18. 14 11.] stand ⁶ on the Sea of Glass [in a Posture and State of Victory, and happy Security from the Vengeance of the Vials;] having the ⁷ Harps of God [i. e. most Excellent, Holy, and Heavenly Music, with Joyful and Thankful Hearts.]  
⁵ This has a reference to the Red Sea, through which the Israelites passed; being made up, as it were, of the Crystalline Sea, Chap. 4.6. and the Red Sea, Exod. 14. this Verse, and some others in this Chapter, containing an Allusion to that Memorable Story.  
⁶ As the Israelites (Exod. 14.29, 30.) stood on the shoot of the Red Sea, in safety, viewing the Overthrow of the Egyptians, the Type of the Antichristian Party; for to stand on the Sea signifies to stand on the shore of it, 1 Kings 4.20. Exod. 15.22. Whereby is signified the Preservation and Security of the Saints, during the pouring forth of the Vials upon the Wicked: Whereupon Fire is not here mentioned; where the Sea is spoken of with relation to them: And the Scripture seems to affirm that the Days of the last Great Tribulation (which may perhaps refer to the Vials) shall be shortened, or cut off, for the sake of the Elect, Isa. 10.22. Matth. 24.22. Rom. 9.28.  
⁷ By a usual Hebraism, the most Excellent things are attributed to God in Scripture; whence these Phrases, Cedars of God, Mountains of God, and the like. And by these Harps is signified, such Heavenly Music, or Praise and Thanksgiving, in this Representation of Christ's Kingdom, as David the King (a Type of Christ) used in his Royal Palace, and in the Service of the Temple; called, the Music of God in 
(a) 1 Chron. 16.42. 2 Chron. 7.6.  Scripture: Skill to play on the Harp being one of those Gifts which God bestowed on David to fit him for the Kingdom, 1 Sam. 17.13, 18. and in which the Prophets exercised themselves, 1 Sam. 10.5. And so also at the passage over the Red Sea (which is here alluded to) the Women went out after Miriam, with Timbrels, Dances and Songs, Exod. 15. 20-22.  
3 And ⁸ they sung [now in an happy and secure State;] the Song of Moses [i. e. one of the same Spirit and Style with that which was sung by him, Exod. 15.] the [
(b) Deut. 34.10. Heb. 3.5.  Eminent] Servant of God [and 
(b) Deut. 34.10. Heb. 3.5.  Faithful in all his House; and therefore a fit Type of these Faithful Witnesses; and worthy to be imitated by them in a Song in Memory of God's Judgements on Antichrist, of whom the Egyptians, the Subject of Moses' Song, were a Type;] and [they sung] the Song of the Lamb [Christ, sung Chap 5. 8-14.] saying, Great [as to the Power by which they are wrought, Exod. 15.6, 7. Rev. 5.12] and marvellous [as to the Wisdom of them, Exod. 15.11. Rev. 5.12.] are [all] thy Works [especially those wrought in our Deliverance;] Lord God Almighty [glorious in Holiness, doing Wonders, Exod. 15.11. Rev. 4.8.] just [in punishing,] and true [in performing thy promises,] are thy ways [i. e. Proceed and Actions, Exod. 15.13. Deut. 42.4.] thou King of Saints [whom thou dost defend, deliver, and exalt, Exod. 15.17, 18. Rev. 5.9.]  
⁸ As Moses and the Israelites also did on the Banks of the Red Sea, Exod. 15. betwixt which Song, and that of the Lamb, Chap. 4, and 5. there is a very remarkable Congruity; as is observed in the Paraphrase.  
4 Who [of all the Creatures, Rev. 5.13.] shall not fear thee O Lord [for thy Judgements, Exod. 15. 14-16. Jerem. 10.7.] and glorify thy Name [i. e. Thee, thy Excellencies and Perfections, Exod. 15.3, 11.] for thou only art holy [Exod. 15.11. Rev. 4 8.] for all Nations shall come and worship before thee [alone, Exod. 15. 14-16. Rev. 4. 8-11. and 5.13.] for thy Judgements are made manifest [in the Glories of thy Triumphs over thy Enemies, Exod. 15.6, 7. Rev. 5.13.]  
5 And after that [Song, and Vision,] I looked [again, or was in Vision;] and behold the ⁹ Temple [or 
(a) Psal, 28, 2. 138, 2. Grot. and Hammond on this place, and on Acts 7.44.  Oracle, the most Holy Place,] of the Tabernacle of the Testimony [i. e. of the Divine Habitation, or Dwelling-place, where God used to manifest and exhibit himself, and give Testimony of his Presence, and in which were the Two Tables, the Witnesses of the Covenant betwixt God and his People, which were to testify what God required, and testify against them if they broke it, Exod. 25.10, 22.31, 18▪ 38, 21. Numb. 1.50. Deut. 31.6. Acts 7.44.] in Heaven [in the Heavenly▪ Tabernacle, and in the Pure Church; See on Chap. 14 2.] was opened [i. e. there was a very high Appearance of an Exalted State of Christ's Kingdom in the Heavenly Tabernacle; and a very great Manifestation of his Kingdom on Earth, and Extraordinary Communications of God's Will aod Evidences of his Presence, especially in ¹⁰ Judgements]  
⁹ The Temple of the Tabernacle, denotes the Holy of Holies, the most sacred part of it; which is now opened, to signify some extraordinary manifestation of Christ's Kingdom; there seeming to be many Gradual Openings and Visions of the several parts of the Temple; according to the several Advances of Christ's Church, and Kingdom unto its perfection: For in the Vision of the Temple Opened (Chap. 11.19. only the Ark of the Testament was seen; which relates only to some particular great Mysteries concerning Christ's Redemption: Whereas here the whole Inward Tabernacle of Testimony was discovered, which had several 
(a) Heb. 9. 15.  other things in it besides the Ark; whereby other Manifestations may be signified.  
But although the Temple of Jerusalem be the primary Type alluded to; yet Ezekiel's Visional Temple is the more immediate Type; and the ultimate Prospect of all, is upon God's dwelling in holy Souls, especially in the New Jerusalem State, by his Shecinah, or special Presence; and to God and the Lamb, being the Temple into which all is at last resolved, Rev. 21.3, 22.  
10 This I take (as appears from the next Verse) to be the principal intent of the Opening of the Temple of the Tabernacle at this time; viz. That God's Will concerning the approaching Judgements, ready to be executed, was now plainly made known; expressed here by the Opening of that place, from whence the Divine Responses, and Oracles were wont to be made under the Law; and therefore the Angels come forth in the Habit in which the Highpriest was wont to come out of the Holy of Holies, with an Answer from God.  
6 And the seven Angels [or Ministers of God's Judgements.] came out of the [Heavenly] Temple, having the seven Plagues [Strokes, or Punishments;] clothed in pure and white Linen [Chap. 3.4, 5.] and having their Breasts girded with golden girdles [i. e. they came out in the Habit of Priests, and Kings, to show the Royal Priesthood of Christ's Kingdom, and Heavenly Temple, or Tabernacle out of which these Judgements proceed; See Chap. 1, 13]  
7 And one of the Four Beasts [or the first of the Representatives of the Apostolical Church, Chap. 4, 6. 6, 1.] gave 11 unto the seven Angels seven golden Vials [or Bowls, 2 Chron. 4.22. Rev. 5.8] full [not of Incense, but] of the 12 Wrath of God [trodden cut of the Winepress of his Wrath, out of which the Vial are filled, Chap. 14 19, 20. 15, 1. 19, 15.] who liveth for ever and ever [and therefore can, and will punish the Wicked with an utter, and an everlasting destruction, Deut. 32. 22-43. Heb. 10.31.]  
11 The seven Angels had indeed the seven Plagues; that is, the Judgements and Punishments which were to be executed; but besides the Materials (if I may so speak) of these Judiciary Plagues, there is also something in God's severe Judgements, which comes more immediately from the hand of God himself; in which the very Essence and Formality of 
(a) Rom. 12.19. Heb. 10. 28-31. See Dr. Tho. Goodwin's Discourse of the Punishment of Sin in Hell.  Hell Torments is thought to consist. Now this Wrath of God (the Sting of his Punishments, and the very Gall of them) is here given to the Angels by One of the Four Living Creatures, that is, by the First of them (as One generally signifies in this Prophecy,) whose Voice was as Thunder, and who had the very Purity and Power of the Gospel; and that in Golden Vials, to signify the Purity and Holiness of God's Judgements; and that they were executed upon the Prayers of Saints, of which Golden Vials and Incense are an Emblem, Chap. 5. 8.  
12 The Wicked, with their sins, are cast as Grapes of Sodom (Deut. 32.32, 33.) into the Winepress of God's Wrath, trod by Christ (Chap. 19, 15.) as Redeemer; and out of that Wine are these Vials filled: Whereby is signified, that the Just Vengeance, and Recompense of God is executed upon them by Christ, as the Demerit and Consequence of their sins, for the Blood of his Servants they had shed: and as the Vials of the Prayers of the Saints (Chap. 5.8.) are full of Odours, by Virtue of Christ's Intercession; so are these full of the Wrath of God, upon the Intercession of Christ for his oppressed Saints.  
8 And the Temple was 13 filled with 14 Smoke from the Glory of God, and from his Power [i. e. there were settled Manifestati●ns of God's powerful, and Glorious Presence, in a blessed State; Ezek. 43. 4-6] and 15 [or but] no man [or no Creature] was able to enter into the Temple [i. e. God's Glorious Presence could not be enjoyed in its highest Manifestations, Ezek. 48 35. Rev 21.3, 23, 24.] till the Seven Plagues of the Seven Angels were fulfilled [i. e. until the perfect Destruction of the Wicked, whose Sins ¹⁶ hinder God's Presence, Ezek. 43.9.]  
13 The Constant 
(a) Exod. 43.34, 35. Leu. 16.2. Numb. 9. 15-23. 1 Kings 8. 10-13. 2 Chron. 7. 14. Ezek. 43. 1-9.  Manifestations of God's Presence, are signified in Scripture, by a Cloud covering and filling the Tabernacle and Temple; whereby God took, as it were, possession of them; who is represented in Ezekiel, as filling the House, or Temple, with his Glory; when he came to dwell in the midst of his people for ever, Ezek. 43.5, 7, 9 Whereby is signified, that the New Jerusalem State was near its Settlement in the Blessed Milennium, when God will dwell with Men, and he and the Lamb shall be the Temple of the City, Rev. 21.2, 3, 22, 23.  
14 Light 
(b) See on Chap. 3. num. 36.  and Bright Fire are the proper Emblems of God, who is Love; but when Smoak appears with it, there is intimated some Darkness in the Dispensation referred to; and Mixtures of Wrath and Displeasure: as in this place; because God's Wrath was not as yet executed; the Glory of God (represented by Light and Bright Clouds in the Old Testament) filled the Temple with Smoak, and not Light; there being as yet a Contest betwixt the Wrath, Jealousy, and Justice of God, and his Enemies to be destroyed; whose Defilements (represented by Smoke, Chap. 9 2.) and Sins were the Cause that God's Anger smoked against them; for otherwise Fury is not in the Lord, Isa. 27.4.  
15 An Allusion to what is related concerning Moses, Exod. 40.35. whereby is expressed the great Terror of this Time of Vengeance; which not Created Being's, not even the Angels themselves are able to bear; this being the 
(a) Isa. Chapters 24, 25, 26, 27. Dan. 12.1. Matth. 24.21, 29, 30. Mark 13.19. Luke 21.23, 24. Rev. 3, 10.7, 14.16, 18.  Time of such Trouble as never was; called, The Great Temptation, The Great Tribulation, and the Great Earthquake, in Scripture; which was to be shortened for the Elect's Sake; and will be so very Terrible, that they are pronounced Blessed by Daniel (Chap. 12.12.) who shall wait, and come to the End of those Days; when the Blessed Millennium shall begin: Which perhaps may be prefigured by 
(b) Exod. 24. 12-18.  Mose's not being able to go up into the Mount, until after six Days, and his being called up into it by God on the seventh Day, the 
(c) See the Notes on Chapt. 20.4.  Type of the seventh Thousand Year, or the Sabbatical Millennium.  
And from hence it may be observed, that although there shall be several Manifestations of God's Presence, and Openings of the Temple, after the End of the Beasts Months; upon the Entrance of which, the Temple was shut up, and at the Expiring of which, it must consequently be opened: that yet nevertheless the highest State of it, in which God and the Lamb are the Temple; consisting in perfect Tranquillity, and Serenity, without any smoke of Anger from God's Glory, shall not be enjoyed, until the Vials are poured out: which will not be, if the Beast's Months end at 1697, until A. D. 1772. when the 75 Years, which are added to the Times of Antichrist, by Daniel (Chap. 12.) will be expired; as hath been frequently observed.  
16 This was signified by the several gradual 
(a) Ezek. 8.4, 6.9, 3.10, 4, 15-19. 11, 23.  Removals of the Glory of God, and its departure from the Temple, in Ezekiel; and his not returning into it, so as to fill it, and inhabit in it for ever, until he had consumed the wicked Idolaters, and their Abominations, in his Anger, Ezek, 39. 11-29.43, 1-9.    

CHAP. XVI.  

The Text.  
AND I heard a great Voice [or a powerful Command, full of Authority, and about a most important matter;] out of the [Heavenly] Temple [of Christ's Kingdom, the Original and Arche-type of his Kingdom upon Earth, Chap. 15.1, 8.] saying to the seven Angels [or Ministerial Instruments of God's Will, who undertake nothing without a special Command;] Go your ways [with all speed, and swiftness, and by Virtue of my Commission;] and pour out [the very Dregs of] the Vials of thr Wrath of God upon the ¹ Earth.   

Annotations on CHAP. XIV.  
¹ This Chapter relating wholly to things Future, is thereupon very obscure; it being doubtful, whether it is to be interpreted in a Mystical Sense, as most Interpreters have done; or in a Litteral one; with reference to the Great Conflagration of the World; plainly asserted by the Apostle 
(a) 2 Ep. 3.  Peter, and generally acknowledged as a great Truth. In the former way of Interpreting; Earth, Sea, Rivers, and the other parts of the World, on which the Vials are poured, are to be understood only concerning the several Members of the Antichristian Kingdom, signified by them; but in the latter, they are to be taken Literally; and the Vials are to be supposed as so many Gradual Preparations to the General Dissolution of the World by Fire. To the clearing of which Question, it may be observed,  
(1.) That these Vials are filled out of the Blood which came out of the Winepress of God's Wrath; as appears from Chap. 14.19, 20. compared with the first Verse of this Chapter.  
Whence it will follow, if that Observation be true, That these Vials must be poured out, after the gathering the Clusters of the Vine of the Earth; that is, after the Resurrection of the Wicked, described, Chap. 14.18, 19 who are raised to the Judgement of the great Day, as well as the Saints, who come with Christ; and that with Minds so affected with Wickedness and Malice, as they were whilst before upon Earth; and with Bodies suited to their Wicked Minds, and capable of influencing each other; upon whom the Wrath of these Vials is to fall, as well as upon the Wicked, who shall then be alive; as appears from Chap. 11.18. compared with the first Verse of this Chapter; where the Wrath of God, and the Time of the Dead, who are to be Judged, seem to refer to these Vials out of which the Wrath of God is to be poured. See the Annotations on Chap. 20.  
(2.) It is plain from 
(a) Dan. 7.9. 1 Thess. 1.7. Matth. 24. Dr. Burnet's Theory, 3.11, 12.  Scripture, that Christ's coming shall be in Flaming Fire; and that there shall be several Preparatory Dispositions of Things towards it, and the Conflagration. Now it not being probable, that so great a Change of Things should not be prefigured in this Prophecy, which so clearly refers to the End of the Old World, and the Beginning of a New One; where can it have place in it but in this Chapter? Which Observation is the more Remarkable, in that there is a very surprising Agreement betwixt the Vials thus interpreted, and the most ingenious Hypothesis of Dr. Burnet, concerning the gradual Dispositions to, and progress of the great Conflagration.  
(3.) The Philosophy of Scripture being generally Popular, according to the Common, and Received Opinions of those to whom it was primarily written; these Vials must also be understood after the same manner. And the Preparations to the general Fire must be consequently conceived to be effected by fit and proper Natural Causes (but under 
(a) Dr. Burnet's Theor. 3.8. Mr. Ray of the Dissol. of the World.  the Ministry of the Angels of each Vial) hinted at only, and intimated by the Types in the Old Testament, to which each Vial alludes; and that after a popular manner, according to the common Sentiments of Mankind, but especially of the Jews, to whom the Scriptures were primarily written.  
2 And the first [Angel] went, and poured out his Vial [i. e. executed the Judgement he had received in Command,] upon the Earth [by producing an extraordinary ³ Heat, and Drought in it;] and there fell [or ⁴ was, as the Consequent of this Heat,] a noisome and grievous [or a loathsome, tormenting, malignant, and incurable, Deut. 28.27, 35. Job 2.7.] sore [or ⁵ fiery Ulcer, breaking forth in scalding Blanes, or boiling Blisters, which were extremely grievous, to those on whom they fell, and loathsome to others; and were accompanied with the sharpest Pains of Body, and ⁵ Mind, Exod. 9.9, 11. Job 2.7, 8.6, 4.19 13, 19] upon the Men which had the Mark of the Beast, and upon them which worshipped his Image [i. e. the Antichristian Professors, Chap. 13.15, 16.]  
² Earth is here taken for the Earth strictly so called, as distinct from the Seas and Rivers; upon which the Vials are poured afterwards.  
³ This is signified by the hot Ashes of the Furnace, Exod. 9. 8-11. (from whence the Expressions concerning this Plague are taken) which became small Dust (whereby Drought also is signified, Deut. 28.24.) in all the Land of Egypt, and was, or became a Boyl on Man and Beast. And accordingly in this Plague, it may by the like Congruity be supposed, that many Hot, and Fiery Particles and Exhalations (which in the Plague of 
(a) Rivet. in locum. Dr. Burnet 's Theor. 3.7, 8.  Egypt were mixed with the Hot Ashes, when they fell upon the Land) will be poured forth from these Vials upon the Earth; which shall produce an extraordinary Heat and Drought, and be the Cause of the Sores here mentioned, which are wont to break out upon men's Bodies in hot and dry seasons.  
⁴ Exod. 9.10. It was, or there was, as the Greek translateth, there were Boils. Ainsw. on Exod. 9.10.  
⁵ For such a Sore was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ulcer (the same word which is here used) which fell on Job and the Egyptians; which was also accompanied with a great Vexation of Mind, as appears from the History of Job.  
3 And the second Angel poured out his Vial upon the Sea, and it became as the Blood of a ⁶ Dead Man [i. e. it stagnated,] and every living Soul died in the Sea [i. e. all the Fish of it died, Chap. 8.9.]  
⁶ The Blood of a Man who has received a deadly wound, or of a Carcase, is clotty, thick, and glutinous; whereby the Stagnation of the Waters of the Sea is aptly represented; as also Fiery Eruptions in several parts of the Channel of the Sea: Whereby, in conjunction with other Causes, the mighty Ocean (according to Dr. 
(a) Theor. 3.9.  Burnet's Hypothesis) may be reduced to a standing Pool of putrid waters; which, according to Amos 7.4. may be also devoured by Fire.  
4 And the Third Angel poured out his Vial upon the ⁷ Rivers, and Fountains of Waters, and they [also] became Blood [i. e. stagnated, and were corrupted, so that Men could not ⁸ drink of them, and were deprived of their necessary Sustenance, Exod. 7.18, 24. Jerem. 51.36.]  
⁷ According to the Philosophy of 
(b) Gen. 2.5, 6. Psal. 104. 6-14. Eccles. 1.7. Isa. 44, 27.50, 2.  Scripture (defended by many 
(c) Dr. Plot de Origine Fontium.  Ancient and 
(c) Dr. Plot de Origine Fontium.  Modern Philosophers) Rivers depend upon the Sea; and therefore the Sea is here represented as prepared for Stagnation, before the Rivers; to whose Diminution 
(d) Dr. Burnet 's Theor. 3.9.  also, or Suspension, the preceding Drought, and following Heat, in the Eighth Verse, are to be supposed to contribute.  
⁸ This is a grievous Plague, bringing the Judgement home to them, by inflicting it upon Necessaries; their Fish dying, and their water, which should have quenched their Thirst in the great Heat and Drought, being corrupted, and unfit for use; according to what God inflicted on Egypt, Exod. 7. 14-25. when the River Nile, and all their Water stank, so that they could not drink of them; and their Fish died; whereby they were deprived of their necessary 
(a) Gen. 46.34. Exod. 8.26. Numb. 11.5. Deut. 11.10, 11. Jerem. 2.18.  Food, their Riverwater being their common Drink, and Fish their ordinary Food, it being not lawful for them to eat Sheep, or Oxen.  
5 And I heard the Angel of the Waters [or the Ministering Instruments of God's Judgements uppn the Waters;] say [upon the consideration of the Greatness, and yet Righteousness of this Judgement;] thou art Righteous [and Just] O Lord, which art, and waste, and shalt be [i. e. the Eternal and Immutable God, who performeth infallibly his Promise and Threats, Exod. 3. Rev. 1.4.] because thou hast judged [and punished,] thus [i. e. after this just way of Retribution, and Retaliation, Psalm 58.10, 11. Matth. 7.2.]  
6 For they [of the Antichristian Profession, Verse 2.] have shed the * Blood of Saints [i. e. Holy Men;] and Prophets [i. e. Witnesses, Chap. 6, 9, 10, 11. 11. 3, 18.] and thou hast [therefore,] given them Blood [or Bloody Waters,] to drink, for they are worthy [i. e. this is a just Judgement upon them, Judg. 1.7. 1 Sam. 15.33. Isa. 49.26. Obad. 16.]  
* Hencc it seems to appear, that this Vial is a Judgement on the Wicked, raised to receive the Recompense of their shedding the Blood of the Saints; because the principal Persecutors were already dead; and therefore must be raised, that they may partake of this Just Retaliation; for otherwise the Number of them who will be then alive, will be but small, in comparison of those who are dead; and the greatest Objects of God's Vengeance, will escape the Punishment of this Last Day, which is denounced in Scripture against all Ages and Generations of the World, and not only that which shall be then in Being.  
7 And I heard another [Angel] out of the ⁹ Altar, say, [in the Name of the Saints and Martyrs, who lay under it, Chap. 6.9.] Even so [it aught to be,] Lord God Almighty [who art wonderful in thy Judgements,] true [to thy Promises of avenging thy Saints, Chap. 6.10, 11.] and righteous are thy Judgements [in giving them Blood to drink for the Blood they had shed.]  
⁹ The Angels are answered, as it were, by a Chorus of Saints, of the First Resurrection; who during the pouring out of the Vials, are protected by God, and are placed, as it were at the Altar: That is, in a place of Safety, and Refuge, as the Altar was under the Old Law; of which Zoar and Goshen were a Type. 2 Pet. 2.9.  
8 And the Fourth Angel [having power over Fire, Chap. 14.18.] poured out his Vial upon the 10 Sun [and augmented his Heat;] and Power was [thereby] given unto him [i. e. the Sun,] to 11 scorch [the wicked] men [of the Earth] with Fire [i. e. grievously to annoy and afflict them, Jonah 4.8, 9 Matth. 13.6, 21.]  
1● As the Light of the Sun may be multiplied by Parelia, and other Natural Causes (to which the Prophet alludes, Isa. 30.26.) So is it not difficult to conceive, that its Heat may be Naturally augmented by the Dissolution, or Dissipation of its Maculae; upon the Increase and breaking forth of those Fluctuating Vortexes of Fire, which are in the Body of that Planet, and are stronger and clearer at its Centre, than near its Circumference; and by other Natural Causes, not unknown to the Learned in such Studies. And if the Heat of the Sun may be increased by Natural Causes, how much more by Supernatural ones, ordering and conducting them, and adding New ones?  
9 And [the Antichristian, and Wicked] Men, were scorched, [or set on fire,] with great 11 Heat [i. e. they were extremely afflicted, and tormented in Body and ¹² Mind;] and 13 blasphemed the Name of God, which hath power over these [foregoing, and following] Plagues, [to inflict, or remove them;] and they 13 repent not to give him Glory [i. e. they were finally ¹⁴ impenitent, Heb. 6, 6.10, 26-31. 12, 17. Rev. 22.12.]  
11 11 Here seems to be an Allusion to the violent, scorching, and fuffocating Heats of the Sun, and the 
(a) Grot. in Jon. 4.8, 9 Dr. Hyde 's Itiner. Mundi. pag. 146.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or burning heat of the Wind (which usually accompany one another in the Eastern Climates) which afflicted Jonah.  
1● As Jonah also was much troubled, and grieved in Mind as well as Body, Chap. 4.6, 3.  
13 13 Thus Jonah also was displeased, and very angry, and wished for Death, and repent not, but excused his former Disobedience, although he had been sharply punished for it, Chap. 4.1, 2, 3, 4, 6, 8, 9  
14 There was no place of Repentance for them; as being under the dreadful Doom pronounced by the Angel of the Vials, who shown John these things; and said, Let him that is filthy be filthy still, Chap. 22.11.  
10 And the Fifth Angel poured out his Vial on the Seat [or ¹⁵ Throne] of the Beast [i. e. on Rome, the Seat of the Papacy, Chap. 13, 2.17, 3.] and his Kingdom [i. e. his whole Jurisdiction,] was full of 16 darkness [i. e. was in a most afflicted and disconsolate condition, Exod. 10. 21-23. Isaiah 8. 19-22.] and they 17 gnawed their Tongues for pain [i. e. were extremely impatient, and furious under their Torment, Isaiah 8.21.]  
15 Hereby is signified, that this Beast usurped Temporal State and Authority; as having a Chief, and Imperial City for his Throne, or Place of Residence. And it is observable, that this, and such like Phrases, of a too Ominous signification, crept into the Church by degrees; notwithstanding the Opposition made to such Innovations, and to the Affectation of Temporal Titles and Authority: it being one Reason alleged by a Synod at 
(a) Euseb. Eccles. Hist. 7.30.  Antioch, for their deposing Paulus Samosatenus, that he affected State, Secular Titles, and Power; and that he erected a Tribunal in the Church, and a Stately Seat in it, like that of the Temporal Magistrates; which Pomp very much increased afterwards; as Vallesius on Eusebius observes.  
16 It is expressly affirmed in 
(b) Dan. 7. 9-11. Rev. 18, 8.19, 3.  Scripture, that Rome shall perish by Fire; for which Fate (as Dr. 
(c) Theory of the Earth, 3.10.  Burnet hath most ingeniously observed) Italy, the Kingdom, and Seat of the Beast, is most peculiarly disposed by Nature, by reason of the Sulphureousness of its Soil, and its Fiery Mountains and Caverns. And therefore if this particular Judgement upon the Seat of Antichrist be here intended; by the Darkness may be aptly signified, the Smoke of its Fire, now in preparation to break forth, which had been kindled and increased in the Bowels of the Earth, by the extreme heat of the Former Vials; according to the manner, in which Dr. Burnet supposes the Conflagration will be brought to pass.  
And here we may observe, that by a peculiar Direction of Divine Judgement, this Fire gins first at the Seat of Antichrist; it being very reasonable and decorous (as Dr. 
(a) Theory 3.10.  Burnet speaks) that the Grand Traitor, and Head of the Apostasy, should be made the First Example of Divine Vengeance: From whence it may be supposed to spread itself through Italy, the more immediate part of the Beast's Kingdom; and so through his whole Jurisdiction; and at last, in the Universal Conflagration (to which these Vials are as so many Dispositions) through the whole Earth.  
It is also observable, that God's Judgements point out, and are proportioned, in their Kind's, to men's Sins. Whence it may be conjectured, that the Antichristian Kingdom was punished with Darkness (even Natural Effects carrying along with them Intimations of Moral Reasons and Ends) because of the gross and palpable Ignorance it had introduced: as Egypt was punished by hot Ashes of  Brick, for their oppressing the Israelites at their Brick-Kills; and had their Waters justly turned into Blood, for making that Element the Instrument of their Bloody Design against the Israelitish Infants, Ex. 1.22.  
11 And blasphemed 17 the God of Heaven [by whose Command these Plagues were inflicted,] because of their Pains, and their Sores [or fiery Ulcers, and Torment of ¹⁷ Mind and Body, Verse 2.] and repent not of their deeds [as being given over to a Reprobate Mind, Verse 9]  
17 17 The extreme Torment they were under, affected their Minds and Consciences, and made them blaspheme God, and gnaw their Tongues, as Men in the greatest Rage imaginable. For in this Vial there is an Allusion to the thick and palpable Darkness with which God plagued Egypt, Exod. 10. 21-23. wherein Men sat still for several Days together, in a most disconsolate condition; vexed 
(a) Psalm 78.49. Wisd. 17.  and tormented with great Terrors from their own affrighted Consciences, and the Evil Angels.  
12 And the sixth Angel poured out his Vial upon the great River 18 Euphrates, and the Waters thereof were dried up [i. e. all manner of Impediments were removed, Isa. 11, 15. Jerem. 50, 38.51, 32, 36. Zech. 10.11.] that the way of the Kings 19 of the East [i. e. of those Living Saints who are to Reign with Christ in his Kingdom, Isa. 41.26. Rev. 21.24.] might be prepared [i. e. that all things might be ²⁰ prepared for the Jerusalem State, in the New-Earth. See the Three last Chapters.]  
18 In this Verse there is an Allusion to the Exploit of Cyrus, who dreined the River Euphrates when he took Babylon, as had been foretold by the Prophet 
(b) Chap. 50, 38.51, 32, 36. Vid. Grot. in loc. Isaiah 41.26.  Jeremiah; and to those passages of the 
(c) Is. 15.15. Zech. 10.11. where, by the Tongue of the Egyptian Sea, is meant, the Bay of the Mediterranean Sea, which lies next to Egypt; and by the River, not Euphrates; which has not Seven Streams, but Nilus, which by so many Mouths empties itself into the Mediterranean.  Prophets, where the Return of the Jews into their own Land is described in the like Expressions.  
19 Here also is an Allusion to Isaiah 41.2, 25.46, 11. where it is foretold, that one should be raised up from the North, and come from the Rising of the Sun to call upon, or 
(a) Ezra 1, 1, 2.  proclaim God's Name; meaning thereby Cyrus, who by his Mother's side was of Media, which lies North from Judea; and by his Father was a Persian, whose Country lies exactly Eastward of the Holy Land. And although Arabia be sometimes called the East in 
(b) Judg. 6.3. Job. 1, 3.  Scripture, and the Arabs, the Children of the East (for Job was a King in Arabia, as Dr. 
(c) Itiner. Mundi, pag. 72, 73.  Hyde hath fully proved); yet it was in respect of 
(d) Mede 's Works, pag. 476.  Egypt, where the Jews had learned that Form of Speech, Arabia lying Southward of Palestine.  
Now Cyrus was a Type of Christ, and therefore by the Kings of the East may in proportion be here meant those Saints, who as so many Messiahsses, or Anointed Kings and Priests, (by which Name Cyrus is called in Scripture) shall Reign with Christ, who is expressly said to come from the East, Chap. 7.2.  
20 An Expression used Isaiah 40.3. Malach 3.1. Matth. 3.3. And here it is to be noted, that 
(e) Gen. 2. 10-14.  Euphrates was one of the Branches into which the River which watered Paradise was divided, after it had passed through it: It was also the 
(f) Gen. 15.18. Exod. 23.31. Deut. 1, 4.11, 24. Josh. 1.4. 2 Sam. 8.3. 1 Kings 4.21. 2 Chron. 9.26.  Eastern Bound of the Land of Promise, to which David and Solomon extended their Dominion; the Kingdoms thereabouts being Tributary unto them; although the Jews never enjoyed a quiet Possession of them, as proper Owners, for any considerable time; God 
(g) Fuller's Pisgah Sight, 1.2.  contracting their Borders for their Sins; and at last, scattering, and carrying them Captive beyond this very River, into the Dominions of the Assyrian and Babylonish Tyrants. So that this River, which at first was a Stream flowing out of Paradise, became the Fatal Boundary of the Kingdom of the People of God, over which they were carried Captive; and a Sign of Enmity and Hostility to God's Church; Babylon, the Type of the Seat of Antichrist, being seated on one Branch of it.  
From which Observations we may conclude, that by drying up the Waters of Euphrates, that the Way of the Kings of the East might be prepared, is signified,  
(1.) Preparations for removing of all Impediments and Obstacles whatsoever, especially from Antichrist, which may hinder the Kingdom of Christ, whose Dominion is to be extended beyond that River, unto the Ends of the Earth, as the Psalmist hath plainly foretold, Psalm 72.8.  
(2.) Here may also be intimated the near Approach of the New Earth, described in the Three Last Chapters; signified by the drying up that River, whereon the Type of the Antichristian City was seated; which was an hindrance to the Saints entering into, and enjoying the Paradisiacal State of the New Earth of Christ's Kingdom. In order to which also (according to Dr. 
(b) Theory of the Earth, 3.9.  Burnet's Hypothesis,) the Rivers are to be dried up, that so no stop may be put to the Conflagration, which is to burn up the Old Earth.  
13 And I saw three unclean 21 Spirits [of Devils, Verse 14] like Frogs 22 come out of the 23 mouth of the Dragon [i. e. the Pagan Roe man Powers, Chapters 12, and 13.] and out of the mouth of the Beast [i. e. the Antichristian King, Chap. 13.] and of the False 24 Prophet [i. e. the Antichristian Hierarchy, the other Beast, Chap. 13.11—]  
21 An Epithet frequently given in Scripture to the Evil Spirits, to distinguish them from the Pure and Holy Spirit of God; and they are called unclean, because they tempt to, and take delight in Sin, which is Impurity and Uncleanness.  
22 Like the Frogs of Egypt, Exod. 8. 1-14. who went up into the Houses of the Egyptians, and even into the Bedchamber of King Pharaoh, and his Nobles, Psalm 105.30. Whereby is elegantly set forth the Vile Original of the Devil's Angels and Emissaries; born, as it were, out of the unclean Mud and Slime; and sent to Negotiate and Solicit (of which the Croaking of Frogs is a Symbol) the Kings of the Earth, into whose Bed Chambers, and most private Retirements they insinuate themselves.  
23 They came out of their Mouths, as Ambassadors, to speak in their Name, and interpret their Mind and Designs. And these Spirits of Devils came out of the Mouths of the Dragon, Beast, and False Prophet, to show, that Satan had made use of them all along as his principal Agents; out of each of whom they came; to show, that all their several and distinct Interests were now to be joined together at this great Battle, and decisive Attempt.  
24 He is called, the Other Beast, Chap. 13. whilst the Beast was in his Infancy; but when he arrived to his Kingship and Supremacy, than this other Beast became his False Prophet, serving and Advancing him by Lying Miracles and Wonders.  
14 For they [three Frogs,] are [indeed] the Spirits 25 of Devils [like Frogs;] working 26 [lying,] Miracles, [2 Thes. 2. 9-11.] Rev. 13.13, 14.] which go f rth unto the Kings of the Earth [i. e. the Antichristian Potentates, and Enemies of Christ's Kingdom, Psalm 2.1, 2. Judg. 5.3.19. Rev. 20. 7-10.] and of the whole World [Chap. 20.8] to gather them [by exciting and engaging them] to the 27 Battle of that 28 great day of God Almighty [Chap. 19.19.]  
25 These Wicked Agents for Paganism and Aneichristianism are called Spirits of Devils, because they are acted and influenced by the Devil and his Angels; who ever since their Fall, have been permitted to make bold Attempts, full of Malice and Rage against God, and Christ's Kingdom.  
26 They are permitted, according to the Example of the Egyptian Magicians, to work Lying Wonders; as the Devil had frequently done in the Times of Paganism and Antichristianism.  
27 This is the first Battle of Gog and Magog before the coming of Christ's Kingdom, now ready to appear; wherein they are overcome; and the Wisdom and extraordinary Power of God (styled here upon that account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord of Hosts, in respect of his Rule and Dominion over all things, and his Power by which he is able to perform them) is manifested in the Defeat of the Devil, who had summoned all his Force and Power together, under the Wise, Holy, and Incomprehensible Justice and Vengeance of God, to show his utmost Malice and Rage against Christ's Kingdom. See on Chap. 19.19. and on the Three Last Chapters.  
28 Wherein he would manifest his  Power, and absolute Dominion, after the most extraordinary manner, beyond any thing which had as yet appeared  
15 Behold 29 [says Christ,] I come [or am just ready to come in my Thousand Years Kingdom,] as 30 a Thief [i. e. on a sudden, and after a surprising manner, chap. 3.3, 10, 11.] Blessed [in that happy state, Dan. 12.12.] is he that 31 watcheth [in this time of trouble and temptation, and they who shall be found so doing when I come, Luke 12. 35-40.] and 32 [blessed also is he that [keepeth his Garments [i. e. his purity, righteousness and innocency, chap. 19.8.] lest [losing his righteousness,] he walk naked, and they see his shame [i. e. his shameful nakedness, be discovered to his utter confusion, and he be driven out of Paradise as his naked first Parents were, Gen. 3. 2 Cor. 5.3.]  
29 These Words are a Parenthesis, spoken by Christ to those who professed his Religion (as appears from the Gentleness, and tender care of them) commanding them to watch over themselves with great diligence, and signifying what their state should be in his Kingdom just approaching; intimated by the Word Blessed, taken from Dan. 12.12. which is a place of the like import with this.  
30 Christ is every where represented 
(a) Matth. 24. 1 Thess. 5.2.  in Scripture, as coming of a sudden to his Kingdom, notwithstanding the many Prognostics given of it, and preparations to it; because his actual appearing will be on a sudden, and by surprise.  
31 32 Hereby is signified, that all they shall be blessed, who have watched for Christ, with Oil in their Vessels, as well as their Lamps; and shall be found really united to him, and having on his Righteousness, when he comes in his Kingdom. See Chap. 3.  
16 And he 33 [i. e. the Spirits of Devils, under the justice and Vengeance of Almighty God, in order to his Glory, and the punishment of his Enemies, Judg. 4.7. Joel 3.11, 12.] gathereth them [i. e. the Kings of the Earth, and of the whole World,] together [by their instigations, and power ever them;] into a place called in the Hebrew tongue 34 Armageddon [i. e. there was a most Powerful and Diabolical Confederacy against Christ's Kingdom, Psal. 2.]  
33 It is evident from Verse 14. that this gathering together is performed by the three Evil Spirits; where yet, as well as in this Verse, a Verb of the Singular Number is made use of, according to the Custom of the Greek Language, when a Noun of the Neuter Gender is referred to.  
And this gathering together is some desperate Attempt managed by the Wicked of the Old Earth, at the instigation, and by the help of the Evil Spirits, against Christ's Kingdom, just ready to appear; in which they are discomfited after some extraordinary and miraculous manner; as Sisera was at Megiddo, Judg. 4, 15.5, 20. and are confined by God in a miserable and most contemptible condition, during the Thousand Years of Christ's Kingdom; upon the expiring of which, Satan, and his Wicked Kings and Nations are again loosed. See Chap. 20.  
34 The Word signifies the Hill of Megiddo, called Megiddon by the 
(a) Zech. 12.11, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXX.  Prophet; a Royal City in the Tribe of Issachar, but belonging to Manasseh, which 
(b) Josh. 17.11, 12. Judg. 1.27.  the Canaanites inhabited in despite of the Children of Manasseh; and was 
(c) Judg. Chapters 3, and 4.  famous for the miraculous Defeat of Sisera, and the Kings of Canaan (a Type of the Kings of the Earth in this Prophecy) by Barak and the Israelites, who came down from Mount Tabor (which was not far from that place) and discomfited them at the Waters of Megiddo, in the Hilly (as 
(a) In loc.  Grotius thinks) and Mountainous parts of that place; and also for the Death of 
(b) 2 Kings 9 27.  Ahaziah, but especially of 
(c) 2 Kings 23.29, 30. 2 Chron. 35. 20-27.  Josiah, who received his deadly Wound, with a great slaughter, in the Valley of Megiddo; where he was bewailed with so great a Lamentation, that the Mournings in that Valley are used by way of a proverbial speech, by the Prophet Zechariah; and Megiddo is interpreted by the LXX. the Valley of the slain, or cut off; as if it signified a place of great grief and slaughter. And the Name of this place is made choice of here, perhaps to signify,  
(1.) That Satan shall be discomfited; and that, although he make choice of the most advantageous places, to defend himself; signified by the Mountains encompassing the Valley of Megiddo. For the Canaanites having had a Terrible Defeat in the Valley; Satan, the Leader of these Wicked Kings of the Earth, may be supposed now to make choice of New Stratagems; signified by the Hill of Megiddo, according to the 
(d) 1 Kings 20.23.  Notions received amongst Idolaters, that the Gods of the Hills were stronger than the Gods of the Plain.  
(2.) With reference to what is prophesied of by 
(e) Chap. 39.4.  Ezekiel, concerning Gog (the Type of these Kings of the Earth) that he shall fall upon the Mountains of Israel.  
(3.) Megiddo is chosen as the Type and Symbol of the place of this Battle of Decision; to show, that Satan intended the Destruction of Christ's Kingdom, now ready to succeed, according to what had before come to pass in the destruction of Josiah, who was a Type of Christ (as the godly Kings of Judah and Israel were) and was slain near that place, just when he had prepared the Temple of God, the Emblem of Christ's Kingdom. 2 Chron. 35.20.  
(4.) To show, that God (who overrules evil Designs for good, and who declares, Judg. 4.7. the place here alluded to, that he drew Sisera, and his multitude together) had ordained, that these Kings should be totally overthrown, as the Kings of Canaan were at Megiddo; and that Christ's Church should triumph over them, and bless God for the great Victory (in the Song prepared for it, in the preceding Chapter) as 
(a) 2 Chron. 20.26.  Jehoshaphat, and the Israelites did in the Valley of Beracah, or Blessing, for the Defeat of that great multitude of Wicked People, which confederated against Israel: Whereupon this place of Decision is called, the Valley of Jehoshaphat, in 
(b) Chap. 3.2, 12, 14.  Joel: The Battle being described sometimes as if it were to be in a 
(c) Joel 3. Ezek. 39, 5.  Valley or Plain; and sometimes as on a 
(d) Ezek. 39.4.  Mountain; and confined to no particular place (Jehoshaphats 
(e) Fuller's Pisgah Sight. pag. 280, 294.  Valley being far distant from the Valley of Megiddo); but expressed so as to typify other things unto us, and to show that they shall be totally defeated, as men driven from their several Fastnesses, and Retreats, Mountains as well as Plains and Valleys.  
(5.) To show, that both Jews 
(f) Zech. 12.3, 6, 9, 10, 11, 12, 13, 14.  and Gentiles should mourn at the sight of Christ now ready to appear in his glorious Kingdom; as there was a great Mourning for Josiah by the Jews, and the Assyrians, whom he then assisted; which may probably be the meaning of Hadadrimmon, Zech. 12.11. which according to 
(a) On Zech. 12.11.  Grotius, signifies the Glory of Rimmon, an Assyrian Idol.  
17 And the seventh Angel poured out his Vial into the 35 Air, and there came a great voice out of the Temple 36 of Heaven from the Throne [i. e. there was an extraordinary manifestation of the intimate, and more immediate presence of God,] saying, it 37 is done [i. e. this is the last vial, and Judgement, upon the wicked Nations, Ezek. 39.8. See on chap. 20. and 21.6.]  
35 By Air is meant in 
(b) See Dr. Hammond on Psalm 148.4.  Scripture, the Aerial Expansum, or Firmament, consisting of Air, and Clouds, balanced by the Weight of it, Job 37.16. which being the Place of Meteors, the Angel pours his Vial upon it; and thereupon follow Thunder and Lightning, and a Great Earthquake, which commonly accompany each other; the Islands and Mountains fly away, and so great Hail falls, (which is a usual Attendant of Thunder-storms) as if the Clouds, with all their 
(c) Job 38.22, 23.  Treasures of Meteors were thrown down from Heaven. Whereby the more immediate preparations to the Dissolution of the Old Earth, seem to be described; according to the Prediction of the Apostle Peter, and the Description given of it in Dr. Burnet's Theory: who yet very 
(d) 3.3, 7.  prudently admonishes us not to be too positive, or presumptuous in our Conjectures about these Things; because if there be an invisible Hand, Divine, or Angelical, that touches the Springs and Wheels of Nature, it will not be easy for us to determine with Certainty, the Order of their Motions.  
36 Called so in remembrance of the Throne and Temple in Ezekiel.  
37 A Phrase evidently taken from Ezek. 39.8. where it is used concerning Gog and Magog; whence also it appears that their Destruction is here referred to; concerning whom read Chap. 20. and Ezek. 38. and 39  
18 And there were voices, and thunders, 38 and lightning, and there was a great Earthquake, such as was not since men were upon the Earth, so mighty an Earthquake and so great [i. e. there were very high manifestations of Christ's glorious Kingdom, and a time of trouble, such as never was before; the powers of the Earth and Heavens being shaken, to make way for a new Heaven, and a new Earth, Dan. 12.1, 2. Matth. 24.29. Heb. 12. 26-22. See on chap. 4.5. and on the three last chapters.]  
38 See Dr. Burnet's Theory of the Earth, Book 3.  
19 And the great City [i. e. the whole Antichristian Jurisdiction, and Kingdom, chap. 14, 8.18, 10, 21.] was divided [by the Earthquake,] into 39 three parts [i. e. the whole strength of the Antichristian State, was dissipated, and overthrown;] and the Cities of the [wicked] Nations [of the whole World, verse 14. chap. 20.8.] fell, and great Babylon 40 [i. e. Rome, chap. 14.8.] came in [special] remembrance before God, to give unto her the cup of the Wine of the feirceness of his Wrath [i. e. to destroy her with a most severe and an utter destruction. See on chap. 14. 8-11.]  
39 The general Type of Three Parts, seems to be taken from Ezek. 5.2, 12. where Jerusalem, when it was designed for Destruction, is marked out into Three Parts: which Three parts here, are the Three United Forces of the Antichristian Kingdom, viz.  
(1.) The Dragon, or Devil, with his Three  Spirits.  
(2.) The Beast, and his False Prophet, who as being united in Force and Interest, have one punishment.  
(3.) The Kings of the Earth. See on Chap. 19. 19-21.  
40 Hence it appears, that the Conflagration is here pointed at; because it is plain from this Prophecy, that Rome shall be destroyed by Fire, as hath been before observed.  
20 And every Island fled away, and the Mountains were not found [i. e. the ⁴¹ old Earth was dissolved, 2 Pet. 3. See on chap. 21.1.]  
41 See Dr. Burnet's Theory of the Earth, B. 3.9. whose ingenious Hypothesis gives great light to this place; according to which (as is here foretold) the Mountains are to be destroyed in the last place; and there are to be no Islands, because no Sea, in the New Earth; which is to be plain and level.  
21 And there fell upon [the wicked, Kings, and] men [of the Earth, who were gathered together against Christ's Kingdom, verses 14.16.] a great Hail out of Heaven 42 [i. e. an extraordinary Tempest of Divine Wrath inflicted by the more immediate command of God;] every stone about the weight of a Talon [i. e. each stroke of God's Wrath was extraordinary great, heavy and insupportable, Ezek. 38.22. Matth. 23.44. and [yet these] men Blasphemed God because of the Hail [i. e. were still obdurate, and impenitent;] for the Plague thereof was exceeding great, [upon which they should therefore have humbled themselves under the mighty hand of God.]  
42 Hail was one of the Plagues of Egypt; and the wicked Kings of Canaan were destroyed by great Hailstones from Heaven, Joshua 10.11. as the Antichristian Egyptians, and Kings of the Earth here are. But this place more immediately refers to Ezek. 38.22. where God foretells, that Gog and Magog shall be destroyed by a Thunder storm of Rain, and Great Hailstones. And from hence it appears, (as also from the solemn words, Verse 17. It is done, which are plainly taken from the same passage in Ezekiel) that the Judgements upon those wicked Nations are here referred to: and this may probably be that signal Vengeance which shall fall upon them, upon the passing away of the Old Earth; by which, as by a mighty Tempest of Thunder, Lightning, and prodigious Hailstones, (reserved by God against this time of Trouble, and this day of Battle and War; as Job speaks, Chap 38.22, 23. in the same Words used in this Chapter, and by Daniel, Chap. 12.1.) they shall be scattered into the Four Corners of the Earth, where they are to remain, under the Effects of God's Wrath, often set forth in Scripture by such Tempests, until the expiring of the Thousand Years.    

CHAP. XVII.  

The Text.  
1 AND there came [with Authority and Commission from God,] one [i. e. the first, Chap. 16.2.] of the seven Angels which ¹ had the seven Vials, and talked with me [after a more familiar manner;] saying unto me, Come hither [i. e. nearer unto me, to receive more clear and intimate communications of Knowledge;] and I will show [or point out, and demonstrate] unto thee, the Judgement [i. e. the foul ³ guilt, Sentence and Destruction,] of the great ⁴ Whore [i. e. the gteat Idolatrous City and Church;] that ⁵ sitteth upon many Waters [that is, ruleth over much people, Verse. 15, 18.]   

Annotations on CHAP. XVII.  
¹ To show, that this Woman was one of the Enemies of Christ's Kingdom, upon whom the Vials are to be poured, and withal the chief of them, with whom all the others were to fall.  
² As being now about to give him a more clear description of the Beast, than he had as yet received.  
³ So the Word signifies sometimes in Scripture, as Ezek 7.23. Rom. 5.16. 1 Tim. 5.12.  
⁴ The People, Cities and Churches, which Apostatise from the True God to Idolatry, are called Whores in 
(a) Isa. 1.21. Nahum 3.4. Ezek. 23. Rev. 2.20.  Scripture, for breaking their Covenant with God, to whom they were thereby espoused; from whence it is evident, that a Christian City must be meant in this Chapter, and not a Pagan; which cannot be said to be a Whore, or an Apostate City, because Pagan Cities having never acknowledged the True God, or been espoused unto him, cannot be said to Apostatise from him. And we may observe that there is here a Double Article in the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to show that this City was Eminent for Idolatry, and that she had been before noted for it in this Prophecy; that she had continued in it for a long time; that her sin was great in itself; and had been propagated through the large Extent of her Dominions; whence she is called, The Great Whore, and The Whore; as being the Chief and Metropolitan of the Idolatrous Cities and Churches; the impudent Whorish Woman (according to Ezek. 16.30. and Chap. 23.) and the Jezebel, Rev. 2.20.  
⁵ In Allusion to the situation of her Type, Babylon; which is called, The Great City, Dan. 4.3. and is described Jerem. 51.13. as dwelling upon many Waters; that is, situaated upon Euphrates, which encompassed it, and ran through it, and the adjacent Country, in Cuts and Rivulets.  
2 With whom [i. e. by ⁶ whose solicitations, and example;] the [ten] Kings of the Earth, [verse 12.] have committed [spiritual] fornication [which is Idolatry, Isa. 23.17.] and [all] the inhabitants [or meaner people] of the Earth [i. e. of the Apostate Roman Empire,] have been drunk [i. e. madly zealous, and sottish y doting, Jerem. 51.7.] with the wine of her Fornication [i.e. her pleasing, and intoxicating allurements to Idolatry.]  
⁶ Or, hereby may be signified, that they Idolised her, by worshipping her, and calling her the Mother and Mistress of all Churches, and attributing Infallibility to her; as the Phrase is taken Jerem. 3.9. Ezek. 16, 17.23, 37.  
3 So he [i. e. the Angel,] carried me away in the Spirit [chap. 1. 10.] into the Wilderness, ⁷ [where the Woman, the true Church was, chap. 12. 6.] and I saw a ⁸ Woman [i. e. a City, verse 18. and Church] * sit [on high; and in an exalted state, verse 9] upon a scarlet ⁹ coloured Beast [i. e. the Roman Empire,] full of names [or kinds] of Blasphemies [i.e. of all ¹⁰ manner of Idols, and Idolatries, and Idolatrous Titles, and Offices;] having seven heads [or successive forms of Government, verse 9, 10.] and ten horns [i. e. Kings, verse 12.]  
⁷ The Wilderness was a proper place for him to see this Vision in:  
(1.) Because places of Retirement and Solitude, are fittest for the Reception of Divine Illuminations, and for Meditation; and to signify, that a clear and distinct View of the Apostasy could not be taken but by one who had retired at some distance from it, and from its bewitching pleasures; and the Hurry and Noise which attended its City, Church and Court.  
(2.) Because the Woman, the pure Church, being in the Wilderness, he could best compare them, and distinguish the one from the other.  
⁸ Churches and Cities are represented by Women in Prophecy 
(a) Isa. 54.6. Jerrm. 6.2. Ezek, 16, 30. and 23d Chap. ; as they are also in ancient Coins and Pictures. And although a City be here chief signified, as is plain from Verse 18. yet because the Church is in the City, and the foul and loathsome Crime of the City, here reprehended, is with relation to Church-Corruptions; therefore that is to be understood, and included in it.  
* She sitteth on high, on the Beast, by which she is born up, or exalted, as Imperial Cities are, by the Empires, of which they are the Chief Seat.  
⁹ Scarlet Colour denotes Royal Authority, as appears from Dan. 5. Matth. 27.28. and the Military Robe of the Roman Emperors was also of that Colour; whereby is appositely signified the Tyrannical Cruelty of the Beast; and that this Woman, or City, was seated in the Roman Empire, and was the Imperial City of it.  
10 All which may be included in 
(a) See Chap. 2, 9 11, 13. numb. 45.  Names of Blasphemies; and is plainly fulfilled in the Numerous kinds of Idolatry, and Idolatrous Offices, in use under the Roman Antichristian Jurisdiction; no other Beast being proper to carry a Whore, or an Apostate Church; but an Apostate one.  
4 And the Woman [i. e. the Romish City and Church] was arrayed in Purple 11 and Scarlet Colour [i. e. arrogated to herself Imperial Power, and Majesty,] and decked 12 with Gold and precious stones and Pearls [i. e. was a pompous, and worldly Church, full of Pride and Riches;] having a golden Cup 13 in her hand [i. e. tempting Baits, and powerful motives ready at hand, to entice worldly minds;] full of abomination, 14 and filthiness of her fornication [i. e. of abominable and loathsome Idolatry.]  
11 Scarlet was the Habit of the Romans in War, and Purple the Habit of the Emperors and Senate in Times of Peace, as Grotius observes on the place; whereby is signified, that this was an Imperial Roman City. It is also observable,  
(1.) That this Woman takes to herself the Colour of the Ornaments of the Tabernacle of God (as Grotius also notes) which were of 
(a) Exod, 25.4.  Purple and Scarlet, whereby her Idolatrous Usurpations of what belongs to God may be set forth.  
And (2.) That these Colours are much affected in the Papacy; 
(b) Heidegger. in Apocalyps. pag. 429, 430. Platin. in Vit. Paul. secundi. Vide Bezae argutum Epigramma in hanc rem.  that Christ's Priests (saith Baronius) might be in their Pomp, equal to the High Priests amongst the Heathens.  
12 Such was also wont to be the Attire of Harlots, Prov. 17.10. And it is observable, that the Papacy has not only excessive Riches and Revenues, but that the 
(c) Rycaut 's Preface to the Lives of the Popes,  Popes have been so prodigal in procuring Ornaments and Jewels for their own Pontifical Attire, and especially their Triple Crown, (a fatal Counterfeit of Christ's many Crowns, Rev. 19.12.) that they have often run the Papacy into debt by it; which by their Prodigious Pride is loaden with Gold and Jewels, and became thereby so heavy, that Pope Paul the Second died of an Apoplexy, occasioned by the weight of it.  
13 Babylon, her Type, is said (Jerem. 51.7.) to be the Golden Cup, that hath made the Earth drunken with her Wine.  
14 Abominations signify Images or Idols, and the abominable Practices accompanying them. 1 King. 11.5, 7. 2 King. 23.24. Jerem. 7, 30. ●2, 34.  
5 And upon her 15 forehead [after the impudent manner of a whoreish woman, Ezek 23, and 16.30.] was a Name 16 written [so plainly, that it might be read and understood by those who exercise Spiritual Wisdom, verse 9] Mystery 17 [of iniquity, 2 Thes. 2.7.] 18 Babylon the great [i.e. the Metropolis of the Fourth, or Roman Empire,] the 19 Mother [City, and Church,] of Harlots [i. e. of Idolatrous Cities, and Churches;] and abominations [i. e. the chief Author and Promoter of Image Worship; and other filthy ²⁰ and unclean Doctrines and Practices] of the Earth [i. e. of the Apostasy.]  
15 Critics have observed, that Harlots were wont to have their Names written on the Portals of the House where they prostituted themselves, and sometimes upon their Foreheads; and that hereby is accordingly signified, the notorious Impudence of her Idolatry; although I presume, that this may be rather an allusion to the Title 
(a) Exod. 28.36.  upon the Forefront of the Mitre of the Jewish High Priest, which had Holiness to the Lord, written upon it; and that hereby is intimated, that this Apostate Church was of a contrary Temper and Spirit to what God required in his Church and Servants.  
16 She was not one of those whom God had sealed in the Forehead; but had her Crime written upon it, her sin being public and notorious, and easily to be discerned by the Mind that hath Wisdom.  
17 Hereby is evidently signified, that this Woman had completed and brought forth that Mystery of Iniquity; which began to work when the Apostle wrote to the Thessalonians; called a Mystery of Iniquity, because it undermined Christianity, the Mystery of Godliness, by the specious pretences of promoting and advancing it; as Dr. Moor hath shown in his Mystery of Inibuity; where he hath also plainly proved, that this hath been actually done by the Romish Church; whose Religion and Worship (especially in what belongs to the Mystery of the Mass) is so mystical, that many Books have been written to give the significations of it; and of the Habits of their Priests, and the Ceremoniet and Vestments they make use of.  
And that Papal Rome is hereby meant, will appear more evidently from what Scaliger has noted on this place; viz. that the Word 
(a) Heidegger in Apocalyps. cap. 17. pag. 160. Downham of Antichrist. and Bishop Barlow's Brutum Fulmen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was engraven on the Frontlet of the Pope's Mitre; and was changed by Julius the Third, when the Protestants began to adapt this Prophecy to the Papacy; which is also confessed to be true by Brocardus, a Papist, in his Notes upon this place, who lived in the times of Pope Julius; and is but faintly denied by Lessius, in his Answer to King James.  
18 Babylon was the Seat of the Assyrian Monarchy; and is confessed 
(b) Dr. Cressener, lib. 1.3.  by almost all Interpreters, Ancient and Modern, Popish as well as Protestant, to be a Type of Rome; which in here described by the Phrase Nabuchadnezzar made use of, when he proudly gloried in Babylon as the seat of his Kingdom; from whence it appears that Rome is here meant, under the relation of being the seat of the fourth Empire, as Babylon was of the first. And Rome as the seat of the Fourth Empire under its Antichristian King, must be here meant; because it is called the Mother of Harlots; which is a Phrase peculiar to an Apostate City, and Church in Scripture; as hath been before observed on numb. 4.  
19 The chief of the Idolatrous Churches; from whence Idolatry is derived and propagated to all others; and on which they depend, as members of it; in Opposition to the True Jerusalem the mother of us all, Gal. 4.26.  
20 Such as the Denial of Marriage to the Clergy, whereby Uncleanness is promoted; the toleration and defence of Fornication; and other abominable Doctrines and Practices which are Taught, or Connived at under the Papacy.  
6 And I saw the Woman [as it were] drunken with the Blood of the Saints [or holy and pure Christians, which she had spilt with an excessive, and insatiable greediness and delight;] and with the Blood of the Martyrs of Jesus [i. e. his Special and Faithful Witness;] and when I saw her, I wondered 21 with great Admiration [what this Vision should mean]  
21 This shows that Rome Antiehristian must be here understood; for it would have been no such strange sight to have seen Pagan Rome, defiled with Idolatry, and drunk with the blood of Christians.  
7 And the Angel said unto me, wherefore didst thou marvel? [for the thing when thou understandest it more fully, will not seem so strange, and therefore] I will 22 tell [or explain unto] thee, the mystery, [or secret meaning, and import,] of the Woman [i. e. the City and Church;] and of the Beast [i. e. the Roman Empire,] that carrieth or supporteth her, verse 3.] which hath the seven heads and ten horns [verse 3]  
22 Here the Angel, contrary to his wont custom, Explains the Vision to him; which shows that it is a very remarkable one, and upon which the understanding of all the others depend very much.  
8 The beast [or Roman Empire, as under its seventh Head, the Papacy, verse 10, 11.] which thou sawest carrying the Woman, [verse 3.] was 23 [in the sixth head the Pagan Emperors; verse 10;] and is 23 not [as yet risen, and arrived to an Antichristian Supremacy. See chap. 13. 11 12.] and [or but,] shall ascend 23 out of the bottomless Pit [and arrive to that Supremacy; See on chap. 9 1, 2. and chap. 13.] and [at last] shall go into 24 Perdition [i. e. be utterly destroyed, Rev. 19.20. Numb. 24.24. 2 Thes. 2.8.] and they that dwell on the [Antichristian] Earth [throughout all its Territories;] shall wonder after the Beast [i. e. be wonderfully taken with him, follow him with an implicit Faith, and Worship, and be subject unto him. See on Chap. 13. 3, 4. And by his Admiters, I mean those] whose names are not written in the book if Life [of the Lamb, chap. 13. 8.] slain from the beginning of the World [i. e. those who are not living members of Christ's true Church, chosen from all Eternity, and purchased by the Blood of Christ, the Eternal Sacrifice; but of a New, Apostate Church, which yet pretends to be the Catholic, and has introduced New Mediators, and New Sacrifices; all these shall with Wonder and Adoration, admire] when they behold [with great Applause, and with a superstitious Fear and Subjection,] the Beast that was [a Draconick Idolatrous Power in its sixth Head, the Emperors;] and is not [as yet manifestly and apparently the same Imperial Draconick Power;] and yet is [the same, but in an Image, or a Christian Disguise, having introduced a Pagano-Christian Idolatry, and a Mock Imperial Power, under the pretence of a Christian Supremacy. See on Chap. 13. 14, 15.]  
23 23 23 This is, as it were, the Name 
(a) Dr. Moor on the place, and his Synops. Proph.  and Character of the Beast, taken from his different states and conditions; whereby is signified, that the Beast which he then saw carrying or supporting the Woman, or City of Rome, was the Roman Empire; which had been under an Imperatorial Power; but was now under one, which had been for some time advancing towards it, and was just ready to ascend (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to it; being just come forth out of the bottomless Pit, which he went down to open (Chap. 9 12.) and having exalted the Imperial City to the height of Ecclesiastical Dignity. By which is plainly signified, the Time when the Papacy attained its Supremacy from Phocas; and exalted the Church of Rome above all Churches, after it had been for some time in a weak and Infant state, according to what hath been already discoursed on Chap. 9 1, 2. and Chap. 13.  
24 Antichrist is called the Son of perdition, 2 Thes. 2.3. as Judas, the Type of him, also is, John 17.12. because he brings perdition or destruction upon others, and is himself (as highly deserving it) devoted by God to perdition, and that a most exemplary and severe one, Numb. 24.24.  
9 And here is [matter to exercise] the mind which hath [Mystical, and Spiritual] Wisdom [Chap. 13. 18.] The seven Heads are [the Symbols, and Representations of] seven 25 Mountains, on which the Woman [i. e. the City and Church of Rome] sitteth [or is situated.]  
25 This is a most evident description of Rome, no other Imperial City being seated at the time when John saw this Vision (for it is described as then actually reigning, at the 18th Verse) upon seven Mountains. For 
(a) Du Fresne Constantinop, Christian. 1.8, 9  Constantinople (which indeed stands upon as many Hills) was not then built; and the Ancient Byzantium was not so situated, but was afterwards enlarged to that compass by Constantine, in imitation of Old Rome.  
And the seven Heads have a double signification, as other 
(a) Grot. in Heb. 9.11,  Types have not unfrequently in Scripture. For they have not only a reference to the seven Kings, the movable, and successive Heads of the Beast; but also to the seven Immovable Heads, or Mountains, on which the City of Rome was situated; which are called Heads, because they support the City which stands upon them; as the seven Heads, which are Kings, did the Civil State of it; which was kept up by the Majesty, Government and Residence of them.  
10 And [also] there [or they *, to wit, the Heads,] are [or signify,] seven 26 Kings [or Forms of Supreme Idolatrous Government:] five are fallen [already from the Sovereignty which they had exercised in their proper Successions,] and one 27 [viz. the Government by Pagan Emperors,] is 28 [now in being;] and the other 29 [King, but not Head, or Idolatrous Government, viz. the Christian Emperors;] is not yet come [into Succession;] and when he cometh, he must [or aught to] continue a 30 short space [in comparison of the five first, the Government now in being, and that which is to succeed it.]  
* So the Words in the Original aught to be translated.  
26 Heads, by a very apt Similitude, signify Supreme Powers, as being the Governing part of the Body, signified by the Beast: and accordingly, seven Heads signify here seven Kings; i. e. Supreme Governors, or Governments; as the Word is taken in Scripture, Deut. 33.5. Dan. 7.17, 23. And hereby the Roman Empire is undoubtedly signified, which had seven successive kinds of supreme Government; viz. Kings, Consuls, Decemvirs, Dictator's, Tribunes, Emperors, Popes; as 
(a) Cressener Demonstrat. of the Apocal. lib. 3.  Protestant's generally reckon them up, with great Reason, from History. For the Triumvirate was rather a Confusion than a Government, and lasted not long; and is rejected by 
(b) Lab. 21.  Fenestella, as no Magistracy.  
27 27 The Five first of these Governments were already past, and abrogated at the Time of this Vision; and are here only just mentioned; and that altogether, without any distinct Account of them, their Time, Names, Difference, or the Order of their Succession amongst themselves; because they were of no further use to this Propheey, then to show, that the One Head then in being, was the sixth of the seven, after five already past. But although the distinct Order of the Succession of the Five Governments which were passed, be not here particularly specified (whereby many doubts which might have been raised concerning them, are obviated) yet it is evident, that the whole seven Governments were successive, and not all together in being at one and the same time; because the sixth King is represented as following Five already past, and as One then in being, to which another not yet come, was to succeed; which are plain Characters of an Orderly Succession.  
28 For John saw this Vision, under Domitian, a Pagan Emperor. And from hence it is evident, that the Ancient Pagan Rome is not the Beast, because the Beast is the Eighth King, Verse 11. but the Pagan Emperors are the Sixth; to wit, the King then in being (the one that now is.)  
29 The One King, or Government in actual being, when this Vision was seen, was certainly that of the Pagan Emperors; and therefore the other here mentioned, must be the Christian Emperors; because they are the only King, or Government of Rome, which immediately succeeded the Pagan Emperors. And they are most appositely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not only to signify, that they were the Government next in Succession to the former, or distinct in Number from it; but that they were (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) of an other kind or sort from it, as not being Beastian or Idolatrous, but an utter Enemy to the Beast; during whose Reign it lay wounded to Death, (Chap. 13. 3.) Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be made use of by the Holy Spirit; that so it might be answered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Word which includes both the former Senses. For seeing that there are Eight Kings, and but Seven Heads, it is plain, that One of the Kings must be no Head; and therefore of a Nature different from all the other: which can only belong to this Seventh King; because the Five First Governments are known to be Idolatrous Governments, (which is the signification of an Head in this Prophecy;) and the Eighth is expressly said to be one of the seven; that is, Idolatrous Heads. So that this Other is indeed a King, and that the seventh, of the Imperial City of Rome; but is not of the Seven; that is, is not a King who is also an Idolatrous Head of the Beast; as all the six Governments before the Christian Emperors were, and as the seventh Head was to be; who is the Eighth King, or Government; but the seventh Idolatrous King, or the seventh King, who is an Head, as well as a King; as appears from Verse 11.  
30 This is also an evident Character of the Christian Empire; which (in comparison of the Reign of the Five preceding Kings, and the 1260 Years of the Beast) lasted but for a short space; viz. but about an hundred and Fifty Years, reckoning from Constantine, until the Fall of the Western Empire, under Augustulus. A. D. 476. Whence also it is evident, that the Beast, the next, or Eighth King, must enter into Succession at that Time, together with his Ten Kings, who receive power as Kings, at the same Hour with him, Verse 12. These being evidently Governments immediately successive, as a Sixth to a Fifth, a Seventh to that, and an Eighth following it, without any Interregnum, or intermediate Government. And it is here said, that it must, or ought not to continue long; to show, that Providence had ordained, that the Christian Empire should be short, on purpose that there might be space enough (out of the time destined for these purposes) for the Reign of the Beast, whose Kingdom was to be built upon the Ruins of the Christian Empire.  
11 And the Beast that was [viz. in the sixth Head, Verse 8.] and is not [as yet risen to his Supremacy, Verse 8.] even he [and let it be observed;] is the 31 Eighth [King, Verse 10.] and is [one, to wit, the last,] of the seven [Heads, or Idolatrous Governments, the Seventh King being no Head, Verse 10.] and goeth into perdition [i. e. shall be destroyed; and then all the Four Monarchies end in him, and the Kingdom of Christ succeeds, Dan. 2. and 7. See on Verse 8. and on Verses 16, 17.]  
31 From this Verse it is evident,  
(1.) That The Beast is the Papacy; because that although there were Kings of Italy, after the Extinction of the Christian Emperors, the Seventh King; yet Rome, the Woman, or great City of these Eight Kings, who upheld and sustained it by their Authority; and where the Heads and Kings were resident, which reigned over the inferior Kings or Princes of the Earth: was never afterwards under the Supreme Government of any but the Pope; at least for any considerable time: who must therefore be the Eighth King here mentioned; they being called Kings, with respect to the City of Rome; as appears from Verse 3, 9, 10, 11, 18. and from what hath been observed on Chap. 13. 2. where the very same Beast with this is described; as is evident from the Characters given of them in both Chapters; which may be seen in Dr. Moor's Synops. Prophet. lib. 1. Chap. 10, etc. and in Dr. Cressener's Demonstrat. of the Apocalypse,  
(2.) That the Papacy is an Idolatrous Government, because the Eighth King, which is the Papacy, is of the Seven Heads of the Beast, or Idolatrous Roman Empire in general; and is also The Beast in particular, or that which is called so by way of Eminence; viz. the Seventh Head, but Eighth King, which was, is not, and yet is; which is called, the Beast, although it be only a Head of it; as an eminent part has often the denomination of the whole; and to show, that it is the same with the Little Horn in Daniel, which is called (Dan. 7.11.) The Beast, although it were only One of its Horns.  
Whence (3.) it will follow, that the present Papacy is the Beast; because that hath been in possession of the Government of Rome ever since the Christian Empire; and so consequently no other Antichristian King is to be expected towards the End of the World; nor any other City to be understood here but the present Papal Rome: the Head of which, the Pope, is actually Crowned 
(a) Sir Paul Rycaut 's Preface to the Lives of the Popes.  with a Triple Crown after his Election; and that with so many Solemnities, that the Ceremony takes up a whole Day; and he has also all the Ensigns of Temporal Sovereignty; as a Court of Cardinals (who in the Ceremoniale Romanum, are called Princes in the Church) Ambassadors, Guards, and the like; and is approached with more Reverence than the Emperors themselves; which is so much taken notice of by the 
(a) Graseri Histor. Antichrist. p. 142. Buxtorf. Lexic. Talmud.  Jews and 
(a) Graseri Histor. Antichrist. p. 142. Buxtorf. Lexic. Talmud.  Infidels, that the Pope is frequently called the King of the Franks (i e. the Christians) by the Turks; and the King of Edom by the Jews, by which they mean Rome.  
12 And the ten 32 horns which thou sawest, are [or signify,] ten King's [or independent Soveraignities;] which have received no Kingdom [or independency, of and in the Empire;] as yet [i. e. at the time of this Vision:] but receive Power as Kings [i. e. an independent, and Sovereign Power;] one hour 23 with the Beast [i. e. at the same time, that the Beast receives Power, and in conjunction with him.]  
32 These Kings receive Power with the Beast when he comes to be the Eighth King; which coming not to pass until the Extinction of the Christian Emperors of Rome, or the Western Caesar's; by these Kings can be meant no other than those amongst whom the Empire was divided upon the Conquests of the Northern Nations; who are thought by Mr. 
(b) Pag. 463. 661. Author. libri de Excid. Antichrist.  Mede, and other Learned Men, to have been Ten at first; although that Number seems rather to be retained, upon the account of the Ten Toes of the Image in (c) Daniel; to which the Ten Horns of the Beast do correspond; to show, that this Beast is the last State of the Roman Empire; in which the Image was to be broken in pieces by the Stone (the Emblem of Christ's Kingdom) which is to smite it on its Feet, and Ten Toes. For the Endeavours of Learned Men to reduce the several Divisions of the Roman Empire into Ten, are not so successful as could be wished; Mr. Mede being forced to make the Greeks one of then; and the Author of the Book de Excidio Antichristi, confining them within the Rhine, and the Danube: So that I cannot but think, upon further consideration, that the True Account of this Division, is with relation to the Image in Daniel; the Book of the Revelations being nothing but a more full illustration by various Emblems, of what is but briefly delivered in that Prophecy. See the Annot. on Chap. 11, 13. 12, 3.  
33 To wit, at One Hour, or Season, made up of Two Half Hours, beginning at A. D. 476. as hath been already fully discoursed on Chap. 8. 7.  
13 These have 34 mind [as to matters of Religion] and shall give their power [or Force,] and strength [or Authority,] to the Beast [to wit, in Religious Matters; and their Assistance and Arms on other occasions.]  
34 Here is plainly foretold the strict Union there is betwixt the Papacy, and the Popish Kings, or Kingdoms and Governments; and the Support, Assistance, and Authority they afford it; which the Northern Nations were very Famous for, at their first Settlement and Conversion.  
14 These shall make War with [i. e. oppose, and persecute,] the 35 Lamb [i. e. Christ, in his true Members and Faithful Witnesses, Psalms 2 Acts 4.27, 28. 9, 4] and the Lamb shall overcome them [by the high and powerful preaching of his Gospel, Chap. 14] for he is the Lord of Lords, and King of Kings [and therefore able to vanquish them, and erect his Kingdom, Dan. Chap. 2. and 7. Psal. 2.] and they that are with him [i. e his Followers, when he comes to his Kingdom, Chap. 14. 1.] are called and chosen [by his Grace to this Service,] and [were his] faithful [Witnesses, Servants and Soldiers unto Death]  
35 Hence it appears, that these are Antichristian Kings or Powers; there having been no Persecution in the Roman Empire by Pagan Powers, since the Division of it by the Northern Nations.  
15 And he [i. e. the Angel,] saith unto me [i. e. instructed me in the further knowledge of the Mystery I had seen;] The Waters which thou sawest [Verse 1.] where the Whore sitteth; are [i. e. signify] 36 Peoples, and Multitudes, and Nations, and Tongues [i. e. the People of the Roman Empire, Dan. 4.1.]  
36 Here is shown the Amplitude, and vast Extent of the Jurisdiction of the Papacy, a thing she so much boasts of.  
16 And the Ten Horns [or Kings] which thou sawest upon the [Seventh Head of the] Beast; [even] these [Kings] shall [at last] hate the 37 Whore [whom they had before loved and admired;] and shall make her desolate [by forsaking her Communion;] and naked [by stripping her of her Ornaments, Verse 4. and Authority; and by exposing her to shame, Chap. 16. 15.] and shall 38 eat her Flesh [i. e. consume and devour her very Substance, and Revenues, Dan. 7.5. Psalm 27.2.] and burn 39 her with fire [i. e. destroy what is left of her.]  
37 A Metaphor taken from the Usage which Harlots often meet with, from those who have been misled, and abused by them; who are wont at first to entertain a dislike of them, then to hate them, afterwards to take from them the Gifts they had bestowed on them, and at last revenge themselves upon them by their utter Ruin.  
From this Verse it may be observed,  
(1.) That no one of the Kingdoms, or Principalities in Union with the Papacy, shall be able to arrive to an Universal Monarchy; but as all such Attempts have been hitherto vain, so shall they still be so: Because, as they were at first Many Independent Sovereignty's, (said to be Ten, in allusion to the Ten Toes of the Image, and Ten Horns of the Beast) when they at first gave they Power to the Beast, Verse 13. So are they to remain so until they forsake her; it being expressly here affirmed, that the Ten Horns shall hate the Whore.  
(2.) That the Whore, or Idolatrous Church of Rome, shall fall by those very States and Kingdoms, which had all along upheld her. Which is to come to pass (as is plainly asserted in the next Verse) when the Words of God shall be fulfilled; that is, the Promises of God concerning the expiring of the Beast's Times, shall be completed, according to what hath been already observed on Chap. 10. 6, 7. When the Ten Kings, which support the City and Church of Rome, which sits on them, withdrawing themselves from her; the Tenth of that great City, or the City, and Jurisdiction, consisting (in the Account of Prophecy) of Ten Principalities, must needs fall too. From whence also it plainly appears, that the Fall of the Tenth part of the City, mentioned Chap. 21. 23. refers to the Ten Kings deserting and forsaking her.  
38 A Phrase taken from Dan. 7.5. Psalm 27.2. signifying their taking away her very Substance, Revenues and Dominions, and converting what they had bestowed upon her, to their own Use; as Grotius interprets the place.  
39 A Phrase taken from Levit. 21.9. where it is commanded. That the Daughter of a Priest guilty of Wheredom, should be burnt with Fire.  
17 For God hath put in their [wilfully wicked] hearts [Rom. 1.26. 2 Thes. 2.10] to fulfil his Will, and to agree [Verse 13] and give their Kingdom [and its power and strength,] unto the Beast [by submitting unto him, and being governed by him;] until the words of God [by his Prophets, and by his Apostle in this Vision, Chap. 13. 5.] shall be fulfiled [i. e. until the Promises made by God, concerning the Expiring of the Times of the Beast; and the following Approach of Christ's Kingdom, shall be fulfiled, Dan. Chapters 2. and 7. and 12.7. See on Chap. 10.5, 6.11, 13. and Verse 16. of this Chapter, num. 37.]  
18 And the Woman which thou sawest, is [or signifies] that [remarkable] great City, which [now] 40 reigneth over the Kings of the Earth.  
40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Regnant, Imperial City, now actually having, and exercising at this present time, Sovereignty over the Kings of the Earth. Which is a plain and evident Character that Rome is here meant; no other City being in Exercise of such Power at the Time when the Apostle saw this Vision.  
It may not be unuseful to add here, in the Close of this Chapter, this short Digression concerning Antichrist; that the Reader might have in one View the chief of what concerns him in Scripture; especially the more plain and Doctrinal parts of it: In order to which it may be observed,  
(1.) That about Two Years after Ezekiel's 
(a) Ezek. 40, etc. Dan. 2. Lightf. Works, Tom. 1. pag. 132, 133.  Vision of the Temple and Throne, the Babylonian Monarchy began, upon the Conquest of Egypt by Nabuchadnezzar, which was the only Kingdom that opposed him. Which Vision contained a Type of Christ's Glorious Church and Kingdom, which was then to have come into Succession (in place of the Jewish Temple and City, then in Ashes) as a City and Temple fit for God's Presence; if the Idolatry, and other sins of his People, had not hindered him 
(a) Ezek. 43. 1-12.  from dwelling for ever in the midst of them. Hereupon, by the infinite Justice and Wisdom of God, the first 
(b) Dan. Chap. 2. and 7.  Monarchy began; and a Course of Four successive Monarchies was to expire, before the Glorious Kingdom of Christ should succeed. Which Monarchies (although as to their Greatness and Universality, they bore some Resemblance of the Kingdom of Christ) were yet indeed Antichristian; as being contrary to Christ's Kingdom, in their Idolatry, bloody and persecuting Temper, and in respect of their usurping its place and stead; in which Antichristianism consists; which is an 
(c) See on Chapters 13, 14, 15. Abbot de Antichr. pag. 26. Downham of Antichrist, 1, 4. 2, 1. Moor's Mystery of Iniq. part 2.  Opposition to, and a Delay, and Vndermine of Christ's Kingdom, which it usurps, and counterfeits. For seeing that Christ hath a Glorious Kingdom belonging to him, as come in the Flesh, the supplanting of this Kingdom is the peculiar Character of Antichrist; according to 1 Joh. 4.3.  
(2.) It is plain from 
(d) Dan. 4.33, 35, 41, 42, 43, 44, 45.7, 8, 11, 12, 20, 21, 24, 25.8, 9-12. 11, 36-45. 12, 7, 11. Matth. 24.15, 24. Mark 13. Luke 12. 41-59.21, 24.36. 2 Thes. 2. 1 Tim. 4. 15. 2 Peter 2.1 John 2.18, 19, 22.4, 3.2 John 7.  Scripture, that in the Times of the Fourth of these Monarchies (called the Times of the Gentiles, by our Saviour, Luke 21.24.) there should arise (besides the other many Antichrists) One Grand Notorious one, called,  
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or The Antichrist, by way of Eminence.  
(2.) The Man of Sin, or the sinful wicked One, the chief Author and Servant of Sin, and not of God; whose Profession is nothing else but a Mystery of Iniquity.  
(3.) The Son of Perdition, or the graceless, hopeless Apostate, like Judas, called so John 17.12. the chief Author of Mischief, and Destruction to Christ's Church; and therefore fitted for, and devoted by God to Destruction, or Perdition.  
(4.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the 
(a) Grot. in 2 Thes. 2.4. and 1 Pet. 5.8.  Satanical, and Apostate Adversary, and Opposite to Christ's Kingdom.  
(5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or The Blasphemous, and Insolent Usurper, upon the Authority of Christ, and the Supreme Powers, who are called Gods in Scripture.  
(6.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or The Lawless One; one who pretends to be above all Laws; and violates all the Laws of God and Man. By which Man of Sin, is not meant a single person, but a Succession 
(b) Poli Synops. in loc. See Downham of Antichr. 2.2.  of Men; as Interpreters upon the place have observed from parallel places of Scripture: who is also the 
(c) Mede 's Works, pag. 763.  same with Daniel's Wicked Horn, or Beast; as the Church (saith Mr. Mede) from her Infancy hath interpreted it.  
(3.) It is plainly asserted in 
(d) 2 Thes. 2. 1 Tim. 4.2 Pet. 2.1. See Mr. Mede's Works, B. 1. Disc. 29, 43. his apostasy of the latter times; and Dr. Moor's Mystery of Iniquity; which is also confessed by Ribera, and those other Learned Romanists, who assert, that there shall be an apostasy of the Romish Church, towards the end of the World. See Alcazer in Apocalyps. pag. 20. 466. ed. Ant●.  Scripture, that the Sin of this Man of Sin, should, in general, consist in an Apostasy, and that a great and solemn one, which should overspread the Visible Face of the Catholic Church of Christ: which is called by the Apostle Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostasy, or the Grand Apostasy, and that from the Faith, or the Great Mystery of the Christian Religion, described in the last Verse of the Third Chapter to Timothy; which, as Mr. Mede hath well observed, should, according to the Division of the Ancients, be the first Verse of the Fourth Chapter.  
(4.) In particular, this Grand Apostasy is limited in Scripture, chief to these Three Heads,  
(1.) To Idolatry and Superstition, Dan. 11. 37-39. 1 Tim. 4. 14.  
(2.) To an Insolent and Blasphemous Usurpation of a Godlike Supremacy, in Opposition to the Supremacy of Christ, and of the Civil Magistrate, Dan. 7.8, 11, 20, 25.8, 9-14, 23, 24, 25.11, 36, 37.2 Thes. 2.4.  
(3.) To a bloody and persecuting Temper, Dan. 7.21, 25.8, 10, 24, 25.  
(5) It is also 
(a) 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 John 2.18.  expressly, plainly, and not enigmatically, and mysteriously declared by the Holy Spirit, that this Apostasy was to be in the latter Times. By which are meant, as Mr. 
(b) Apostas. of the latter Times, Chap. 21, etc.  Mede hath proved, the latter Times of the Fourth, or Roman Kingdom; whose Times he thinks are called the last Times, because it is the Last Kingdom in Daniel.  
(6.) Furthermore, the particular Time, or Season, of the Coming, Revelation, or Appearance and Manifestation of this Man of Sin; is expressly dated by the Apostle Paul, from the Fall of the 
(c) Thes. 2.6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a word which signifies to retain, or hold fast, and also to obstruct, hold bàck, or hinder) is elegantly put to denote the Pagan, and Christian, Roman Empire, and Emperors, the Sixth and Seventh Kings; from their holding their own proper Successions firm, during their own Times; and thereby holding back, or hindering the Succession of Antichrist: but the Christian Empire, and Emperors, the Seventh King, is most especially thereby intimated, who held back, or hindered, more immediately, the Succession of the Antichrist, the Eighth King, that he might be revealed in his own Season, upon the Fall of Augustulus, the last of the Roman Emperors. See Chap. 8. 11, and this Chapter. Grot. in 2 Thes. 2.6. & Ham. ibid. & in Rom. 1.18. Abbot. demonstr. Antichr. pag. 91. Patres ad unum ferè omnes hoc agnoscunt.  Roman Empire; which the 
(d) See Bellarm. de Rom. Pontif. 3.5. Chamier. de Antichr. Mede's Works, pag. 656.  Ancients generally understand, by the taking out of the way that which letteth, or withholdeth, 2 Thes. 2.6, 7. Upon which the Apostle says, that the Man of Sin should be revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. in his own Season, as Dr. Hammond rightly translates the Word; which is the same with that made use of in 
(a) Dan. 12.7. Rev. 12.14.  Daniel, and the 
(a) Dan. 12.7. Rev. 12.14.  Revelations, concerning the Months, Times or Seasons of the Beast.  
(7.) The Apostle Paul in the same Chapter (2 Thes. 2, 6, 7, 8.) expressly assigns a Line of Time to this Man of Sin, dated from his Birth, Coming, Revelation, or First Appearance, at the taking away of the Roman Empire, A. D. 475, or 476, and reaching unto the Coming of Christ: Which may be called, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Times of Antichrist; to distinguish them from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Times of Christ, mentioned 1 Tim. 6.15. it being remarkable, that Antichrist, Christ's Sergeant and Opposite, has also a Coming, Times and a Kingdom assigned him in Scripture, in Opposition to the Coming, Times and Kingdom of Christ.  
(8.) The manner of the Destruction of this Man of Sin, is described by the Apostle (2 Thes. 2.8.) in Terms so agreeable to those made use of in Dan. 7. and the 
(b) Chap. 17, 8, 11. 19 21.  Revelations, with reference to the Little Horn, the Beast, and the False Prophet; that it cannot well be denied but that they are the same.  
(9) The Apostle also further expressly declares, that this Man of Sin, which was not to be revealed, or appear openly, until the taking away of the Roman Empire; was yet in his Conception in the Womb, at the 
(a) Supposed most commonly to be written about A. D. 57, or 58. See above, pag. 302.  Time of his writing the second Epistle to the Thessalonians; aptly expressed by 
(b) 2 Thes. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it hath received its beginninng, or is in preparation to enter, and disclose itself to the World. Hammond on the place, and on Gal. 5.6.  the then actual workings of the Mystery of Iniquity; called so, because of its Contrariety and Opposition to the Mystery of Godliness, which it undermined by secret and mysterious Operations and Workings of Satan, in Lying Wonders, and strong Delusions; by Hypocritical Pretences of promoting Christianity; by departing from the Simplicity of the Gospel, and Apostolical Traditions; and taking pleasure in Unrighteousness, for Interest's sake, as the Apostle plainly asserts, 2 Thes. 2.7, 9, 10, 11, 12, 15. 1 Tim. 4.2, 3. 2 Pet. 2.3, 3.  
(10) It is evident from Scripture, that Satan had great success in the early Times of Christianity, in perverting and seduceing Men from the Purity, Truth, and Simplicity of the Gospel; as appears from the Complaints of the Apostles, and from the many Heresies and Antichrists then in being; from whence the Apostle John concludes (1 Ep. 2.18.) that it was then the last Time, and that the Grand and Notorious Antichrist, the Head of the Apostasy, should take his Original from those many Heretical Autichrists which were then in being; and that (as hath been before observed) in the latter Times of those last Times; which seems plainly to be the sense of those words of the Apostle. To which progress of the Mystery of Iniquity many things then contributed; (as hath been before observed on Chap. 2. 4.) brought about by the Justice and Providence of God, for the punishment of those who would wilfully perish, and would not receive the Love of the Truth, that they might be saved, 2 Thes. 2, 10.16. To which Particulars may be added, the early Ambition of some who stretched themselves beyond their own Measure, Line or Rule; that is, beyond the particular Districts to which the Apostles had confined the Exercise of their Power, which was otherwise unlimited; of whom the Apostle Paul complains, 2. Cor. 10.12.18. who also seems to intimate 
(a) 1 Cor. 15, 9-11. 2 Cor. 11.5. Gal. 2. 1-12. , as if the People thought that James, Peter and John had an Authority over him, because of their Gifts, Age and Conversation with Christ: to which Opinion also the Apostles themselves might occasionally, and by accident contribute; who strove for Superiority whilst their Lord was with them; and were not afterwards infallible, save in what they did by the immediate assistance of the Holy Ghost; as appears from what the Apostle Paul blames in the Conversation of Peter, Gal. 2. So early, so secret, so plausible, and so powerful might the Temptations and Occasions be, to the introducing of the great Apostasy; God 
(b) Nec periclitor dicere ipsas quoque Scripturas, sic esse ex Dei voluntate dispositas, ut Haereticis materias subministrarent; cum legam, Oportere Haereses esse, quae sine Scripturis esse non poslunt. Tertull. de Prescript. cap. 39  in his Just Judgements sending strong Delusions, and permitting all deceiveableness of unrighteousness to work upon them, who wilfully delude themselves, and take pleasure in unrighteousness, 2 Thes. 2.  
(11.) It is evident from History, that the Workings of this Mystery of Iniquity, were more visible in the following Ages; to which many things contributed:  
As (1.) The 
(a) Euseb. Hist. 4.22. Chamier de Antichr. 16.8. where he largely shows how Antichristianism was promoted by Heresies.  Heresies which soon prevailed and corrupted the Church, upon the Death of the Apostles.  
(2.) The Greek 
(b) Col. 2. It is confessed by Learned Romanists, that several Pagan Customs were introduced, especially in Constantine's Time, to win the Gentiles, Baron. ad. an. 312. art. 94. ad an. 324. art. 79. Gregor. M. lib. 9 ep. 71. Polyd. Virgil. Proaem. ed 5. ultimos libros de rerum inventor:  Philosophy, and Customs, brought into the Church by the converted Heathens; and many Jewish Customs and Notions taken from the 
(c) Confessed frequently by Grotius, in his Notes on the New Testament, and by Mr. Dodwell; particularly Append. add Praelect. pag. 660-671.  Essens; whereby the 
(d) Ammian. Marcellin. lib. 2. sub fin. Testes Verit. Spanhem. summa Histor. Eccles. sparsim. Gregor. M. lib. 7. Epistolorum fatetur se (in rebus Liturgicis) ab Apostolorum consuetudine discessiste.  Simplicity of the Gospel was by degrees corrupted, which was at first simple and plain in its Doctrine and Worship; as Protestant Authors generally show; and as appears from several Popish Authors, particularly Platina in the Lives of the Popes, who shows in each Life, what Customs each Pope introduced.  
(3.) An early 
(e) This is notorious, and confessed frequently by Dr. Ham. in his Defence of Episcopacy.  modelling of the Church according to the Form of the Civil Government in the Empire; which was one chief occasion of the many Quarrels amongst the Bishops about their Sees; and of their aspiring to a Worldly Dignity suitable to the places of their Residence: from whence came Patriarches into the Church, (which are confessed to be an Usurpation, by Bishop 
(f) Parker of the Govern. of the Ch. pag. 289. Du Pin. de Antiq. Eccles. Disc.  Parker, and the Learned Sorbonist du Pin) and other Ecclesiastical Subordinations confessed by Learned Dr. 
(a) Of the Pope's Supremacy, pag. 191— in 4●.  Barrow to be only Humane and Prudential Constitutions.  
(4.) The Strifes, 
(b) Cypr. de Lapsis, pag, 123, 124. Origen. T. 1. pag. 71. 113. 142. 246. 441-444. ex edit. Huet. Euseb. Eccles. Hist. 8. 1, 2, 13. Socrat. 7.11. & sparsim. Sozom. 7.7, 28, 29. Sulpit. Sever. sub fin. Grot. in Matth. 20.28.  Ambition, and the too general Degeneracy of the Manners of the Clergy, much complained of by Ancient Authors: although God was pleased all along to raise up Great and Good Men, who were Ornaments to the Church, and witnessed against, and opposed the overflowing Corruptions in Doctrine and Manners.  
(5.) The Increase of 
(c) See Pufendorf 's history of the Popedom. Rycaut 's Preface to the Lives of the Popes. Dr. Barrow of the Pope's Supremacy, pag. 240, etc. The third general Council of Ephesus was afraid, lest under pretence of Sacerdotal Power the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Pride of Secular Dominion, should be brought into the Church. Parker, ibid. p. 234. See Overal 's Convoc. Book, l. 3. 1-6.  Ecclesiastical Authority; which from the Power of binding and losing, inflicting of Censures, distributing the Charity of the People, and determining of Controversies in Civil Matters, voluntarily referred to them, according to the 
(d) 1 Cor. 6.  Apostles Advice; arrived at last from such small beginnings to the Antichristian Pre-eminence now visible in the Papacy.  
(6.) Excessive 
(e) Overal's Convocat. Book. B. 3. 1-6. Hieron. in Vit. Malchi. Postquam ad Christianos Principes Venit (Ecclesia) potentia quidem, & divitiis major, sed virtutibus minor, facta est. I do not say, that an Ecclesiastical Society, may not lawfully for its support, use Power, Policy and Wealth, in some measure to uphold, or defend itself; but that a Constitution needing such things is not Divine; or that so far as it doth use them, it is no more than humane. Dr. Barrow of the Unity of the Church, pag. 33. 4●.  Honours and Riches, whereby the Minds of the Clergy were corrupted and drawn off from the care of Souls, as 
(f) Epist. 1. 5, 7.  Gregory the Great confesses ingenuously; and the Church became too like a Worldly Kingdom; especially when Kings and Emperors became over-lavish in their Liberality to purchase Pardons for their sins; whereupon, as the Learned Archbishop of Paris, de 
(a) Heidegger. Histor. Papat. chap. 3.  Marca observes; the Discipline of the Church was very much relaxed, in recompense, as it were, for the large Endowments received from them.  
(6.) Early Forgeries of Books, and Traditions, confessed by Learned Romanists; a too great Reverence for Antiquity; and a Despair of knowing more than our Ancestors; which our Learned 
(b) Antichrist. Demonstrat. pag. 15.  Abbot makes to be one main cause of the Rise of Antichristianism.  
(12.) It is evident that The Papacy is The Antichrist; because the several Properties and Characters given of him in Scripture, do agree to the Papacy, and to it alone. For the full proof of which Proposition, I refer the Reader to the 
(c) Abbot's Demonstrat. Antichrist. a book much valued by Joseph Scaliger, who was not wont to be lavish of his commendations. Downham of Antichrist. Dr. Moor's Mystery of Iniquity. Dr. Cressener's Demonst. of the first Principles of the Protestant applicat. of the Apocal. Jurieu's accomplishm. of Prophecies, Tom. 1. Chap. 24. Tom. 3. His Pastoral Letters. But chief Dr. Beverley's command of God to his People, to come out of Babylon, where this great truth is most evidently demonstrated.  Books quoted in the Margin; and shall only here give him a brief View of what may be most observable on this Head:  
(1.) The Doctrines and Practices laid to the Charge of Antichrist in Scripture (the general Heads of which are reckoned up, paragr. 4.) are plainly taught and practised in the Romish Church; such as Idolatry, Superstition, Supremacy, Persecution; and the carrying on all this by Lying Wonders, forbidding Marriage, and abstaining from Meats; and that after so subtle a manner, under a disguise of Piety; as that Good and Learned Men have been deceived by it: Whence it plainly appears to be a Mystery of Iniquity, and The Apostasy foretold and described in Scripture; as Mr. 
(a) Apostasy of the latter Times.]  Mede, and Dr. 
(b) Mystery of Iniq.  Moor have fully proved.  
(2.) The Seven-hilled City, the place of the Residence of Antichrist, can agree to none but Rome, the Seat of the Papacy; for whose Residence in it, the Emperors made way, by removing from it by degrees, as hath been observed on Chap. 13. 2. and the Name, Number, Image and Mark of the Beast, the excessive Riches, and gaudy Pomp of the Woman, are sufficiently Visible, and Notorious in the Romish Church; as hath been also before observed on the 13th and 17th Chapters.  
(3.) The Insolent 
(c) See on Chapter 13.  Boastings, unmeasurable Ambition, mad Zeal, and Devilish Cunning, the Tyrannical Vsurpati, on's of the Papacy over Emperors, and Civil Powers; and the universal spreading of that Mystery of Iniquity, do sufficiently show, that it was plainly described by the Little Horn, and the King that should do after his Will, in 
(d) Chap. 7. and 11. See Mr. Mede's Works, p. 667, etc.— Graser. Histor. Antichr. p. 149, etc.  Daniel, and by the Beast, and the Whore in the Revelations, whom the World followed, and wondered after.  
(4.) The Worldly 
(e) Rycaut's Preface to the Lives of the Popes. Dr. Barrow of the Unity of the Church. p. 33. 34. etc. in 410.  Pomp, Temporal Dominion, Court, Guards, Titles, Style, and Coronation of the Pope, plainly show, that he is a Horn, and a King, according to Prophecy; and the Rise of the Papacy, upon the Fall of the Roman 
(a) See on Chap. 13. and 17.  Emperors, is a sufficient Proof, that the Popes are that Man of Sin who was to be witheld until that Time; and that they are the seventh Head, and Eighth King.  
(5.) It is plain from History, that the Converts from Heathenism, and the Barbaroas Nations, Paganized the Western Parts of Christendom, and became the Chief Support of the Papacy. And how agreeable is that to Prophecy, which places the Entrance of the 
(b) See on Chap. 11. Chap. 13.  Gentiles into the Court of the Temple, before the Succession, and Rise of the Beast; thereby intimating, that they were prepared before hand, as Subjects for this King of Pride.  
(6.) How aptly are the Eastern and Western Divisions of the Empire, called the Two Horns of the Beast? And is it not accordingly notorious from History, that the Grandeur 
(c) Rex Superbiae prope est, & quod dici nefas est, Sacerdotum ei praeparatur exercitus. Greg. M. lib. 4. ep. 38.  of the Papacy, and the Idolatry of it, was made way for by the Ambition and Corruptions of the Clergy of both those Divisions; by the Constantinopolitan, as well as Roman Bishops; who were the 
(d) Gregor. M. Epistolae. Abbot daemon. Antichrist. Constantinopolitanus Episcopus Antichristi Praecursor.  Forerunners of Antichrist; and in whose Dominions also Image Worship was decreed by the Second Council of Nice; whereupon they fell under the severe Effects of the Saracenick and Turkish Woes, described Chap. 9 And hath not that Clergy ever 
(e) Medes Apostasy of the latter times. part 2.  since been the Chief Instruments of promoting and keeping up that deceivableness of unrighteousness, as the Apostle calls it, 2 Thes. 2. And may they not therefore be well meant by the False Prophet in this Prophecy?  
(7.) How observable is it from 
(a) Mede's Works. p. 463. 661.  History, that the Empire was divided, when the Papacy risen; and that, upon those Divisions? and that Three Horns, or Powers, viz. the Exarchate, the Lombard's, and the Franks, were removed by him, to make way for his Dominion in Italy? Which is plainly foretold, Dan. 7.8, 24. by the coming up of a Little Horn amongst the Ten Horns, by whom three of them were humbled, subdued, and plucked up by the Roots.  
(8.) May not the Pope (according to Daniel 7.24.) be fitly called a King, divers from all the rest of the Kings, which are united with him? Is not his Supremacy an Image (as it is called Rev. 13.14.) of Imperatorial power, not a true and real one; and does not he subsist merely by the Will of the Princes and Kingdoms of whom he is the Spiritual Head? so that they may (according to 
(b) Dan. 8.24.  Prophecy) be fitly said to give their power to him, and his power to be mighty, but not by his own power.  
(9) Antichrist is called the Son of Perdition in Scripture And is it not notorious in all 
(c) See the Lives of the Popes, and the Histories of the Papacy before quoted. Foulis of RomishVsurpat. Overals Convocat. Book lib. 3. Bp. Stillingfl. of Idolatry p. 314-337.  History, that Perdition, Mischief, Wars and Bloodshed has attended the Rise and Progress of the Papacy? For it was founded upon the Perdition and Ruins of the Empire; it was raised to a Supremacy, by approving the Murder of the Good Emperor Mauritius; and advanced itself above the Civil powers, and all that is called God, by trampling upon Kings and Emperors, raising Wars and Seditions against them, and by anathematising, persecuting, and killing all that opposed it.  
(10.) The Times of the Beast are most admirably divided in Scripture, into a Time, Times, and an half Time; to the note the several Steps and Advances of it; and its Declination in the half Time; which being a Division, or breaking of Time, is an intimation of its broken and divided State; as hath been shown on Chap. 12. Now it is plain from the History of the Papacy, that its Power was most considerably broken at the Reformation, A. D. 1517; So that we may very well date its half Time from that Year, after which so many Nations fell off from it: if from that Year we ascend to the beginning of its Two United Times (which are 720 Years) we arrive at A. D. 797. when his first time ended, consisting of 360 Years, the half of which is 180 Years; and there, according to Expectation, we find this Man of Sin, in the great strength and vigour of Manly Age; having conquered all the Obstacles which opposed his Establishment. For in that very 
(a) Zonar. Cedrens. Sigebert. Petau. Rationar. Tempor.  Year (remarkable for a horrible Darkness for Seventeen Days together) the whole Race of Leo Conon, called Iconomachus, was utterly extinguished by the cruel Empress Irene; who had all along opposed the Pope in the Controversy about Images: whereby he was freed from his Enemies on all hands; his Power in the West being then also settled by the 
(b) Mezeray, pag. 99 It may be observed, that the Kings of France were the first Kings that embraced Christian Religion, as it was professed at Rome; and that they contributed the most of any Kings upon the Earth, to the raising and supporting of the Papacy; as appears from an Inscription on a Marblestone, still extant at Ravenna, where it is acknowledged, that Pepin was the first King who gave example to Posterity, how the power of Holy Church was to be amplified and increased: and as they have all along afforded Refuge to Persecuted Popes (as Monsieur Mezeray speaks) so is it a thing remarkable, that France, although it hath no great Obligation or dependency upon Rome, except with relation to the privileges of the Gallican Church; yet interests herself more warmly in her Affairs, and sends more Stately Embassies thither, than any other Princes: whence it may be observed, that it is upon all accounts the chief part of the Decemprincipality; and that her Kings are the most remarkable of the Ten. Mezeray, pag. 15. 223. Rycaut's Preface to the Lives of the Popes.  Kings of the Franks, to whom (as we may observe by the way) the Popes chief own their Temporal Grandeur. And if we ascend again from thence to the beginning of its first Time (which must accordingly be A. D. 437.) we arrive to a very remarkable Year; in which we find the World very busy in settling the Lunar Year; as on purpose to point out unto us, that the Beast's Months were then just entering; in whose Times, compared with the Days of the Witnesses, there is observed the exact Mathematical proportion betwixt the Motion of the Sun and Moon; a thing very 
(a) See before on Chap. 11. 2.  admirable, and worthy observation. And further, not only the beginning and end of the first Time, (where the Two Times also begin) are remarkable for some notable things relating to the Papacy; but also the Year 1157, the very Joint of Time in which the Two United Times meet; is very Famous for 
(b) Baron. Heidegger. histor. Papat. cap. 4. Foulis of Romish Vsurpat. 4.4.  Pope Hadrian's setting up in the Vatican a Picture of the Emperor's Vassalage; who was fain to hold the Pope's Stirrup before he could be crowned; and for his insolent Letters to him; wherein he asserts, that he was set up by God to destroy Kingdoms and Countries; and that the Roman Empire was held as a Feif of the Papacy; whereby he sufficiently shown his Antichristian Spirit, and his Mouth speaking great things. So remarkable is each Joint of the Beast's Times; divided by the Wisdom of the Holy Spirit, into a Time, Times, (or Two Times united into One,) and half a Time, to denote the different States of Antichrist and his Kingdom; who was the whole first Time in his Growth, and Ascent to an Idolatrous Power; which he was fully established in at A. D. 797; ten Years after his finishing the Iconoclastick War in the Second Council of Nice: and because after that Time, until 1517. his Kingdom continually increased, and received no decay, and he went on, and prospered, in one and the same Kingly State; therefore are the Two next Times given in One united Line of Time, called Times, because it was One and the same Kingly State; the first Time, measuring out a different State from this, having a distinct Time to itself, and being then ended. And his last State beginning at the Reformation, A D. 1517. is very appositely measured by half a Time, because it was a divided, and a broken one.  
Seeing therefore that the Doctrine, Name, Number, Image, Place, Times, and all the other Characters, and Notes of Antichrist given in Scripture, do all agree to the Papacy, and to that alone; it will follow, that the Papacy is The Antichrist. Q E D.  
But that the Rise, Progress, and Times of Antichrist, may be the better understood, I shall give this brief Scheme of them; referring to the several places in the Annotations, where they are particularly discoursed of.  

(1.) Antichrist 
(a) See pag. 22. 302.  was in Conception in the Womb, when the Apostle Paul wrote the Second Epistle to the Thessalonians, probably 25 Years after the Resurrection, 58 A. D.  
(2.) He was forming 
(b) See from page 22-38, 93, 94, 112, 124, 125. from 204, to 215.  from that time, by the workings of the mystery of Iniquity, in the lower parts of the Earth (as the Womb is called, Psal 139.15. Eph. 4.9.) during the Ephesine and Smyrnaean Succession, in which the Synagogue of Satan arose, until he was brought forth, and the Gentiles Months began, about the middle space, betwixt the Death of Theodosius, and the Fall of the Western Empire, just when Cyril was settling the Lunar Year. 437 A. D.  
(3.) From that time the 
(a See on Chap. 8, 10, 11. 9, 1, 2, 3. 11, 1, 2, 3. and Chapters 13. and 17. and 2 Thes. 2.  Gentiles, i. e. the people newly converted to Christianity, Paganized it, by introducing Heathen Notions and Customs; and thereby prepared the way for this Man of Sin's becoming the Beast, or the Seventh Head, and Eighth King, upon the Fall of the Western Empire; when he was revealed in his own Time, and the Beast arose with his Ten Kings; according 
(b) See the Author de Excid. Antichr. pag. 184.  to all History; and his Months began, 475 or 476 A. D.  
(4.) This Man of Sin was indeed the King of Rome (according to the Course of Succession laid down in Prophecy,) at 476. when the Christian Emperors ceased; but he did not arrive to his Universal 
(c) See on Chap. 9 1, 2. and Chap. 13. and Chap. 17. 8. and Heidegger. Histor. Papat. Chap. 2. Morney's Mystery of Iniq.  Supremacy over all Churches, until A. D. 606. according to the general Consent of Protestants, in agreement with Prophecy (Chap. 9 1, 2. 17, 8.) which was prepared for him by the Eastern and Western Divisions of the Empire; called the other Beast, with Two Horns, like a Lamb, Chap. 13. 606 A. D.  
(5.) At 606 he fell as a Star from Heaven to Earth, and became an Earthly or Antichristian Monarch over all Churches; and from thence by degrees proceeded to kill and overcome, until he came to be an 
(d) See on Chap. 13, 14-18. and Chap. 11. 7.  Image, or to have a Supreme Idolatrous Power established fully at the End of his First Time, 797 A. D.  
(6.) From 
(a) Heidig. Histor. Papat. Chap. 4, 5, 6.  that Time the Pope's advanced themselves by degrees, especially by the means of Hildebrand (as is clear from all History,) until they came into a full possession of Dominion, and Power in Temporals, which they had long striven and struggled for, 1157 A. D.  
(7.) After that 
(a) Heideg. Histor. Papat. Chap. 4, 5, 6.  time (although with some Variety of Fortune, according to the Temper of the Popes, and the Princes they were to contest with) they exercised the Power they had gained over Princes and Emperors, sitting in the Temple of God as God, and opposing and exalting themselves above all that is called God; by Deposing and Excommunicating Princes, absolving their Subjects from their Allegiance, dispensing with God's Laws, arrogating Infallibility to themselves, and filling the World with Slaughter and Confusion, and with scandalous and abominable Doctrines and Practices, until the Reformation; when their Power in Spirituals and Temporals was broken. 1517 A. D.     

CHAP. XVIII.  

The Text.  
AND after these things [i. e. immediately after the distinct Representation of the Woman, and her whole State, in the foregoing Chapter,] I saw another Angel [or Minister of God's Judgement, distinct from him who appeared Ch. 17. 1.] come down from Heaven [in the Name of God, and with a Commission from him,] having great power [as being to effect great matters;] and the Earth was lightened with his Glory [i. e. the Judgement and Ministration was very Terrible and Glorious, and accompanied with abundance of Light and Knowledge, Ezek. 43.2.]  
2 And he cried mightily with a strong ¹ Voice [to show the greatness of the Judgement,] saying, Babylon the great [i. e Papal Rome, Chap. 14, 8. 16, 19 17, 5.] is fallen, is fallen [i. e. will now be totally, and finally overthrown, and that as certainly as if it were already fallen, Isa. 21.9. Jerem. 51.8.] and is become [the Judgement being now actually in execution;] the Habitation of ² Devils, and the ³ hold of every foul Bird, and a Cage of every unclean and hateful Bird [i. e. it is desolate for ever, Jerem. 51.62. See Note 19]   

Annotations on CHAP. XVIII.  
¹ This Angel gives a particular Representation of the Divine Judgement upon Babylon, or Papal Rome; according to the general importance of the seventh Vial, Chap. 16. 19 And this Voice, or Angel, may probably be the same with the Angel of the seventh Voice, (Chap. 14. 18.) which had pow-over Fire; for his Appearance is illustrious and Bright, like that of Fire; and the glorious Execution of the Judgement is as the loudest Voice.  
² Its Destruction is here described by Expressions taken from the Prophets, particulary from Isa. 13. 19-22.34, 14. Jerem. 51.37.) which are Allusions to the popular Notions and Opinions then common amongst Men; for which see the Commentators on those places, and Grotius on this Verse, and on Matth. 10.1. and Matth. 12.  
³ A Military word (says Grotius,) signifying the Stations, or Watches of Soldiers.  
3 For ⁴ all Nations have drunk of the Wine of the Wrath of her Fornication; and the Kings of the Earth [Verse 9] have committed Fornication with her; and the Merchants of the Earth [Verse 11.] are waxed rich through the abundance of her ⁵ Delicacies [i. e. the several Members of the Papal Communion, have through her Means, been guilty of the foulest Idolatry, Cruelty and Sensuality. See Chap. 14. 8-11. and Chapters 13. and 17.]  
⁴ Here is declared the Cause of her Ruin.  
⁵ See Doctor Hammond on 1 Tim. 5.11.  
4 And I heard another Voice [or Angel distinct from the former, Verses 1, 2.] from Heaven, saying, ⁶ Come out of her [i. e. out of Mystical Babylon, the Papal City and Communion;] my ⁷ people [who have not defiled yourselves with her Idolatry;] that ye be not partakers of her sins, and that ye receive not of her plagues [or punishments, which are now actually in Execution, Gen. 19. 12-26. Numb. 16.26.]  
⁶ These Words are taken from Isaiah 48.20. Jerem. 50, 8.51, 6, 45. and they are a Divine Admonition to all Ages; (especially since the Reformation, and the clearer discovery of Babylon, and its Corruptions by it) to forsake that Communion; as they tender their own Safety, and Deliverance from Sin and Judgements, the Consequents of it. They do also express the Grace and Mercy of God, by which he gathers his People from amongst the Wicked, and calls them out of Danger, into places of Retreat and Safety; as he now does those whom he had hitherto witheld from Antichristian Errors, and was about to secure after a most glorious manner.  
⁷ Hence it appears, that God may have people in an Idolatrous Communion, who are not of it; who yet are obliged actually to leave and forsake such a Communion, at some times, and in some Cases; as Protestants have shown in their Discourses upon that Controversy; of which Cases, a Fear of being guilty of its Idolatry is the Chief; by which the Title and Privilege of being God's People is forfeited, 2 Cor. 6. 14-28.  
5 For her sins have ⁸ reached unto Heaven [i. e. have been extraordinarily Clamorous, and have cried aloud for Vengeance;] and God hath ⁹ remembered her Iniquities [i. e. doth now punish her acc rding to her deserts, Chap. 16. 19]  
⁸ This is an Allusion to the crying sins of Sodom, Nineveh, and other wicked Cities; which, when they are extraordinarily notorious, are said to reach Heaven in Scripture, Gen. 4, 10.11, 4.18, 20, 21.19, 13. Jonah 1.2. James 5.4.  
⁹ As God's Forgiveness of sin, is called, his forgetting of it, in Scripture; so his Punishment of it, is called, Remembering of it.  
6 Remember 10 her [ye, my people,] even as she rewarded you, and double unto her double [i. e. abundantly and utterly destroy her, Jerem. 17, 18.50, 14, 15.] according to her [abominable, evil] works: in the cup [of Affliction,] which she hath filled [to others,] fill to her double [for she hath impenitently, and irreclaimably sinned against me, as well as injured you, and therefore a double punishment is justly due.]  
10 This Verse refers to the Triumphs and Acclamations of the Saints, upon God's Just Judgements on his malicious, and irreconcilable Enemies; and to their Concurrence in inflicting of them, as far as can be thought proper for them. See Psalm 58, 10. and 137. 2 Thes. 1.6. 2 Tim. 4, 14.  
7 How much she hath gloried herself [in her Authority:] and lived deliciously [in Pride and Luxury,] so much torment, and sorrow give her [as a just Recompense of her sins, 2 Thes. 1.6.] for she saith 11 [or hath said,] in [the Pride, Carelessness, and wantonness of] her heart, I 12 sit [as] a Queen [i. e. have supreme and  Authority,] and am no Widow [i. e. I have many Kings and People to defend me, and am the Mother, and Chief of Cities, and Churches, Isa. 47.7, 8. Zeph. 2.15.] and shall see no sorrow [in the loss of Children, or People, but shall continue the Seat of Ecclesiastical Power, and of Empire.]  
11 This refers to her Pride and Boastings, in the Days of her Prosperity and Security.  
12 Words full of Insolence and Blasphemy, and which (especially as they lie in the places of the 
(a) Isa. 47. 10-15. Zeph. 2.15.  Prophets from whence they are taken) can be properly spoken only by God alone; and plainly refer to the insolent pretences of the Papacy to Supremacy, Infallibility, and Indefectibility.  
8 Therefore [because of her Pride, Security, and arrogant pretence to what properly belongs to God alone,] shall her Plagues come in one day [i e. unexpectedly and suddenly, Isa. 47. 9-11.] Death, and Mournin g, and Famine [i. e. Variety of punishments, which shall bear a conformity to her sins,] and she [i. e. Rome, the mystical Bnbylon,] shall be utterly burnt with 13 fire [i. e. shall be utterly destroyed and consumed:] for strong [and powerful,] is the Lord who judgeth her [and therefore able to inflict the severest punishment on her, as incredible as the thing may seem to her, or others]  
13 See Dr. Burnet's Theory, B. 3.10.  
9 And the Kings 14 of the Earth, who have committed Fornication [or Idolatry,] and lived deliciously with her [or in her Communion, Verses 3, 7.] shall bewail her, when they shall see the smoke of her burning [i. e. the signs of her Torment, Gen. 19.28. Ezek. 26. 15-21]  
14 The Ten Kings shall hate the Whore, and burn her, as is expressly asserted, Chap. 17.16. and therefore by these Kings must be meant, either some who shall adhere to her, even after the punishment inflicted by the Ten Kings; or else rather, the Kings who died Impenitently in her Communion, who are raised to Judgement, and first behold her punishment with Terror, and then partake with her in it: of which see more on the following Chapters.  
10 Standing afar off, for the Fear of her Torment [which they know they have deserved, and must shortly feel;] saying [in the anguish, and horror of their Minds;] Alas, alas, that great City Babylon [or Rome,] that [once] mighty [or powerful] City; for in one hour [or suddenly,] is thy Judgement come [and therefore ours cannot be far off.]  
11 And the 15 Merchants of the Earth [i.e. the worldly Factors for the Roman Church; and those who had compassed Sea and Land to gain advantages by it, and Proselytes to it;] shall weep and mourn over her, for [or because] no man buyeth her 15 Merchandise any more [i. e. they could have no more advantage by her, Matth. 10, 8.23, 15. 2. Pet. 2.3. 2 Cor. 2.17. Matth. 21.13.]  
12 The Merchandise of Gold, and Silver, and precious Stones, and of Pearls, and fine Linen, and Purple, and Silk, and Scarlet [i. e. whatsoever was precious, and for Ornament, the highest Preferments, and most gaudy Pomps and Ornaments of that Worldly Church;] and all Thine Wood [or Sweet Wood, for Images, Incense and Temples,] and all manner Vessels of Ivory, and all manner Vessels of most precious Wood, and of Brass, and Iron, and Marble [i. e. Utensils, and Materials of all sorts, for their Temples]  
15 15 This, and the following Expressions, are taken from Isa. 47.15. and Ezek 27. where the Destruction of Babylon, and of Tyre (Types of the Antichristian City) is represented after the same manner. And by Merchants of the Earth are meant all the busy and deceitful Negotiators and Factors (as the Word is taken, Hosea 12.7.) for the Papacy; who any ways contributed to her Grandeur, Idolatry and Superstition; whatsoever might serve to those ends being to be understood by the Merchandise here mentioned.  
13 And Cinnamon; and Odours, and Ointments, and Frankincense [i. e. all things gratifying the Senses; and to be used in Censings and Unctions;] and Wine [for the Idolatrous Chalice,] and Oil [for Chrism;] and fine Flower [for the Idolatrous Wafer] and Wheat, and Beasts, and Sheep [i. e. necessary Provision, and Tithes and Oblations for her Clergy;] and Horses and Chariots [i. e. what belonged to her outward Pomp and Equipage;] and Slaves [i. e. hired 
(a) See Dr. Ham. on the Place.  Servants and Attendants, and whosoever gives them bodily Service,] and 16 Souls of Men [i. e. those who served them with their Wit and Understanding, their Craft and Cunning; and were Slaves to them in Soul as well as Body.]  
13 This is taken from Ezek. 27.13. where Slaves, or Bondmen are called Souls of Men; and hereby may be meant those who served them with their very Souls, who pawned their Consciences for them, and enslaved their very Souls to them, serving them with the utmost of their Craft, and intellectual Capacities; in contradistinction to them who served them with their Bodily Service only, called Bodies, or Slaves; all sorts of 
(a) See the Commentators on this Verse.  Servants being comprehended under those Two Words.  
Dr. Moor also thinks, that Souls in Purgatory may be here meant; the redeeming of which is a great part of the Traffic of the Romish Church.  
14 And the 17 Fruits that thy Soul lusted after [i. e. the delicious advantages, and great Harvest of Gain thou hast so passionately pursued and longed for;] are departed from thee; and all things which were dainty [to taste,] and goodly [to sight; i. e. which might entice and allure, Gen. 3.6.] are departed from thee, and thou shalt find thom no more at all [i. e. all manner of hopes of thy former advantages, and delights, shall be utterly cast off for ever.]  
17 Or, the Harvest of the Desire of thy Soul.  
15 The Merchants [I say] of these things [Goods or Merchandise,] which were made rich by her [by buying, and selling,] shall stand afar off, for the Fear of her Torment [which they also expect to feel,] weeping, and wailing.  
16 And saying, alas, alas, that great City, that was clothed in fine Linen, and Purple, and Scarlet, and decked with Gold, and precious Stones, and Pearls, [i. e. that Rich, Proud, and Luxurious Church and City, Chap. 17.4. Luke 16.19.] For in one hour, so great Riches is come to nought [i. e. that Rich and Pompous City and Church, is on a sudden utterly destroyed.]  
17 And every 18 Ship-master, and all the Company in Ships, and Sailors, and as many as trade by Sea [i. e. the several Superior and Inferior Orders of Men, who made Proselytes for, and got their Living by the Romish 
(a) A Church is frequently likened to a Ship, by the Ecclesiastical Writers, who give a Rationale of the Names of its several parts.  Church, especially those who brought Riches into her Treasury, from her Foreign Dominions;] stood afar off.  
18 This is taken from Ezek. 27. 25-36. And by Shipmasters may be meant those who Imported her Foreign Revenue, and whatsoever contributed to her Greatness, Idolatry, and Superstition; as by Merchants in the former Verses may be particularly, and precisely understood, those who Exported such like Traffic; or traded within the Territories of Rome, the Church's Patrimony.  
18 And cried when they saw the smoke of her burning, saying, what City is like unto this great [destroyed] City [i. e. there never was any City and Church like it, nor any desolation like hers, Ezek. 27.32.]  
19 And they cast dust on their heads [in token of Sorrow, Ezek 27.30.] and cried, weeping, and wailing, saying, Alas, alas that great City, wherein were made Rich all that had Ships in the Sea [i. e. all that traded and trafficked with her, importing what might serve and advantage her, and gaining Proselytes to her;] by reason of her costliness [i. e. out of her Rich Treasure, and large Revenues,] for in one hour she is made desolate.  
20 [But although they weep and wail, yet] Rejoice over her, [saith the Voice from Heaven, Verse 4] thou Heaven [i. e. thou Heavenly Sanctuary, and Kingdom of Christ] and ye Holy Apopostles and Prophets [or Witnesses, who are the Members of it, Chap. 11.3.] for God hath avenged you of her [and therefore it becometh you to rejoice, to show your approbation of God's Justice▪ on your behalf.]  
21 And a mighty Angel [or a very powerful Minister of God's Vengeance,] took up a Stone, like a great 19 Millstone to show the greatness and it recoverableness of her Downfall, Exod. 15.10. Nehem. 9.11. Jerem. 51.63, 64.] and cast it into the Sea [in which her Merchants and Ship-masters had traded,] saying, thus [or after this manner, in token of its Downfall,] with Vioence [that it may never rise again,] shall that great City Babylon [or Antichristian Rome,] be thrown down, and shall be found no more at all [i. e. she shall be utterly destroyed with everlasting Desolations, Jerem. 51.26.]  
19 There are several Falls of Babylon in this Prophecy; as,  
(1.) When the Ten Kings give their Power no longer to the Beast, but hate the Whore; whereupon the Whore, that is, the Idolatrous City and Church, must needs fall, when the Beast, who carries and supports her, has his Power withdrawn from him; upon which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Decemprincipality, falls as in an Earthquake, Chap. 11. 13.  
(2.) It seems to be plain, that the Antichristian City shall be destroyed, and that by Fire, by the Ten Kings, Chap. 17. 16.  
But (3.) Besides these Punishments to be inflicted on the very City of Rome (which I take to be most particularly meant by Babylon here, and not the whole Jurisdiction) there seems to be in this place (as. Dr. 
(a) Theory 3.10.  Burnet hath observed) ome intimations of a more dreadful Fate that will attend it; namely, to be absorbed, 〈◊〉 swallowed up in a Lake Fire and Brimstone, after th●●●nner of Sodom and Gomorrah, so as totally to disappear; which he takes to he a punishment distinct from its exterior burning, to come to pass at the Conflagration, and to be here meant. See more on Chap. 19  
It is remarkable, that Babylon, the Type, was (according to Prophecy, Isa. 13. 19-22. Jerem. 50.13, 26.) utterly destroyed, so as never to be inhabited, and built again. For after it had been taken by Alexander, it by degrees decayed; first, by reason of the Neighbourhood of Seleucia, built by Seleucus Nicator, on the River Tigris, about 293 years before Christ; then, by Ctesiphon's becoming the Seat of the Parthian Empire, built by them on the other side of the River Tigris, to exhaust Seleucia; and by the building of Bagdad on the same River, by the Saracens, A. D. 766, when it was finished. And although these Cities, especially Bagdad, are called Babylon, in Authors, yet it was certainly a distinct City from them; the Ancient Babylon of the Chaldees being situate on the River Euphrates, about Three Days Journey from Bagdad; and being now only an heap of Ruins; her Kings having first deserted her (as the Kings of the Antichristian Babylon will), and then the People; who transplanted themselves, at different times, to other places; and built a City in Egypt of the same Name, by the permission of the Ptolemees: from which place Bp. 
(a) See Pearson. Oper. Posthum. de Succession. Rom. Episc. Dissert. 1.8,  Pearson supposes that the Apostle Peter dated his second Epistle.  
22 And the 20 Voice of Harpers, and Musicians, and of Pipers, and Trumpeters, shall he heard no more at all in thee [i. e. nothing which tends to Pleasure shall be any more heard in thee;] and no Craftsman, of whatsoever Craft he be, shall be found any more in thee; and the sound of Millstone [to grind Corn,] shall be ●eard no more at all in thee [i. e. it shall never be again City, and Society, which cannot subsist without Necessaries, signified by Trade and Bread.]  
20 Here, and in the following Verses, by several Exaggerations, (according to the custom of the Prophets, from whom they are taken) is set forth the utter desolation of the Antichristian City.  
23 And the light of a Candle shall shine no more at all in thee [i. e. thou shalt be perpetual Darkness and Desolation, without the least comfort, Jer. 25.10.] and the Voice of the Bridegroom, and of the Bride, shall be heard no more at all in thee [i. e, thy Polity and Society shall be no more propagated, but shall utterly cease, together with all the Joy of thy former Solemnities, and Festivities, Jerem. 7, 34.16, 9 and all this shall come upon thee] for [or because] thy Merchant's [who proselyrted Souls to their destruction, and made Gain of Godliness,] were the great 21 men of the Earth [i. e. were Lordly, Worldly, Ambitious, and Sensual; and also because, or] for by thy Sorceries [i. e. Idolatry, and Superstition,] were all Nations deceived.  
21 See on Chap. 6.15. It is an Expression taken from Isa. 23.8. where it relates to the Merchants of Tyre, a Crowning, or Imperial City; and a Type of the Antichristian City; whose Worldly and Ambitious Clergy are here signified.  
24 And in her was [also] found the [guilt of the] blood of Prophets [or Witnesses.] and of Saints [or Holy Persons,] and of all 22 that were slain upon the Earth [i. e. she was found guilty of Persecution and Bloodshed, as well as Idolatry; and all which had been shed during the Times of Christianity, was laid to her charge; because she was the Offspring of Persecuting Parents, had approved her Forefathers wicked Deeds, and had filled up the measure of their iniquities, Jerem. 2.34. Matth; 23.29- 39]  
22 This is to be understood, in the sense our Saviour uses the like Expression concerning Jerusalem, upon whom he charges all the Blood that had been spilt from Abel, Matth. 23. 29-39.  
See also Zech. 5. 5-11. where the Land of Shinar, or Babylon, is represented as having the House, and Basis, or Foundation of all Wickedness in it: as if she had been guilty of all manner of sins; and all sinners were to be punished in the Lake of her Burn. See Note 19    

CHAP. XIX.  

The Text.  
1 AND after ¹ these things [i.e. the things seen in the precedent Chapter,] I heard a great Voice of much people in Heaven [i. e. of the innumerable Company which stands before the Throne, and before the Lamb, Chap. 7.9.] saying, ² Alleluja, [i. e. Praise ye the Lord,] Salvation [from all evils, especially those suffered under Antichristianity,] and Glory, and Honour, and Power [be ascribed] unto the Lord our God [and to him alone; for he is the sole Author of all good.]   

Annotations on CHAP. XIX.  
¹ From the First to the Tenth Verse, there is a Vision of a Triumphant and Joyful Appearance in Heaven, for the Judgement upon the great Whore, described in the Two preceding Chapters; and for the Marriage of the Lamb, and the near Approach of his Glorious Kingdom.  
² This Word is first used, Psalm 104.35. to express the Psalmist's Joy upon the prospect of the Accomplishment of his Prediction, or Desire, that sinners might be consumed out of the Earth. And it is here also made use of accordingly, upon the Judgement executed upon Antichrist, God's Chief Enemy; and upon a prospect of the Old Earth's being utterly consumed, together with the wicked people of it; and a New Earth's succeeding in its place.  
2 For true, and righteous are his Judgements [and therefore is he to be praised;] for he hath judged [and punished,] the great whore [or the Idolatrous City, and Church,] which did corrupt [and destroy, Jerem. 51.25.] the Earth with her Fornication [or Idolatry,] and hath avenged the Blood of her servants at her hand [i. e. hath rewarded her abundantly according to her demerits, for shedding the blood of his Faithful Witnesses and Servants, chap 18. 20.]  
3 And again [or the second time,] they said Alleluja [to testify their Joy, upon the sight of the smoke, the sign and token of her everlasting burn.] And her smoke risen up [or was then in its ascent, and that] for ever, and ever [i.e. she was punished with an everlasting Destruction.]  
4 And the four and twenty Elders, ³ and the Beasts [i e. the representatives of the Jewish and Christian Church, chap. 4.] fell down and worshipped God that sat on the Throne, saying, Amen, Allelujah [i. e. there was a very great appearance, and manifestation of Christ's glorious Kingdom; and the justice of God's Judgements was acknowledged with Praise and Thanksgiving.]  
³ The Elders of the Church of Israel, are placed first in this Appearance of the Divine Confessus, or Sanhedrim: from whence it may be concluded, that this was a Vision of the New Jerusalem-State, in which the Israelites, as the First Born, are to have the Pre-eminence; who (according to all Prophecy, and Rom. 11.) are to be converted, and restored to their own Land; as hath been before observed.  
And perhaps for this Reason also is the Hebrew word, Allelujah, here retained.  
5 And a voice ⁴ came out of the [midst of the] Throne [from Christ. See chap. 5, 6. 7, 17.] saying [by way of holy Excitement, and Encouragement,] praise our God [my God, as well as yours, John 20.17. Rev. 3.12] all ye his Servants, and ye that fear [and worship] him, both small, and great [i. e. of whatsoever Nation, Quality and Condition ye are, for God is no respecter of Persons, Psalm 115.11, 13. Acts 2, 5.10, 34, 35. Gal. 3.28.]  
⁴ This Voice seems to be an Heavenly Excitement to all the Saints upon Earth, Gentiles, and Jews, small and great of all Nations now converted, to join with the Heavenly Assembly, in rendering Praises to God.  
6 And [immediately upon this efficacious Exhortation from out of the Throne,] I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty Thundrings [i. e. there was a mighty appearance of Christ's Kingdom, and powerful Communications from the Heavenly Throne, to all his Servants upon Earth that feared him; and Heaven, and Earth joined in praises] saying, Alleluja; for the Lord ⁵ God Omnipotent [now] reigneth [and that Gloriously, Isa. 4.23.]  
⁵ These Words are taken from Isaiah 24. 21-23. where it is prophesied, That the Lord God of Hosts, (or the Lord God Omnipotent) should Reign in Mount Zion, and in Jerusalem, and before his Ancients (or Elders of the Christian Church), and that Gloriously; after he had punished, and shut up in Prison the Kings of the Earth. Which is a clear Proof, that the Reign of God, here mentioned, has a Respect to the Reign, and Kingdom of Christ, after the punishment of the wicked Kings, and Nations of the Earth, Chap. 20.  
7 Let us be glad, and rejoice [exceedingly,] and give honour [or praise, Luke 17.18.] to him [alone:] For the Marriage ⁶ of the Lamb [Christ with his Church; 2. Cor. 11.2. Eph. 5.32.] is [now actually] come, [in, and by the coming of his Kingdom, Psalm 45. Matt. 22, 11.25, 1-13. Luke 12.36.] and his Wife hath made herself ready [i. e. the new Jerusalem state, is now coming down from God out of Heaven, Rev. 21.2.]  
⁶ Christ is represented frequently 
(a) Isa. Chap. 54. and 62. Hos. 2. Psalm 45. the Book of Canticles, and Bp. Patrick's Preface to it.  in Scripture as a Bridgegroom, and the Church as his Spouse, and Wife; to whom he is actually married when his Kingdom appears in its Glory; as is plainly asserted, Chap. 21.2. The Time from his Death and Resurrection, until then, being rather the Time of betrothing, or Espousals, than of Marriage. Consider Canticles 3.11. and the Mystical Sense of the Captive Spouse, Deut. 21. 10-14 which may perhaps have some reference to this matter.  
8 And to her was granted ⁷ [by Christ, in virtue of his Death, Eph. 5.25, 26.] that she should be arrayed in fine Linen, clean and white [or bright, and Royal ⁸ Garments, see on chap. 3.4.] For the fine Linen, is [i. e. signifies,] the ⁹ Righteousness of [the] Saints, [who now come down from Heaven with Christ in his Kingdom, chap. 21.2.]  
⁷ Her Nuptial Garments, and Ornaments are here said to be Granted, or Given unto her; to show, that all the Righteousness we have, is of Free Gift and Grace; even the preparing, or making ourselves ready, by putting on Christ's Righteousness by Faith; which as subjected in our Faculties, may be called Our Righteousness; whereby we become perfect through the Comeliness which God puts upon us, Jerem. 23.6. Ezek. 16.14. Zech. 3.4. Rom. 3. and 10.3, 4. Phil. 2.12, 13.  
⁸ See Grotius on the place. Christ was now about to present his Church without spot or wrinkle, Ephes. 5. and therefore is she clothed in fine white Linen; of which sort also Royal Robes were wont to be; whereby is signified, that the Saints were now to Reign with Christ.  
⁹ By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant in Scripture the 
(a) Grot. in Matth. 22.11. Luke 1.6. and Hammond. on Rom. 8.4. Rom. 2.26.  Precepts of the Law, and Holy Actions conformable to those Precepts; in which sense it is here taken: which are said to be given unto the Saints, to show, that the Justification, and also the inherent Holiness of Saints, is wholly from Christ our Righteousness, and is given and communicated unto them out of his Fullness, 1 Cor. 1, 30.15, 10. Gal. 2.20. John 1.16.  
Doctor Hammond's Interpretation of these Words, (The Ordinances of the Sanctuary,) cannot possibly be true; because the Holy Spirit expressly says, that the fine Linen (which the Priest used when he went into the Sanctuary, which is here alluded to) is; that is, signifies (which is the constant meaning of that word in this Prophecy) Righteousness; and therefore the fine Linen itself cannot be here meant; but the Righteousnesses of Saints, signified by those Ordinances of the Sanctuary.  
9 And he [i. e. an Angel, chap. 22. 8.] saith unto me, write [this Truth, and seal it not, for it will immediately be brought into effect, see on chap. 5, 1.10, 4.] blessed are they which are 10 called unto the Marriage Supper of the Lamb [which is the Kingdom of Heaven, Matth. 22.2.] and he [i.e. the Angel,] saith unto me, 
(a) Or, these true words are of, or from God.  these 11 are the true say of God [i. e. certain infallible, and most important Truths; as incredible, and as inconsiderable as they may seem to men]  
10 The Righteous Saints, (who are called the Wife of the Lamb, that is the Church of Saints, collectively taken, in the Two foregoing Verses) come down with Christ out of Heaven, as is evident from comparing those Verses with Chapt. 21.2. and therefore by the called in this Verse seems to be meant the Saints who shall then be alive upon Earth, who are said to have but a part in the first Resurrection, Chap. 20.6. and are represented here only as Guests bidden, but not as the Companions, and Followers of the Bridegroom. See on Chap. 20.6.  
11 These being not ordinary Scripture-truths', but of an high and Prophetic Nature; therefore a particular Asseveration of the Truth of them is here used; that they might gain belief the more easily, and to ascertain the Revelation of them; as the Angel particularly asserts the Truth of Daniel's Visions, Dan. 8, 26.10, 21.11, 2. And this Phrase is afterwards twice used upon the same account in this very Prophecy, Chap. 21, 5.22, 6.  
10 And I [being transported ¹² with the Vision I had seen of the glorious state of Christ's Kingdom;] fell [through incogitancy, and surprise,] at his [i. e. the Angel] Feet to Worship 13 him; And he [i. e. the Angel,] said [immediately, with ¹⁴ great Zeal, and in great haste, to prevent me as soon as he could;] I am thy fellow 15 Servant [and therefore am not to be Worshipped; Worship being to be given to Superiors, and not Equals; not to Angels, who are but Fellow Servants, and Fellow Creatures with Men; and Ministering Spirits to the great God;] and [I am the Fellow Servant] of thy Brethren [the Prophets and Witnesses, chap. 12, 17. 22, 9] that have [received] the Testimony of Jesus [in his Gospel, chap. 1. 2.] Worship [therefore] * God [and him alone; and not his Servants, and Instruments, whatsoever their Excellencies, and Perfections may be; for they are but your Fellow Creatures: And even as to their Ministrations, and Offices, they are not Superior to you,] for the 16 Testimony of Jesus [which your Brethren the Witnesses have from the Scriptures concerning things future, chap. 1. 1, 2, 3.] is [of the same esteem, and value, with immediate Prophecy itself; because that] the [very] 16 Spirit, [and Life] of Prophecy [consists in the Communication of it from Christ; and it matters not as to the value of the Prophecy, or of the Persons who receive it, whether it come from the Testimony of Christ in Scripture, or from immediate Revelation: And therefore seeing that thou and thy Brethren here received the Testimony of Christ; you are equal unto us; although you have it not immediately from Christ, but by our Ministration; or from his Apostles and Disciples, chap. 1. 14. 22, 6.]  
12 This Action seems to be chief 
(a) Of this Nature are many Actions of the Patriarches thought to be by Justin Martyr, who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryphon. pag. 364, 371.  Symbolical; and is transferred, as in a Figure, to the Apostle; to teach, and represent unto us, under the Person of the Apostle himself, that the best men are very apt to he surprised, and drawn by the Example of others, and by false pretences, into Creature-Worship; and that such Worship is unlawful, let the pretences be never so plausible; and that the only way to avoid all manner of Idolatry, is to keep to the Precept here given, of Worshipping God alone. See on Chap. 22.8, 9  
13 As being an Angel employed in a great Ministry, and upon the most pleasing, and most grateful Message; of showing him the New Jerusalem-State, consisting of Gentiles and Jews, his Countrymen, Brethren and Kinsmen (for whom the Apostle Paul could have wished himself accursed from Christ, Rom. 9.3.) united together, and reigning with Christ in his Kingdom.  
14 All this seems to be included in the broken, and abrupt form of speech here made use of by the Angel.  
15 Here is declared, that Angels and Men are Fellow-Creatures, and shall be Fellow-Servants in the New Jerusalem-State, the World to come; which shall not be subject to Angels; and in which there shall be an Equality betwixt them, and Saints, the Members of it; and that they shall join together in the Worship of Christ. Luke 20.36. Heb. 1, 6.2, 5.  
* That is, Jesus the Word of God, who is God, and One with the Father; and is accordingly worshipped in this Prophecy, Chap. 5. and. 22.3. and in other places.  
16 16 Here the Angel delivers a most excellent Axiom, wherein we are taught,  
(1.) That the principal thing to be attended to in Prophecy is, Whether it be the Testimony of Christ, or no; That is, whether it be delivered in Scripture: which principal Character, is here called, The Spirit of Prophecy; that is, the Life and Soul of it; which animates it, and gives it its true Value and Esteem; in the Sense that Spirit is often opposed to Letter, and Flesh in Scripture, 2 Cor. 3.6.  
(2) That the Sense of Prophetical Scriptures, given from a compare of Scripture with Scripture, is (when it evidently appears to be so) of equal Credibility with the Prophecy itself; because it is the Spirit, of the Letter of it.  
(3.) That Interpreters of prophetical Scriptures, when their Interpretations are confirmed, are worthy of a Prophet's Reward; because they have the Spirit of prophecy, Matth. 10.41.  
11 And I saw Heaven 18 opened [for a glorious appearance of Christ,] and behold a white Horse [the Emblem of Christ's Royalty and Glory, from his Resurrection, to his second coming in his Kingdom, chap. 6. 2.] and he that sat upon him [i. e. Christ,] was called faithful 18 and true [to his Promises, and his Friends,] and in Righteousness [i. e. Truth, and Peace] he doth Judge 19 [his People, Psal. 96.10, 13. Is. 11. 1-9.32, 16.] and make 19 War [with his Enemies, Is. 11.4.]  
17 To show that the Heavens shall open, when the King of Glory appears, Psalm 24. 7-10. Matth. 24.30.  
And this Appearance (which is the second Vision in this Chapter) is that of Christ's coming in his Kingdom to Judgement; and is the same with that, Chap. 14.14. as will plainly appear to any who considers the Circumstances, and Description of both.  
18 He is said to be Faithful and True; because of his appearing in his Kingdom, according to his promise; which Atheists, Antiscripturists, and those of the Antichristian Party, had called in question; still ask, with those Scoffers (2 Pet. 3.) where is the promise of his coming?  
19 19 Hence it appears that the great Battle of Armageddon, is by way of Judgement; wherein the Enemies of Christ, and of his Kingdom, are represented as 
(a) Ezek. 32.27. and Chap. 38. Rev. 20.  Warriors in Arms; who when conquered, were wont, as Captives of War, to be judged by, and receive Sentence from the Conqueror, as appears from Jerem. 52.9.  
12 His Eyes were as a flame of 20 Fire [penetrating and judging of all things, after a quick and terrible manner, chap. 1.14. 2, 18.] and on his head were many 21 Crowns [to denote the amplitude of his Dominions, his many Conquests, and the several Exercises of his Regal Office, especially now in his glorious Monarchy, and Kingdom, Psal. 72 8-20. Rev. 14.14.] and he had a Name 22 written that no man knew but he himself [i. e. his Essence, and Nature as God Incarnate; and his Will, Counsels, Judgements, and Rewards, c uld not be fully known, nor comprehended by any Creature; and not at all after a saving manner, but by them to whom he should reveal them, Judg. 13.18. Job 11.7, 8. Psalm 36.6. Matth. 11.27. Rom. 11.33, 34. 1 Cor. 2. 6.-16. 1 John 3.2.]  
20 Christ is to be revealed in flaming 
(a) Thes. 1, 8.2, 8.  fire, when he comes to Judgement in his Kingdom; and therefore his Eyes are represented as a flame of fire, to signify his Discerning Judgement, and Allseeing Wisdom; which he will then most peculiarly manifest.  
21 Christ had a Kingdom from his very Resurrection; and has had all along many Conquests over his Enemies in the Administration of it; and is therefore very fitly represented with many Crowns; as David, a Type of Christ, put on his Head the Crowns of the several Kings conquered by him, 2 Sam. 12.30. 1 Chron. 20.2. See also 1 Maccab. 11.13. He has also many Crowns, because of his Kingdom, as the Eternal Word, and as Mediator; which he hath administered under the Father ever since his Resurrection, represented by the first Seal; and as he now enters upon the Administration of his Glorious Kingdom; as he is also King of Kings, and Lord of Lords, he hath all the Crowns of the Kingdoms of the Earth belonging unto him; and now, as it were, put upon his Head.  
22 His Name, Emmanuel, God made Flesh, or God in our Nature, seems to be here more particularly understood; as being peculiar to him, as distinct from the Father, and the Spirit, Judg. 13.18. Isa. 9.6. Prov. 30.4.  
13 And he was clothed with a vesture dipped in [the] Blood [of his Enemies, Psal. 68.23. Is. 63. 1-6.] and his Name is called [or, he is,] the Word 23 of God, [John 1.1]  
23 That is, the Eternal Word of God; by whom God spoke, when he made the World; and spoke also to our Forefathers under the Old Testament, and unto us in the Gospel. And he may also be called, The Word, because in him the whole Word of God, Prophecies and Promises, are Yea and Amen; that is, constant, and not changeable, punctually fulfiled, unalterably confirmed, and ratified, 2 Cor. 1.19, 20. See Grot. on Joh. 1.1. Bishop Pearson on the second Article of the Creed; and Dr. Bull's's Defensio Fidei Nicaenae.  
14 And the Armies which were in Heaven [i. e. Christ's mighty Angels, and the Saints which shall accompany them, when he comes to Judgement in his Kingdom, Dan. 4 35. Zech. 14.5. Matth. 22.7. 1 Thes. 4.14. 1 Cor. 15. Phil. 3.29. 2 Thes. 1.7. Judas 14.15. See the Notes on Rev. 14: 14, 15. and chap. 20. and on verse 11. of this Chapter] followed him upon white 24 Horse's [as Companions, and Partakers with Christ in his Glory, and his Kingdom;] clothed in fine 25 Linen, white and clean [i. e. they were Justified and Sanctified by the Righteousness; and Holiness of Christ imputed unto them. See on verse 8.]  
24 This Battle is a Judgement, as appears from Verse 15. So that these Armies of Heaven must be the Angels and the Saints who shall come with Christ in Judgement to his Kingdom, with glorified Bodies; as the Scriptures quoted in the Paraphrase, do plainly declare: and they are represented as on White Horses, to show the Glory they shall appear in, and their joint Rule and Reign with Christ; it being the custom for King's Favourites, Nobles and Rulers, to be clad in White Garments, and ride on White Beasts; as hath been already observed on Rev. 3, 4, 18.6, 2.  
25 These Heavenly Armies appear in the same Habit, with the Spouse, at the Eighth Verse; whence it follows, that they are Saints, who differ not from the Spouse, which is the Church, but as the Members do from the Body, the whole from the parts united.  
But Christ only, and not the Saints, appears in a Vesture dipped in Blood; to show, that this Victory over Antichrist, and the wicked world, was wholly owing to his Blood; according to Isaiah 63. 1-7. and that the Saints Robes were washed, and made white in his Blood alone.  
15 And out of his Mouth goeth a sharp Sword [of Sentence, and Condemnation, proceeding out of it, verse 21] that with it he should smite [all] the [Wicked] Nations of the Earth, and [after he hath smitten them,] he shall rule them with a rod of Iron [during the continuance of his Glorious Kingdom, Psalm 2. Rev. 2.27. See Rev. 20.] and he treadeth [and that alone, Isa. 63. 1-6.] the Winepress 26 of the feirceness, and wrath of Almighty God [i. e. the wicked of the Earth were punished by him with exquisite Torments]  
26 From hence it appears, that this Judgement and Victory, is contemporary with Chapter 14. 19, 20. See also on Chapter 20.  
16 And he hath on his [Kingly, and Glorious ²⁷] Vesture, [Is. 63.1.] and on his Thigh [upon which the Sword of his Fury was also girt, Psalm 45.3. Is. 27, 1.66, 16. Ezek. 38.18, 21] a Name Written [legibly, and now seen, and acknowled by all;] King of Kings, and Lord of Lords [i. e. the only Supreme, Universal Monarch, Dan. 2.44, 45, 47. 1 Tim. 6.15. Rev. 17.14.]  
27 Here Christ is represented as taking possession of his glorious Kingdom, clad in Imperial, Glorious Apparel; and girt with a Kingly Sword, according to the Description of his going forth to his Kingdom in his Might, Glory, and Majesty, Psalm 45.  
It is an ingenious conjecture of those who think, that as his former Name (Verse 12, 13.) denotes his Divinity; so does this denote his Kingdom, as the Son of Man: Whereupon he wears a Title on his Vesture, as Kings are wont to do their Regal Cognisances; by which they are distinguished, and made known: and also on his Thigh; to signify, that he came from the Loins, or Thighs of Abraham, and David (whose Son he was, according to the Flesh, Matth. 1.1. Rom. 1.3.) to whose Seed, which is Christ, an universal Kingdom was promised. Whereupon also they were wont to put their Hands under the Thighs of them to whom they swore Fidelity and Subjection; to show, that Christ, the Blessed Seed, and Universal Monarch, was to come from the Thigh, or Loins of Abraham, Gen. 24, 2.46, 26.47, 29. 1 Chron. 29.24. Ezek. 17.18.  
17 And I saw an Angel standing in the Sun [to show the Glory of Christ the King of Kings and the Sun of Righteousness now comforting his Servants, and treading down his Enemies, Malach. 4.2, 3 Rev. 1.16.8, 12 10, 1.12, 1.] and he cried with a oud voice, saying, to all the Fowls 28 that fly in the midst of Heaven, come and gather yourselves together unto the Supper of the great God [i e. come, and partake of, and c lebrate this his great Victory, Is 34.6. Jerem. 12.9. Ezek. 39.17, 19 Zeph. 1.7.]  
28 In this Verse gins the Third Vision of this Chapter; wherein is described the Event and Success of the Battle of Armageddon, by a Feast for Fowls upon the Carcases of the slain; to which they are, as it were, invited, by a Poetical Allocution, made use of 1 Sam. 17.46. Jerem. 12.9. and Ezek. 39. 17-20. the place here alluded to; from whence it is evident, that the Battle and Success mentioned in this place, has a reference to Gog, the Subject of those Visions of the Prophet Ezekiel. Now, although by Fowl are meant in the Prophet, the Damned Spirits, who seize on lost Mankind, as Ravenous Birds on their Prey; yet because they are discomfited in this Battle, and are represented as bound in it, they cannot be understood in this place; which has a reference rather to the Saints (those Armies of Heaven on white Horses) who come with Christ in the Air at this Day of Judgement, typified by a Battle of Decision; and are, as it were, invited to a Feast upon a sacrifice of the slain (as it is called Ezek 39. 17-21.) according to the Notions and Customs of the Jews, who were wont to 
(a) Dr. Cudworth's true Notion of the Lord's Supper.  Feast upon Sacrifices; and that after a Victory, and sometimes upon the Spoils taken in War; as Abraham was feasted by Melchizedeck; and his Soldiers upon the Spoils taken from the wicked Kings, a Type of the Kings here vanquished, Gen. 14. And accordingly the Saints are here invited to an Eucharistical Feast, for the slaughter of Christ's Enemies; who are frequently in Scripture said to 
(b) See Rev. 18.20. Psalm 58.10. Psalm 106. and 149.  rejoice; not in the misery, but in the righteous Judgements of Christ upon the wicked; in regard of which Righteousness they are comforted (as the Prophet Ezekiel speaks, Chap. 14.22, 23.) concerning the Evil which God brings upon the wicked, for their wicked ways and do.  
18 That ye may Eat the Flesh of [the] Kings [of the Earth,] and the Flesh of Captains, and the Flesh of Mighty Men [or Soldiers, Jerem. 46 5.] and the Flesh of Horses, and of them that sit on them, and the flesh of all Men, booth free and bond, both small and great, [i. e. that ye might rejoice for the Judgements of God upon all his Enemies whatsoever, Psalm 110. and 149. Rev. 18.20. Ezek. 39. 18-21.]  
19 And I saw the Beast [i. e. the Papacy and its Hierarchy;] and the Kings of the Earth, and their Armies [i. e. all the wicked Potentates of the Earth, and their followers, and adherents;] gathered together to make War [i. e. united in a Diabolical Conspiracy, chap. 16.13, 14, 16.] against him that sat on the [white] Horse [i. e. Christ, verse 11.] against his Army [the Saints, verse 14]  
20 And the Beast was taken [captive, Rev. 13.10] and with him the false Prophet [i. e. the other Beast,] that wrought Miracles before him, with which he deceived them that had received the mark of the Beast, and them that Worshipped his Image [i. e. the adherents of Antichrist, chap. 13.] these 29 both were cast 30 alive into a lake of Fire, burning with Brimstone [i. e. were punished after a most exemplary manner, and with the utmost severity.]  
29 The Beast, and the False Prophet, (as being the Chief in the Conspiracy against Christ's Kingdom) are first taken, and are condemned to the Lake, even before the Devil, and the wicked Nations; who found them there, when they were cast into it, Rev. 20. 10-15.  
30 This Phrase shows, (1.) That their Punishment will be very severe, and very exemplary, proceeding from the utmost Wrath, and Indignation of God, expressed by Fire and Brimstone.  
(2.) That it was their Final and Eternal Condemnation; as being the very same punishment, to which all the wicked are at last consigned at the final consummation of all things, Chap. 20. 10-15. So that hereby is signified, the Eminency and Transcendency of their punishment, and the utter and total Abolition of that Antichristian State; which, as being the base, and Hypocritical Counterfeit of Christianity; is most peculiarly abhorred by God; and is accordingly consumed and abolished, so as never to appear again, immediately at the very First Approach, or Dawning of Christ's Kingdom; as the shadows fly away when the Day breaks; and the Chaff is suddenly driven away with the wind, Psalms 1.4. Hos. 6, 4.13, 3. Canticl. 2.17.2 Thes. 2.8.  
21 And the 31 Remnant [i. e. the Kings of the Earth, and their Armies, verse 18, 19] were slain 32 with the Sword of him that sat upon the [white] Horse [verse 11.] which Sword proceeded out of his Mouth [i. e. they were Condemned by the Light, Evidence and Convictions of Christ's Gospel, according to which God will then judge the Secrets of Men by Jesus Christ, Rom. 2.16.] and all the Fowls were filled with their Flesh [i. e. all the Saints were fully satisfied with the Justice of their Condemnation, and the high Praises of God were in their Mouths for it, Psalm 149 5.6]  
31 The Beast, and False Prophet, the Chief Enemies of Christ's Kingdom, are first sentenced, and are cast into the Lake, at the first Appearance of Christ, to which punishment also all their Adherents are expressly adjudged, Rev. 14. 9-11. although not at the same time (as seemeth to appear from their bewailing the Ruin of Babylon afterwards, Chap. 18.) or not to the same degrees of it: Whereupon it follows; that if under the Beast, and the False Prophet, their Armies and Adherents are to be comprehended, who must needs be vanquished with their Cheiftains; then by the Kings, and their Armies, must be meant all the other wicked of the Earth, besides the Antichristian Counterfeit; who are vanquished and condemned by Christ, and his Armies. And although the Devil and his Angels, and Armies, are not here mentioned, yet it is evident from Chap. 20.2. that the Dragon was laid hold on, or taken Captive; which Phrase respects the Issue of a Battle, and must consequently relate to this at Armageddon. But because those Enemies are Invisible Instruments, and acted in, and by the others; therefore are they not particularly named here, but only their Instruments and Agents, who openly appeared, and resisted Christ's Kingdom.  
32 These are not cast alive into the Lake, because they are to appear again after the Thousand Years Kingdom of Christ; but are said only to be slain by the Brightness, Efficacy and Power of Christ's Kingdom: whereby is meant a Spiritual Slaughter, accompanied with Bodily Torments, proceeding from Anguish of Mind; in the sense of the Psalmist, Psal. 59.11, 13.104, 35. concerning which see more on the following Chapter.  
Here it may be noted, That there are Three Enemies of Christ to be vanquished by his coming; which may also be the Three Parts of the great City:  
(1.) The Dragon, or Satan and his Angels; by whose Diabolical Spirit all the Enemies of Christ's Kingdom were influenced; who are bound and sealed up during the Thousand Years Kingdom of Christ; and are afterwards cast into the Lake, Chap. 20.2, 3, 10.  
(2.) The Kings of the Earth, and their Armies; i. e. those who had a bare Enmity and Hostility against Christ's Kingdom, and not under the pretence of advancing it; who are slain at this Battle, and then make Second Assault upon Christ's Kingdom; in which they are overcome, and at last utterly abolished, and cast into the Lake, Chap. 20.9, 10.  
(3.) Antichristianism; consisting of Beastianism, and False Prophetism: which State is utterly abolished by the first Appearance of Christ; and all its Votaries, and impenitent Adherents, lie under the severe Judgements of God, during the whole time of Christ's Glorious Kingdom; being never able to make any the least opposition against it.    

CHAP. XX.  

The Text.  
1 AND I saw an Angel come down from heaven [i. e. a very particular and peculiar Ministry of Angels, deputed by God for this purpose,] having the Key of the bottomless pit [i. e. a Power to open and shut the Pit of Hell, Luke 8.31. Rev. 1, 18.9, 1.] and a great chain in his hand [i. e. Powerful means to restrain the Evil Spirits, 2 Pet. 2.4. Judas 6]  
2 And he laid ¹ hold on [i. e. seized upon, and secured, Matth. 14.3.] the Dragon, that Old Serpent, which is the ² Devil, and Satan [Gen. 3. Rev. 12.9.] and bond him [i. e. restrained him from ³ deceiving the Nations] a thousand years [i. e. during the Reign of Christ. See on Verse 4.]   

Annotations on CHAP. XX.  
¹ An Account having been given in the former Chapter, how Two parts of the great City, or Two of the Three Enemies of Christ had been disposed of; the Holy Spirit does in this Chapter, from Verse 1 to 4. particularly describe the Event of that Battle, with reference to Satan, or the Devil and his Angels, the Third Enemy, or Third part of the Great City, or Idolatrous and Wicked Polity of the Kingdom of Darkness.  
² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) Grot. in Marc. 3.26.  Vniversitas Satanica, the Devil and all his Evil Angels; called The Dragon, as he presided over, and influenced the Pagan Empire and Emperors, and lived in the Imperial Supremacy of the Antichristian King, Chap. 13.4: and That Old Serpent, in respect of his Deceiving our First Parents in Paradise, in that Shape; and his working in and by Antichrist, with all lying Wonders, and deceivableness of unrighteousness, 2 Thes. 2.9, 10. Rev. 12.3, 14: and the Devil, and Satan, as he is the Accuser and Adversary of Mankind, Rev. 12.9. Under whom are comprehended the several Sorts and Orders of Wicked Spirits, (mentioned Eph. 2, 2.6, 12.) acting as one Power, under one Prince and Chief of them; who are here restrained from all manner of Power whatsoever, either from themselves, or as influencing others, during the glorious Kingdom of Christ.  
³ As he had done our first Parents in the first Paradise; so that there is no fear of being driven out of this New Paradise, or of being deceived by Diabolical Temptations in it: it being very 
(b) Burnet's Theor. 4.2.  probable that the New Earth will be Paradisiacal.  
3 And he ⁴ cast him into the bottomless pit [which is also a place of Torment, Matth. 8.28, 29. Luke 8.31.] and ⁴ shut him up, and set a ⁴ Seal upon him [i. e. closely confined him, after the most secure manner,] that he should deceive the Nations [Verse 8.] no more [as he had hitherto done, by the Lie of Idolatry, and other deceitful Wickednesses and Temptations;] till the thousand Years [of Christ's Reign,] should be fulfiled, [or ended:] and after that, he must [according to the secret Counsel, and Will of God,] be loosed [from this Restraint,] for a ⁵ little season.  
4 4 4 By these several Expressions is intimated, that the Devil should be confined after the closest manner, and restrained from all sorts of Mischief: but because he was to be let lose after the thousand years; therefore he is said to be only shut up in the bottomless pit; and is not cast into the Lake until afterwards, when he is made utterly uncapable of any manner of power, or Action against God and his Kingdom, for the least season, and that to all Eternity.  
And here end the first Triumphs, and Conquests of Christ in his Kingdom; which gins with the reducing of his Enemies, viz. Antichrist, the Wicked Nations, and the Devil, so as to make them his Footstool; whom his Father had been subduing for him, from his Ascension; as is evident from Psalm 110.1. 1 Cor. 15.25.  
⁵ The duration of this Season is not where determined in Scripture, and therefore cannot be positively assigned: only if the Tradition of the seven Thousand Years duration of the World, prove true; it must comprehend that space of Time which will be found wanting to complete the 7000 Years, after the Expiration of the 1000 Years of Christ's Kingdom.  
4 And I saw ⁶ Thrones [i. e. solemn and glorious preparations for Rule and Judgement, Dan. 7.9] and ⁷ they [i. e. the Saints of the most High, who come with Christ, Chap. 19.14. Dan. 7.13, 18, 21, 22, 26, 27. Zech. 14.5. 1 Thes. 4.14.] sat ⁸ upon them [i. e. were invested in a Regal and a Judicial Office,] and ⁹ Judgement [i. e. Power of Governing, Sentencing, and Punishing,] was given unto them [who sat on the Throne, by God, and Christ, Dan. 7.22, 27.] and I saw the [separate] 10 souls of them [or of the Persons,] that we e beheaded for the Witness of Jesus, and for the Word of God [i. e. the Souls of the Martyrs under the Pagan Emperor of Rome, Rev 6.9, 10 11.] and 11 [I saw also the ¹² Souls of them] which had not worshipped the Beast, neither his Image, neither had received his Mark upon their foreheads, or in their hands [i. e. the Faithful Witnesses killed by Antichrist, Chap. 6, 11. 11, 7. 13, 15, 16.] and they [i. e. all these Saints and Martyrs,] 13 lived [again, in Spiritual and Heavenly Bodies, 1 Cor. 15 42-50.] and 14 reigned with 15 Christ a 16 thousand Years.]  
⁶ This Representation is taken from Dan. 7.9. in allusion to the 
(a) Mede's Works, p. 762. Grot. in Matth. 19.28.  Thrones, or Seats of the Jewish Consistory; or rather (in the Opinion of 
(a) Mede's Works, p. 762. Grot. in Matth. 19.28.  Grotius) to the ancient Custom of the Jews, amongst whom the Princes of the Tribes were wont to sit with the King, ih public Assemblies. And accordingly, This Court of Christ's Kingdom, and Grand Assizes of the Day of Judgement, is represented as having many Thrones; as,  
(1.) The Throne of God the Father, Dan. 7.9.  
(2.) The Throne of Christ, in which he was enstated, (Dan. 7.13, 14) upon the Judgement passed upon Ant●ehrist; to show, that Christ's Glorious Kingdom gins not until after that Judgement and Destruction; as in this Prophecy the Thousand Years do not enter until after the Battle of Decision; which is also called a Judgement. Chap. 19  
(3.) Many Thrones of Saints, Dan. 7.10, 18, 22, 26. where the Saints are called The Judgement; and are said to he set in Judgement; and many Thrones to be set down, pitched, or erected, as the Word ought to be translated at the 9th Verse; which Thrones do not belong to the Angels; who are not represented as sitting, but standing, as Ministering and Assisting Spirits, 1 Kings 22.19. Is. 6.1. Dan. 7.10.  
⁷ By a diligent compare of Dan. 7.13, 18, etc. with Rev. 19.14, 17. and this Verse; it will plainly appear, that the Saints, those Armies of Heaven, who come with Christ in the Clouds to Judgement, are the They here referred to; the very They (Dan. 7.13. where the like Phrase is used) who come with the Son of Man upon the Clouds of Heaven; to whom Thrones, a Kingdom, and a Judicatory are ascribed in 
(a) Matth. 19.28. Luke 22.30. 1 Cor. 6. 14.  Scripture, over the Wicked Angels, and the World; and who have here Thrones given them, as a Reward for their Attendance upon Christ in the foregoing Battle; to whom alone yet the Victory is ascribed, Chap. 19.21.  
⁸ To sit upon a Throne, denotes in Scripture, a continuance in an undisturbed possession of Sovereignty and Dominion, with a Right of Judicature; as Expositors of the Creed have shown, on the Article concerning Christ's sitting on the Right Hand of the Father.  
⁹ This Word signifies Rule and Government, in Scripture; as well as a Judicial Power, Gen. 15, 14.19, 9.1 Sam. 4.18. Psalm 72.1, 2.  
10 From this place it may be observed,  
(1.) That these were the Souls of the very Martyrs whom he had seen before under the Altar, Chap. 6. 9-11. the same Expressions being used in both places.  
(2.) That they were particularly the Martyrs under the pagan Roman Emperors; because they are said to have been beheaded; which was a 
(b) Grot. in locum.  Roman Punishment.  
(3.) That the Soul is Immortal, and sleeps not in its separate State; because they cry with a loud Voice, have Robes given unto them, and are admonished to rest for a little season, 6. 9-11.  
11 These are distinguished from the former, by the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or And: and are evidently (as appears from comparing this place with Rev. 6.11.) the Witnesses martyred under the Reign of the Beast, or Antichrist; who were to fill up, or complete the Number of Martyrs; and then to Live and Reign together with the Martyrs under the Pagan Emperors.  
12 Pareus supposes an Ellipsis in this place; which may be thus supplied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. although separate Souls are often spoken of in Scripture in the Masculine Gender, Luke 16. 19-31.  
13 They lived; that is, in their Persons, in Bodies, suited to the State of the Blessed Milennium; for this cannot refer to the Souls here-mentioned, which lived before; as hath been already observed. See also the Notes on the following Verse.  
14 This (as well as almost all the other Expressions in the New Testament, concerning the Great Day of Judgement) is taken chief from Daniel; who in the second and seventh Chapters of his Prophecy, foretells, that during the Times of the Fourth Kingdom (evidently proved by several 
(a) Mede 's Works, pag. 711. Dr. Moor'● S●●ps. Proph 2.13. Dr, Gressener s Demonstr. B. 2. 6-8. and the Append.  Authors to be the Roman) the God of Heaven should set up a Kingdom, which from small beginnings, or an Infant-State (likened by Daniel to a 
(a) Mr. Mede 713, 743, etc.  Stone) should by a Divine and Supernatural Power, increase so far, that at last, in the Days of the Ten Kings (who are the Ten Toes of the Feet of the Great Image, Dan. 2.43, 44.) it should become a Mountain, filling the whole Earth; that is, a Universal, and an Everlasting Kingdom, after it had put an end to all other Kingdoms, particularly that of Antichrist; upon whose destruction this Glorious Kingdom, or Glorious State of Christ's Kingdom, is to begin. And that there shall be a glorious state of Christ's Church, such as hath not hitherto been, is a Truth so apparent in Scripture, that those 
(b) Pocock on Micah, pag. 24, 29, 32, 42.  who are most wary of interpreting the Scriptures to this Sense, lest thereby any advantage might be given to the Jews, cannot but confess, that many Passages of the Prophets which relate to this State, are not as yet clearly, nor fully completed; but that they are still in fulfilling, and more may be expected in the latter times; which Dr. Pocock extends to the second Coming of Christ. And although we ought to be cautious, how we administer occasion of hardening the Jews in their Infidelity, by forcing Texts of Scripture to this Sense, which may be meant concerning the first Coming of Christ; yet the want of due distinguishing betwixt his first Coming in a way of Humiliation, and Sufferings; and his second Coming in Glory, and that to erect a Kingdom upon Earth, and under the Heaven (as is expressly affirmed Dan. 7.27. Rev. 5.10.) in a State of perfect Righteousness, Peace and Prosperity; has been no mean cause of Offence to the Jews; and is the occasion of many Errors amongst Christians. But that there shall be such a Kingdom of Christ, (which may be called his Mediatory Kingdom) distinct from the Kingdom of Eternity, of which the Man Christ Jesus is the Eternal King, as he is united to the Eternal Word; and from his Spiritual and Evangelical Kingdom; will appear evident from these following Considerations:  
(1.) Because the many 
(a) Psalm 2.8. Isa. 2. 2-4. Micah 4.1. Mr. Mede Disc. 25. 29. 36.  Prophecies, foretelling a Glorious, Constant, and uninterrupted Visibility, and Universality of Christ's Church, not yet accomplished, do require such a Future State. For the Church hath been seldom gloriously visible, never constantly, and uninterruptedly so: neither hath it been at any time in possession of much above the sixth part of the known World; so far hath it fallen short of the Universality prophesied of in Scripture.  
(2.) Many 
(b) Isa, 11. 6-9.65.17-25. Ezek. 48.35. Micah 4.3. Justin. Mart. Dial, cum Tryphon. Dr. Burnet's Theor, 4.5, 7. Jurieu's accomplishm. of prophec. Tom. 2. Chap. 18, 24. Grot. de Verit. Relig. Christ. 5.18. Quaedam vero etiam definite & sine conditione promissa, si impleta nondum sunt, adhuc possunt expectari. Constat enim, etiam apud Judaeos Tempus, sive Regnum Messiae▪ durare ad finem seculorum.  Prophecies relating to the Temporal and Spiritual Happiness of Christ's Church, are not yet at all fulfilled, or only in part; and therefore there must be some Future State, in which they are to be accomplished. Such as those which foretell its perfect peace, prosperity, holiness, and the divine presence resting and remaining in it; which can by no Art be so interpreted, as to make out that they are already fulfilled.  
(3.) Many of the 
(c) Jurieu T. 3. Ch. 19  Types of the Old Testament, prefigure and signify such a State of Christ's Church and Kingdom: such as Paradise, the New World after the Flood, the coming of the Israelites into Canaan, out of Egypt, the Type of the Antichristian Apostasy; their Return from their Captivity in Babylon, into a peaceable possession of their Land; the Kingdom of 
(a) 2 Sam. 7. 8-29. and 23. 3-8. See the Notes on Chap. 14.1.  David, in which he was established upon his Conquest over the Heathens, and not until after many Troubles and Distresses; wherein it was an Eminent Type of Christ's Kingdom, as it proceeded from weak, small and troublesome beginnings, to strength, and a lasting Peace, after great Victories over the Sons of Belial, and the Heathen Nations: This Kingdom is also Typified by 
(b) Psalm 72.  Solomon's Kingdom, and his Marriage, in the Book of Canticles; and most eminently by the 
(c) See on Chap. 1.4. and what follows in the next Note.  Sabbatism, or Rest of God, in the seventh day, after six, for finishing his Works; wherein the seventh Thousand Year designed for Christ's Kingdom, is evidently prefigured: for Christ's Kingdom being the main design of God, to be accomplished, in order to his Eternal Kingdom, and the chief means conducing to it; was the primary thing in his intention from the beginning, and was not only foretold by all the Prophets, but was prefigured by the 
(d) Ezek. Chap. 40, etc. Heb. 8, 5.9, 9, 10.10. 1.  Types, which shall be perfectly, and fully completed in that State.  
(4.) 
(e) Dan. Chapters 2, and 7. 2 Thes. 2.8. Burnet 's Theory B. 4. 8.  Antichrist is not yet destroyed; neither are the 
(f) Isa. 11. and 14.1, 2.25, 8.56, 8. Chap. 60.65, 17-25. Ezek. 28. 24-26.36, 25-38. 37, 15-28, Hos. 3.4, 5. and Dr. Pocock on the place, pag. 162. Zech. 9, 9-17. 10, 5-12. and Chapters 12, 13, 14. Amos 9. 11-15. Mic. 2.12, 13. Rom. 11.2 Cor. 3.16. Grot. in Luc. 21.24. Mr. Mede Ep. 17. and pag. 891, Mons. Jurieu's accomplishm. of prophec. Tom. 2, Chap. 17.  Jews called, nor is the 
(f) Isa. 11. and 14.1, 2.25, 8.56, 8. Chap. 60.65, 17-25. Ezek. 28. 24-26.36, 25-38. 37, 15-28, Hos. 3.4, 5. and Dr. Pocock on the place, pag. 162. Zech. 9, 9-17. 10, 5-12. and Chapters 12, 13, 14. Amos 9. 11-15. Mic. 2.12, 13. Rom. 11.2 Cor. 3.16. Grot. in Luc. 21.24. Mr. Mede Ep. 17. and pag. 891, Mons. Jurieu's accomplishm. of prophec. Tom. 2, Chap. 17.  fullness of the Gentiles as yet come in; nor are 
(a) Psalm 110.1 Cor. 15. 24-29. Heb. 2. 5-9.  all things as yet subdued unto Christ; all which yet, according to plain Scripture, are to come to pass, some of them, before Christ's Kingdom, others before it be delivered up to the Father; whence it is evident, that this Kingdom is not yet come, much less already past, as some imagine.  
(5.) Christ is not yet come in his Glory, and therefore his Kingdom is not yet come: For the 
(b) Compare Isa. 53. and 63. with many other places of Scripture: For there are twenty Texts which speak of his Second Coming to Glory, for one which speaks of his First Coming. See Mons. Jurieu. and Dr. Burnet's Theory.  Scriptures evidently distinguish betwixt Two Comings of Christ; the one in a State of Humiliation already past, the other in a State of Glory; and most commonly 
(c) Matth. 16, 28.25.31. Luke 19, 13, 15.23, 42. 2 Tim. 4.1.  join his Second Coming and his Kingdom together.  
(6.) The Scriptures join the Resurrection, and the Coming and Kingdom of Christ together. Whence it is evident, that this Kingdom is not come; because the general Resurrection is not past. For thus, 1 Cor. 15.23, 24. Christ's coming plainly refers to his coming to the Kingdom, at the General Resurrection; he having all the while from his Ascension, sat at the Right Hand of the Father, in the patiented Expectation of this his Glorious Kingdom, Psalm 110.1. Heb. 10.12. Rev. 1.9.  
(7.) There must be such a State, in which all things, even the inanimate parts of the Creation, are to be restored to their pure, primitive State; that Christ's Redemption might be perfect and complete: For Christ died, and made an Atonement and Reconciliation by his Blood, that he might carry on the great work of Redemption, through the several Ages of the World, to its full perfection. Now, that 
(a) Rom. 8. 19-24. 1 Cor. 23, 21, 22.  Redemption consisting in restoring whatsoever the First Adam lost, there must be a Restitution of the whole Creation to its first State; or else Christ's Redemption will not be perfect. But of this more hereafter.  
(8.) If the General Resurrection, and the Kingdom of Christ are the same; then the Arguments from the Justice, and Wisdom of God, and all the other general Topics which are commonly brought for the proof of the former, will conclude as strongly for the latter: to which may be added, that it is agreeable to the Wisdom, Justice, and Goodness of God, that he should reserve some Age of the World for his own entire Reign in Righteousness, who had permitted the Devil, and Antichrist, to domineer in so many Ages of it; and that his Son should be visibly glorified in the sight of that very Earth, where he had been humbled, even to the Death of the Cross; and the last Act, or Period of the Oeconomy of his Exaltation, should be accompanied with the greatest Glory and Majesty; as the last Act of his Humiliation, was attended with the greatest Misery and Reproach: and that his Saints, who had undergone a long state of Misery and Persecution, should inherit 
(a) Rom. 8. 19-24. 1 Cor. 23, 21, 22.  the Earth in prosperity, according to the promises of God; and the Wicked should suffer in a Visible State of Shame and Ignominy; and that for some long space of time, and not only for a single Day of Judgement; that Men might be deterred from sinning here, by the length of the punishment, and 
(b) Burnet's Theor. 4.5.  by the dishonour of it, which shall be notorious to the whole Creation; whereas the Eternal State of the Damned, is an hidden State; besides which, according to the general current of Scripture, there must be a Visible Appearance of the Wicked, and the Good, at the general Retribution; when God will display to the whole World the Reasons and Grounds of his procedures, and the whole Scene and Contexture of his Providence; that his Wisdom, Justice and Goodness towards his Creatures might be seen, acknowledged, and admired by all of them; to which the continuance of Mankind, under a Visible State for some considerable time, according to their Demerits, in the Reverse of what they enjoyed here: will very much contribute. Psalm 73. Isa. 65.13, 25. Dan. 12.1, 2. Phil. 2. 9-11.  
(9) It is agreeable 
(a) See Dr. Home 's Resurrection revealed, lib, 3. 5.  to the wont procedures of Almighty God, that there should be a state of prosperity to his Church upon Earth. For he hath generally in all Ages punished on Earth, fierce Tyrants, and Persecutors of his Church; and given to it a general Rest, after long, and tedious Troubles, Afflictions and Persecutions; and that most commonly in the Church's Extremity, whiCh is God's Opportunity: and accordingly, we may justly expect such a State, upon the Destruction of Antichrist; and that his Fall is not far off, because the two special Witness-Churches of France and Savoy, have been reduced to the utmost Extremity.  
(10.) The Oeconomy, Dispensation, or Fatherly Administration of this Kingdom, which is God's Household, is placed by the Apostle, Ephes. 1.10. in the Fullness of Times; that is, of All Time; which not being as yet expired, we may thence conclude, that this Kingdom is not yet come. For from the Consideration of Mark 1.15. Gal. 4.4, Ephes. 1.10. and Isaiah 2.2. it seems there were as if a Line of Time in Scripture, commencing from Christ's First Coming, called the Fullness of Time; and ending in his second Coming, called, the Fullness of Times, or of all such Times.  
(11.) The Monarchick 
(a) See Dr. Beverley's Kingdom of Jesus Christ entering its Succession; and Dan. 2, and 7.  Image in Daniel, is not yet broken to pieces, but continues in its Feet, and Ten Toes, under the Papacy, and its Ten Kings; and therefore the Kingdom of Christ is not yet come, which is to destroy it. Which Kingdom also, as it is there described, cannot be Christ's Evangelical Kingdom, because that destroyed not Kingdoms, but converted them; nor his Kingdom of Eternity; because, according to Prophecy, this Kingdom is to be under the Heaven, and to fill the whole Earth, Dan. 2.  
(12.) Very many Texts of Scripture cannot possibly be explained, at least in their Fullest, and most complete Sense and Latitude, without supposing some such State. For even the first, and great Prophecy, Gen. 3.15. concerning the bruising of the Serpents Head. is not yet fully completed, nor will be, until Christ's Second Coming, when Sin and Death shall be utterly abolished, 1 Cor. 15. Japhet's Tents (according to Noah's Prophecy, Gen. 9.27.) have not been yet enlarged through the whole Extent of the Northern parts of the World; neither hath God yet persuaded Japhet and Shem, Gentile and Jew, to live together in the same Tents, or Church. The Promises to 
(b) Dr. Homes Resurrect. revealed, B. 3. 2.  Abraham as they are explained by the Apostles) of such a Numerous Race as shall possess almost the whole World, are not fulfilled in their utmost Latitude; as neither 
(a) Dr. Homes Resurrect. revealed, B. 3.2.  some of Jacob's Prophecies, to befall his Posterity in the last Days, Gen. 49. particularly that Remarkable one, Verse 10. for the universal and complete gathering of the people, both Jews and Gentiles, into one Body, is not as yet come to pass. And who can say, that the 
(b) N●mb. 24.17. Deut. 30, 3, 4, 5.32, 36, 43. Psalm 2, 8.22, 27-31. 45.47, 7, 8, 9.49, 14.67.68, 22-35. 72.86, 9.110.149. Very many places in the Prophets already quoted. The places in the New Testament which speak concerning Christ's Kingdom. and the World to come of the Messiah: and Luke 19.11, 12.23, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy Kingdom. Acts 3. 19-26. 1 Cor. 15.24, etc. Eph. 1.21. Heb 3. 5-9. 2 Peter 3.13. Revel. 11.15. See a Treatise written by Alstecius, entitled, The Beloved City, or the Saints Reign. Mr. Archer of the Personal Reign of Christ. Dr. Homes 's Resurrection Revealed. Dr. Burnet 's Theory, B. 4. Dr. Beverley against Mr. Baxter. Monsieur Jurieu, and Mr. Claude Oeures Posth●m. Tom. 3. Le Ci●quieme Empire.  Prophecies contained in the places quoted in the Margin, are as yet completely fulfiled; or that the First 
(c) See Dr. Beverley on the Lord's Prayer. Mede Ep. 52.  Petitions of the Lords Prayer, can be well understood, without the supposal of such a Kingdom?  
(13.) When the Apostles had received power (in which all necessary Gifts, Knowledge, as well as others, is included, Luke 24.49.) by the Holy Ghost's coming upon them; the knowledge of Times and Seasons was bestowed upon them by God; which indeed it was not for them to know before, of themselves, and without the Spirit; which alone knoweth the Secrets of God; for which they were rebuked by our Saviour (Acts 1. 6-8.) and not for supposing such a Kingdom and Restauration. For in the first Sermon which the Apostle Peter made after the descent of the Holy Ghost (Acts 3. 19-26.) he plainly makes mention of the Times, and appointed Seasons of (d) Restitution, or Restauration, and Refreshment to Israel; determining also the precise Time, when this should come to pass; viz. at the second Coming of Christ from Heaven, foretold by all the Prophets; when the sins of the converted Israelites were to be blotted out, and they should have great comfort and refreshment from the presence of God by Christ's return; referring to the Prophecy of Moses (Deut. 18.15, 18, 19) where it is foretold, that at the raising up, or coming of Christ, the Israelites shall hear, or obey him, in all things whatsoever he shall say unto them; which perfect Obedience hath not been as yet paid unto Christ's Doctrine by them; and therefore the Words must refer to some Second Coming; when, according to the Tenor of that, and other places of Scripture, the faithful Jews shall be restored, comforted and rewarded; and the Disobedient shall be destroyed from among the people.  
(last,) The Apostle, 1 Cor. 15. 24.-29. plainly asserts, that Christ shall have such a Distinct and Peculiar Kingdom to himself, as that he may be said in the Exercise of it, not to be subject to God the Father; and God the Father, during that Kingdom, not to be all in all. Which cannot be understood concerning him whilst he was upon Earth; because he was then in a State of Humiliation, and Sufferings, being made lower than the Angels, and having taken upon himself the Form of a Servant, Phil. 2.7, 8. Heb. 2.9: nor concerning him as he is now in Heaven; because he is represented in Scripture in his present State, as sitting on the Right Hand of God; whereby is denoted his enjoying and possessing, as the Son 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 3.2. the same word used Acts 1.6. by the Apostles, when they proposed this question to our Saviour.  of Man, a Glory and Authority next to that of God the Father; and the Exercise of his Regal Office, as a Branch of his Mediatorship, as in subjection, and subordination unto him; and as in expectation of having his Enemies subdued by the Father, Psalm 110.1. Heb. 10.12, 13. Nor can this be understood concerning the Kingdom of Eternity; because than God will be All in All; And although Christ must Reign in his Humane Nature to all Eternity, yet that is not as Mediator, but as God-Man 
(a) John 13, 32.17, 5, 24.  glorified with the Glory which he had with the Father before the World was; in which State his Humane Nature is not to have a proper and peculiar Glory of itself; but one in and with God, from him, and him alone: And therefore this must be understood concerning some State of his Kingdom (called 1 Cor. 15.24. The Kingdom) in which Christ, as Son of Man, and Mediators, shall appear to Reign so gloriously, with such Evidences, and Manifestations of Glory, in and from himself, as that he may be said, not to be subject to the Father, but to have a distinct Kingdom of his own, although communicated from God the Father; in which he Reigns freely and absolutely as King, and net as a Viceroy limited by a Commission; and which was not to be One with his Father's Kingdom, until all things become One in him; when Christ's Mediatory Kingdom is to cease; A Mediator, not being a Mediator of One. Now if there be such a Kingdom, and that Kingdom be not his Mediatory, nor Eternal Kingdom; what Kingdom can it be, but that Glorious Kingdom we have been treating of; which is to begin (as the Apostle there intimates, and shall be shown hereafter) at the Resurrection, and is to end when all things are subdued unto the Son; when he shall deliver up his Kingdom in which the Saints had been sanctified by him, and prepared for Union with God; according to the Tenor of that admirable Prayer of our Saviour (John 17.) the Pattern of his Intercession. Q. E. D,  
15 It is not where expressly said in Scripture, that Christ shall come down upon the Earth at the Day of Judgement; but only that he shall appear in the Clouds 
(a) So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered; compare Rev. 5.10. and Matth. 25.21. See Mr. Mather de Signo Filii Hominis; and Dr. Homes Resurrect. revealed, 2.2.  over the Earth, in the lowest part of the Heavens, into which be descends from the highest Heavens, Judging the World, and Reigning there with his Saints. 1 Thes. 4.16, 17.  
16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Thousand Years; which are to be understood of a definite space of time; as appears from the Epocha, and Period assigned to this Line of Time; which is dated from the binding of the Devil, and ends in the losing of him.  
And the Thousand Years are to be understood Literally, and not Prophetically, reckoning each Day for a Year; because all Prophetical Time will be at an end before the Blessed Millennium gins; according to Christ's Oath (Rev. 10.6.) that Time should be no longer, after the expiring of the 1260 Years, the Times foretold by the Prophets. Now if Prophetical Time be at an end before the Thousand Years enter; then they must be Literally, and not Prophetically understood; in which sense if they were to be taken, the Glory of the Divine State, in which God is all in all, would be deferred to so vast a length of Time, as could not rationally be supposed. But that this State is to last such a precise Number of Years, seems to be plainly asserted by the Apostle Peter (2. Ep. 3.8.) who discoursing concerning the Day of Judgement, delivers this remarkable Axiom, (of which he charges those he wrote to, to take special notice, as of a thing very observable) viz. That one Day is with the Lord as a Thousand Years, and a Thousand Years as one Day. In which place the Apostle answers an Objection which he foresaw would be made by some Scoffers in the last Days, against the coming of Christ to dissolve this present World, and make a New One; and tells the that this should certainly come to pass at the Day of Judgement.  
But lest his meaning should be mistaken, he says, that by the Day of Judgement, he does not mean a single ordinary Day, but a Day in the mysterious Account, and Reckoning of Almighty God, who made all things in Number, as well as in Weight and Measure; and had ordained accordingly, that a Day in his Account should be reckoned as a Thousand Years, and a Thousand Years as One Day; and therefore that the Day of Judgement being One of the Lord's Days (called frequently the Day of the Lord in Scripture) must consist of a Thousand Literal Years; and a Thousand Years (when spoken of with relation to some mystical Day, or Time of the Lord) must be accounted as One mystical Day; comprehending a Thousand Years of common Account. And also he further intimates, that the Days of the Lord (in which he perfected the Work of the Creation, and rested from it) being Seven, there must consequently pass before the Day of Judgement, six Thousand Years, or six mystical Days; and that the Day of Judgement must accordingly last a Thousand Years, which should be a Day of Sabbatism, or a Thousand Years of Rest or Peace, and of Sanctification or Righteousness; in correspondence to Gods resting on the Seventh Day, and blessing, and sanctifying it.  
And this Interpretation of the place is not only agreeable to the Traditions 
(a) Mede 's Works, pag. 609. Grot. in loc. Ainsw. on Gen. 1.31. Burnet's Theory. B. 3, 5.4, 3, 6.  of the Jews, to whom the Apostle wrote; and to the Sentiments of the Primitive Christians; but also may be stongly enforced from the Circumstances of the Text itself. For if this were not the sense of the Words, and it contained only this plain Natural Truth, that Time is nothing to Eternity, why should so solemn an Admonition be prefixed to it? Which is also a sense nothing proper to the scope of the Apostle; who was to answer the Objection of the Scoffers; and to comfort the Christians under the delay and long suffering of God; and to excite them to look for it, and hasten unto it; to which end it was no ways proper to tell them, that each Natural day of the Year, was with the Lord as a Thousand Years; which would but have increased their impatient expectation; and would withal not have answered the Objection of the Scoffers; because there might be, for all the Apostle had asserted, many Thousand Years before the Promise of his coming should be fulfilled. Whereas the other Interpretation, affords Hope to the Christians, that things should not always continue as they were, but that this wicked World should be at last destroyed, and a New One succeed it; wherein they should be found of Christ at his coming, in peace, that is, in a state of rest and peace, to their good and prosperity; according to what the Apostle Paul had written unto them in his Epistle to the 
(b) Especially in the 3d and 4th Chapters.  Hebrews; where, besides the Rest from the Works of the Creation; and that promised to the Israelites in the Land of Canaan; he makes mention of another Rest, which he calls a certain limited Day, wherein another kind of Rest is to be expected; plainly intimating the Day of Rest in the Times of the Messiah, or a Sabbatism (as the word ought to be translated, verse 9) that is, a seventh Thousand Years of Peace and Righteousness, after six Thousand of Labour, Misery and Sin; for, (according to the Key of Mystical Knowledge given by the Apostles Peter and John) after a 
(a) Bp. Fell is Sermon on 2 Pet. 3.3.  Millenary Week, the Everlasting Sabbath shall commence.  
And further, this Number is to be taken literally, because by it is signified a State of Perfection; a Year being the perfect Revolution of the Sun; and a Thousand, being a perfect Number; and the perfection both of Time and Numbers concurring in a Thousand Years. For a Thousand Years is a Cube 
(b) For it arises out of the multiplication of Three Ten; Two Ten multiplied, making 100 Years; and 100 Years multiplied by the Third Ten, amounting to 1000 Years; which is a Cube of Time. See Meursii Denar. Pythagor. and Dr. Moor's Cabbala; Oper. Philosoph. Tom. 2. pag. 500, 501, 530, 532, 557, 558, 559, 561.  of Time, whose Root is Ten; whereby is signified a steady, uninterrupted, and permanent State, of which a Cube is the Symbol; and withal a perfect one, to which no other State is to succeed, but is to be swallowed up in the perfection of Eternity; as the Number Ten is a perfect Number, beyond which there is no simple Number, and comprehends all simple Numbers in it.  
Whence it is, that Man, being a sinful and imperfect Creature, could never arrive to the Term of a Thousand Years (as Jachiades, a Jew, has observed on Dan. 7.25.) the period of a perfect State upon Earth; which the First Adam could not reach (for if he had, he had been probably translated into an Immortal State) nor any of the Sons of Adam during the Old World; but is proper only to the Sons of the Resurrection in the New World of the Second Adam, or the Messiah.  
5 But the 17 rest [or remnant] of the dead [i. e. those who we●e slain by the Sword of Christ's Mouth, Chap. 19.21.] lived 18 not again, 19 until the Thousand Years were finished. This [living again of the Saints and Martyrs] 20 is the first Resurrection, [of Life, John 5.29. 1 Thes. 4.15, 16.]  
17 It is plain from what hath been observed in the foregoing Annotation, that the Day of 
(a) See Mr. Mede, pag. 531-537. 571-573. 577-580, 602-619. Ep. 15.2. and Book 5. And Dr. Beverley of the Universal Christian Doctrine of the Day of Judgement. Matth. 25.31, 34. Luke 19. 12-27.  Judgement mentioned in the Doctrinal parts of Scripture, is the same with the Thousand Years Kingdom of Christ; Day 
(b) John 16.26. Heb. 3.8, 9 See Mr. Mede in the places quoted, and pag. 86. and Mr. Mather de Signo Filii Hominis.  often signifying in Scripture a long space of Time, and not only a single Day. And therefore, seeing that the Wicked are to be judged as well as the Good, they must be here meant by the rest of the Dead; who are evidently the same with the Wicked People slain with the Sword of Christ's Mouth, Chap. 19.21. the same Expressions being used in both places.  
18 The Wicked indeed live again, when they are raised to Judgement; but because they rise only to Shame, and Everlasting Contempt, (as the Prophet Daniel speaks, Chap. 12.2.) and lie as dead, or slain under the condemning power of Christ's Gospel, the Sword proceeding out of his Mouth; and shall never live a Life of Happiness; therefore are they represented here as dead 
(c) See Matth. 8.22. Luke 15.32. 1 Tim. 5.6. 2 Peter 3.7. Judas 12.  Men, which lived not again; and accordingly, they are seldom mentioned in the general Discourses in the 
(d) Neither in the 15th of the Corinthians, nor 1 Thessal. 4.  New Testament about the Resurrection.  
19 They are represented during the Thousand Years, as in a dead, spiritless, and unactive State, lying under the Judiciary Sentence of Condemnation; and the perdition which the day of Judgement shall bring upon ungodly men, 2 Pet. 3.7. upon the expiring of which, they become active, gather to Battle, and compass the Camp of the Saints, Verse 8, 9  
20 This refers to the Resurrection, and living again of the Saints and Martyrs, mentioned in the Fourth Verse; who are the Children of the Resurrection, Luke 20.36. and the dead in Christ that shall rise first; whose Resurrection hereupon is called The First Resurrection; i. e. the Resurrection of those who shall rise first at the beginning of Christ's Kingdom, and who are to have a Second Resurrection (as it may be called in the sense that 
(a) Grot. in Apocal. 20.5.  word may be taken, Lament. 3.63. Heb. 11.35.) when they, together with the living Saints, shall be caught up, to be ever with the Lord in his Eternal Kingdom; to which their first Resurrection to Glory is a preparative: there being Four several Resurrections (as they may be called) in Scripture.  
(1.) To a Life of Grace, and of the Divine Spirit here.  
(2.) Of separate Spirits with Christ.  
(3.) The Resurrection to a state of Glory in Christ's Thousand Years Kingdom.  
(4.) The State they are caught up, to when they are united to God in an endless Life to all Eternity.  
For as the Change the Living Saints are to undergo, may be called a 
* Tertall: de Resurrect. cap. 41. qui ab adventu Domini deprehendentur in carne, merebuntur compendio mortis per dem●tationem expunctae concurrere cum resurgentibus.  Death, so may their being caught up be called a Resurrection.  
But because the Wicked 
(a) Dan. 12.2. Matt. 25.31. John 5.29. Acts 24.15. 2 Cor. 5.10.  shall rise at the same time with the Just, and they both shall appear together at Christ's Tribunal; therefore is their State here accounted for together with that of the Just; and the Resurrection not mentioned until that be declared; although it is not properly a Resurrection (which word when it is used simply, and absolutely, as it is here, signifies usually the 
(b) Luke 14, 14.20, 35, 36. 1 Cor. 15.  Resurrection of Life) but a Death.  
6 Blessed [in a most especial manner, because he waiteth, and cometh to the end of Times; and the beginning of Christ's Kingdom, Dan. 12.12.] and holy [for they also are of the Number of the Saints, who are not perfect without them, and shall at last be caught up with them, 1 Thes. 4.15, 17. Heb. 11.40. 1 Cor. 15.51, 52. Isa. 4.2, 3.] is 21 he [i. e. they which are alive, and remain unto the Coming of the Lord, 1 Thes 4.15, 17. Isa. 4.2, 3.] that hath [although but a] part [or share,] in the first Resurrection [and not an entire possession of the whole Happiness, and Glories, of that blessed State of Life and Reign with Christ, until they are caught up unto him, 1 Thes. 4.17.] on such the 22 second Death [in the Lake of ●ire and Brimstone, Verse 14, 15. Chap. 21.8.] hath no power [at all, for they being the Living, shall always live, and having part in the first Resurrection to Life; shall be found in the Book of Life, Dan. 12.1. Ezek. 47.9. and the 15th Verse of this Chapter;] but they shall be Priests of God [i. e. Holy, and dedicated to his Service alone,] and of Christ [enjoying the full benefit of his Redemption, in White, Priestly Robes of Righteousness, washed in his Blood, Chap. 1, 16.5, 10.19, 8, 9] and shall reign 23 with him a Thousand 24 Ye●rs [i. e. shall enjoy a pure, peaceable, and glorious Church-State, and be a Political Body upon Earth, governing the whole World for a Thousand Years, according to the Laws of Christ's Gospel, by virtue of his Power, and in relation unto, and dependence on him, Dan. 2. and 7th. See Notes on Verse 4.]  
21 If the Sons, and Children of the First Resurrection be the Saints, and Martyrs, who rise first, and come with Christ in his Kingdom; then the He, or Body of Men, (as the Article so often signifies) here mentioned, must be the 
(a) 1 Thes. 4.15, 17, 1 Cor. 15.51  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The We living, or the Generation of Saints and Believers (such as the Apostle was) who shall be alive upon Earth at Christ's Coming, and shall never have Died, or fallen asleep in the Lord; but shall have been kept 
(b) Isa. 4.3. 1 Pet. 3.7.  alive, and preserved, as a Remnant (therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Judgement, and Burning, the Battle, and Fire of the last Day; because there are no other Saints mentioned in Scripture, who can be said to be partakers of the Resurrection.  
And they are properly said to have but a part in the first Resurrection; because they shall only be changed at the first Resurrection, when the Dead in Christ rise first; but shall not have such spiritual and incorruptible Bodies, and put on such Immortality, as the Dead Saints raised to Life, have at the very first moment of their Resurrection, until they are caught up in the Clouds, to meet the Lord in the Air, so as to be ever with him, 1 Thes. 4.17. 1 Cor. 15.52. Who are also here very remarkably placed in their due order, according to Doctrinal Scripture; viz. after the Resurrection of the dead Saints to life, and the Resurrection of the dead Wicked, to condemnation; who rise together; Whereas the living Saints are not caught up (which may be called a Resurrection) until afterwards, 1 Thes. 4.15, 16, 17.  
Which will appear more plain from a close, and due consideration of what Doctrinal Scripture hath delivered concerning the Resurrection; in which it is asserted,  
(1.) That Christ is the 
(a) 1 Cor. 15.20, 23.  First Fruits of them that sleep; from whence it follows, that the Saints raised, may be very well meant by the Harvest (Rev. 14.15.) before which the First Fruits were wont to be offered under the Law.  
(2.) The Apostle asserts, 1 Cor. 15.22, 23. 1 Thes. ●●, 16. that there shall be an Order observed in the Vivification, or Resurrection of the Just to Immortality, and Incorruptibility; in which Sense the Apostle must be understood, 1 Thes. 4.16. where he says, that the Dead in Christ shall rise first, that is, to Incorruptibility; for otherwise, if Resurrection be to be taken simply, and absolutely, the Just do not rise before the ; nor are the living Saints changed after them; but all of them rise together in the same moment, 1 Cor: 15.52.  
(3.) The Bodies 
(b) 1 Cor. 15.52. 2 Cor. 5.4. 1 Thes. 3, 13.4, 14-17. 2 Thes. 1.7. Judas 14.  of the Dead Saints are first raised, and that incorruptible, at the Descent of Christ from Heaven with a shout; and being caught up into the Air, are united to their Spirits; and then they come, or are brought along with Christ, at his Revelation, and Appearing in his Kingdom.  
(4.) The Living Saints are 
(c) 1 Cor, 15.52.  changed indeed, at the same moment that the Dead Saints are raised; but they are not caught up to an Incorruptible and Immortal State until afterwards; as the Apostle expressly asserts, 1 Thes. 4.16, 17. where he says, that the dead in Christ shall rise first; and that then, or afterwards (for so the word ought to be translated here, as it is 1 Cor. 15.23. that the Apostle might not seem to contradict what he had said just before concerning the Dead rising first) the surviving Saints should be caught up in the Clouds, to meet the Lord in the Air, to be with him to all Eternity in Heaven. Which is also asserted by the Apostle at the 15th Verse; where he says, that the Saints, who shall be alive at the Day of Judgement, shall not prevent them which are asleep; that is, shall not rise before them, or shall not 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nequaquam assequemur, sive attingemus, Ludou. de Dieu.  attain the same State of Incorruptibility, and Immortality, they shall enjoy at the very moment of the sounding of the last Trump, until afterwards; which distance of Time is not determined by the Apostle; and may be many Years for aught that is asserted in this place by him; because the same word is used 1 Cor. 15.23. concerning the distance betwixt Christ's Resurrection, and that of the Dead Saints; which is now, almost the space of seventeen hundred Years. And although the Apostle, 1 Thes. 4.17. seems to assert, that the Living Saints shall be caught, up together with the Dead Saints; yet those words must not be so understood; as if the Living Saints were caught up, at the same moment that the Dead Saints rise; for then the Apostle would contradict himself; but must be understood according to the acceptation of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), Rom. 3.12. viz. that they shall be caught up in their own Order and Time, as well as the other, and be in the like State with them; or else do rather refer to the last joint Ascent of both together, into the higher Regions of the Air (the appearance of Christ hitherto having been perhaps in some lower parts of it) in order to their being for ever with the Lord.  
This, and such like Parallels betwixt the Doctrinal and Prophetical parts of Scripture, as to this Point of the Resurrection; did incline me to understand it in a literal Sense; which I was for a long while averse to, (as I since find Mr. 
(a) Pag. 770. Epist. 20.  Mede was) until by a more close consideration of what Dr. Beverley hath discoursed on this Point; I was fully convinced.  
22 By Second Death is meant Final, Eternal Punishment; to distinguish it from the First Death of the slain with the Sword of Christ's Mouth; for at the very beginning of Christ's Kingdom, the Wicked are slain by the Conviction, Sentence and Condemnation of Christ's Gospel, and Appearance; which is called, the making of his Foes his Footstool, Psalm 110.1. 1 Cor. 15.25. Rom. 16.20. Heb. 2. 5-9. whereby the first Act of Christ's Regal Power, at his first sending of the Rod of his strength out of Zion, to bring his Enemies under the Footstool of his Throne, seems to be signified; under which they lie in a state of Death, that is, Condemnation, and Inability to act any thing against Christ's Kingdom, until the Thousand Years are accomplished; when they are permitted to break forth into open Enmity and Hostility; and are at last utterly subdued, and cast into the Lake, to suffer Eternal Punishments; and the Son shall put down (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or abolish, and bring to naught, all his Enemies; even Death itself, the last Enemy to be subdued, 1 Cor. 15.24, 26. But those who are partakers in the first Resurrection, being found alive at Christ's first appearing in his Kingdom, are continued in that State; and suffer no Death at all; neither the first, proceeding from the Convictions of Christ's Gospel and Judgements; nor the second, of final Condemnation.  
23 They may be said to Reign with Christ, in the sense that we are said to be crucified with Christ, and to live with him: for the Personal 
(a) See Dr. Homes; and Mr. Mather de Signo Filii Hominis.  Reign of Christ upon Earth, cannot be proved from Scripture; whatsoever Glorious Appearances may be of his Humanity, from his Throne in the Clouds, and the possession of the Kingdom is given to the Saints in Daniel: of which more hereafter, as occasion offers.  
24 Here it may be observed,  
(1.) That the same individual Thousand Years, are meant throughout the whole Chapter; as appears from the Greek Article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉); whereby, reference is made to each foregoing Thousand Years, and it is shown that they are the same. For Satan is bound a Thousand Years, Verse 2. and is restrained, Verse 3. from deceiving the Nations (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) during the same thousand Years: The Dead Saints and Martyrs live and Reign with Christ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the same space of Years, Verse 4. during which also, the Wicked are in a state of Death, Verse 5. The Living Saints are partakers in the first Resurrection, during a Thousand Years, Verse 6. at the End of which very Thousand Years, Satan is loosed, Verse 7. Whence it will follow, that the Thousand Years during which Satan was bound, are the same with those, during which the Living Saints Reigned with Christ; and that they are the same with the Thousand Years assigned to the Dead Saints raised, and the Dead State of the Wicked; because they which agree in one Third, must agree amongst themselves.  
(2.) That there are but three sorts of Mankind to whom the Thousand Years are assigned; viz. The Dead-raised, Saints and Martyrs: The Dead Wicked, raised to a Spiritual and Political Death: and the Living Saints changed: for there are only so many parts, or sorts of Mankind, in the state of the Thousand Years; and it is not assigned to any Living-Wicked, who shall live wickedly, and then die; because whatsoever liveth at all, shall live, Ezek. 47.9.  
7 And when the [foregoing] Thousand Years [during which he had been bound, and restrained from deceiving the Nations, Verse 2, 3] were expired, Satan shall be 25 loosed out of his Prison [i. e. his close Restraints from all power and liberty of Temptation shall be taken off.]  
25 Satan, who was always a Prisoner, and in everlasting Chains under Darkness, unto the Judgement of the Great Day; was more peculiarly restrained, during the Thousand Years, from all power of Temptation; which he had exercised, notwithstanding his Chains of Darkness, from the time of his Fall from his first Estate, until then; when he was closely confined by the Glorious Appearance of Christ, and his Kingdom, in the New Heaven and Earth: but when that Appearance was withdrawn from the New Earth, than Satan was, as it were, loosed, and at liberty to tempt; which he could not do, whilst the Holiness, Righteousness, Truth and Justice of Christ's Kingdom, appeared in their full Power and Glory.  
8 And shall go out [of his Prison, and Restraints to and fro in the Earth, seeking whom he may devour,] to deceive the 26 Nations, which are in the four * quarters [or Corners] of the Earth, Gog ²⁷ and Magog [i. e. the Enemies of God and his Christ, Ezek. 38.2, 3.39, 8. Rev. 19.18, 19, 21.] to gather them together [from all parts,] to 28 Battle [i. e. to oppose, persecute and destroy Christ's Kingdom upon Earth:] the 29 number of whom is as the Sand of the Sea [i. e. exceeding great, Ezek 38.8, 9, 15, 16.]  
26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) Grot. in Matth. 5, 7. Eph. 2.11, 12.  that is, Gentiles, or Aliens, from the New Jerusalem State; banished, as it were, from that happy Society, into the Four Quarters, or Corners of the Earth; and living there as without God, in the New World of the Messiah; believing indeed, but as the Devils do, with trembling, which is a Spiritual Death; who were typified by the Hamonah, and Multitude of Nations, Ezek. 38, 8, 9, 15, 16.39, 11, 16. who are to come up against the New Jerusalem, in the latter Days, after the Resurrection, Conversion, and Return of the Jews, and their Union with the Gentiles into One Church; as appears from Ezek. Chapters 36, 37, 38, 39  
Now whatsoever is meant by these Nations in Ezekiel; it is plain, that in this place they can be no other than some of those to whom the Thousand Years are here assigned, who are the whole of Mankind: and seeing that it cannot be supposed that the Saints of any kind can be possibly engaged in such a design, against Christ's Kingdom, (as being the saved, and healed, the Living, the Sons, and Partakers of the first Resurrection, and secured by Christ, the Second Adam, in a State of Righteousness, who will lose none that are his, as the first Adam did) it will follow, that by these Nations must be understood, the remnant slain, the rest of the Dead, who lived not again, or the Dead-Wicked, raised to a state of Condemnation, and continuing under the Awe and Terror of it, during the Glories of Christ's Kingdom; who are now stirred up by Satan, their Head and Ringleader, to attack the Camp of the Saints upon Earth; whom he thought he might easily overcome, now the more immediate Presence and Assistance of Christ was withdrawn from them. And to this sense agree many Expressions in Ezekiel, who calls them the Multitude, or Nations of the Dead (Chap. 39. 8-17.) and also the general scope of this Chapter, which has a relation, as is granted by all Interpreters, to what will come to pass at the last Judgement, and the Resurrection.  
* In the Four Corners, or Angles of the New Earth, which is represented as a square City, or Camp; without which, as it were, at the Four Angles, and Corners of it, the Wicked are placed, here and Chap. 22.15. in allusion to the Custom amongst the Jews of executing Offenders without the Camp, and City; and of excluding and excommunicating all unclean persons out of it, Numb. 5. 14. Heb. 13.11, 12, 13.  
27 This is a plain proof, that these Nations are typified by the multitude of the Dead, in Ezekiel; who calls them Gog, and the Land of Magog; by which the 
(a) Ezek. 32, 26.38, 15.39, 2. The Mogul-Tartars above the Wall of China, are called so by the Arabian Writers. Dr. Hyde. Epist. de mensuris Sinens. See Mr. Mede, pag. 574. and Ep. 41.  Northern, and Scythian Nations are understood, in Scripture; a Type of the Enemies of God's Church and Kingdom, prophesied of in Old Time by the servants of God, the Prophets of Israel, under the Names of such Nations as were the Chief Enemies of the Jews, in the particular Times of each Prophet, Ezek. 38.17. So that Gog and Magog seems to denote the whole multitude of God's Enemies in each Age; which admirably agrees with what hath been discoursed already; to wit, that these Nations are the Wicked dead of every Age of the World, raised to Condemnation.  
29 This Battle is distinct from that at Armageddon; which was before the Thousand Years. Neither will it appear incredible, that the Fallen Angels, and the Damned, should again attempt such a Design; and that after they had experienced the power of Christ's Wrath for a Thousand Years: If we consider, that the Devils retain the same Enmity against God, notwithstanding their many Ages of Punishment, and their Expectation of an Eternal Doom; and that this Attempt was under the wise Permission, and Order of Almighty God, at a time when his more immediate Glorious Presence was withdrawn from the New Earth of his Saints, and the Laodicean state of Coldness and Indifferency, to the Glories of Christ's Kingdom, began. For the Wicked Nations, as they went down to Hell (according to the Expressions of Ezekiel, Chap. 32.26, 27.) with their Weapons of War; that is, with the same Enmity to Christ in which they lived; and laid their Swords under their Heads, in a readiness to act the same Wickedness over again; so are they raised with the same Passions, only the more enraged for their Punishments; and may very well be supposed out of Envy and Revenge, for their long confinement under a State of Punishment and Infamy, to engage in this Attempt.  
29 Although the Number of the Wicked, who shall be raised to Condemnation, will be very great; yet there will not be any inconvenience to our Assertion from thence, as if the Earth would be encumbered with so vast a Number of wicked persons; because no very great space will be required for their confinement; if that be true, which is asserted by Sir William 
(a) See his Essay in Political Arithmetic concerning the Growth of the City of London.  Petty; That half the Island of Ireland, would afford not only Footing to stand upon, but Graves to lie down in, for the whole Number of Men now living, and also for those that have died since the beginning of the World. To which may be added, that their Bodies shall be spiritual; they being to partake of the spirituality of the Resurrection, although not of the Purity and Blessedness of it.  
9 And they went up [in Battle array, 1 Kings 10.1. from the Quarters and Corners to which they were confined,] on the breadth of the Earth [i. e. to assault the Kingdom of Christ, which had spread itself over the whole Earth, Isa. 8, 8.49, 6. Psalm 72.8.] and compassed [or besieged] the Camp 30 of the Saints [who reign with Christ, Verse 6.] and the 31 beloved City [i. e. they endeavoured to destroy Christ's Kingdom, and the New Jerusalem State on Earth. See on Chap. 21.2, 3.] and 32 [or, but] Fire came down from God out of Heaven, and devoured them [i. e. they were suddenly, and miraculously discomfited by God, and most severe Judgements were inflicted upon them, by God's fiery Wrath and Indignation, Ezek. 38.22, 23.39, 6, 9, 10.]  
30 A Metaphor from the Camp of the Israelites in the Wilderness; a Type of the Church and Kingdom of Christ. See Ainsworth on Numb. 2.27.  
31 Jerusalem is called God's Beloved, Psalm 60, 5.108, 6. which was a Type of the New Jerusalem State, the Holy City, the Bride, and Beloved of her Husband, Chap. 21.  
32 The Israelites are represented by Ezekiel (Chap. 38.11.) as living in unwalled Villages, without Bars and Gates, safely, and at rest; when they shall be invaded by Gog, that is, the Heathen Nations, out of whose Captivity they are to be brought. And in such a Posture may the Saints upon Earth be well presumed to be, after the Thousand Years; when the Laodicean State (as hath been before observed on Chap. 3. 14-21.) gins; in which, through a long continuance of Glory, and Prosperity, the Saints upon Earth began to be less Zealous, and did not so ardently desire to be caught up to Christ, and be for ever with him, as they had before done.  
10 And the Devil that deceived them [or the Deceiver of them, and that from the beginning, John 4.44. 1 John 3.8.] was [without any Trial, as being taken in the very Fact, and having been a notorious Murderer, and Liar from the beginning, and the Father of all Sin, and Enmity to Christ's Kingdom;] cast [immediately,] into the 33 Lake of Fire and Brimstone, where the 34 Beast, and the False Prophet are [who were before cast into it; Chap. 19.20.] and shall be tormented day and night for ever and ever [i. e. he was adjudged upon undeniable Evidence of Fact, to a State of utter inability of acting against God and Christ, and to extreme Torments to all Eternity, without intermission.]  
33 He, and his chief Agents, are condemned to the same punishment; having no remains of any Power left, no more than there is of a thing which is consumed by Fire; for the Devil shall not be only held in Chains, as formerly, but all his Power, and Authority, shall be utterly abolished. Grotius in locum, & in Cap. 19,20.  
34 From hence it appears, that Gog and Magog is not Antichrist, as some have thought; because Antichrist was in the Lake before their Discomfiture and Condemnation.  
11 And I saw a 35 great white 36 Throne [i. e. a Representation of the last, and great Act of Judicature, in which all Enmity was destroyed, and the living, remaining Saints, were caught up to the Lord, to sit with him on his Throne; and all which belonged to Christ's Kingdom, were fully sanctified, and glorified, and prepared for Union with God to all Eternity, 1 Cor. 15. 1 Thes. 4. Rev. 3.21.] and him that sat on it [i. e. Christ, Matth. 25.31. Acts 17.21.] from whose 37 Face [or Presence; upon the Declaration of his Will,] the [38 New] Earth, and the [38 New] Heaven, fled 39 away [or disappeared, at his Rebuke and Command,] and there was found no 40 place for them [i. e. they were utterly abolished, and annihilated; Psalm 37.10. Dan. 2.35. Rev. 12.8.]  
35 It was a great Throne, because all who had overcome, were to sit with Christ in it; and the whole World was to be finally Judged at it: and it was White, to show the Glory, Sanctity, and Purity of Christ's Justice, and of the State in which the Saints were now to be invested; who at this great and last Session, are caught up together into the Air, to be with Christ for ever, after they had Judged the World with him.  
36 From the Appearance of this Throne, and the following Judgement, it may be concluded, that this was the Laodicean State of the Church, according to the importance of the Word, which signifies the Judging of the People. See on Chap. 3.  
37 Face, signifies a steadfast Will and Purpose, shown by Gestures, or other Signs and Circumstances; as the word is taken, Luke 9. 51-53.  
38 38 These must be the New Heaven, and New Earth, whose Description is given in the following Chapter; because they fly away after the Expiration of the Thousand Years, which is the space of Time allotted to the Duration of the Reign and Kingdom of Christ, and of the Holy City, prepared as a Bride, the New Jerusalem; which are to be, not in the Old, but the New Heaven and Earth; as will plainly appear to any one who compares this Chapter with the following, wherein (as is all along observed) are such Descriptions given of the Thousand Years Kingdom of Christ, as can agree to no other but a New Heaven, and New Earth, in which dwelleth Righteousness.  
39 This New Earth flies away, but the Old One is to be dissolved by Fire; of which, flying away, is not a proper Expression.  
40 The Psalmist expresseth the Death of a Man, by his place knowing him no more, Psalm 103.16. But when it is said, That no place is found for a thing, thereby seems to be denoted its utter annihilation, and withal the impossibility of any other thing succeeding in its place, because there is no place remaining, into which it should succeed. Whence it follows, that this is the last Heaven and Earth; and that no New Ones are to succeed it; and that nothing else shall remain after it but the Eternal Kingdom of God, All in All, in the highest Heavens, and the Lake of the Damned.  
12 And I saw the 41 Dead [in Trespasses and Sins, who had lain in an unactive State of Infamy, during the Thousand Years, and were afterwards discomfited by the Fire of God, which came down from Heaven, Verse 5, 9] small 42 and great [i. e. all sorts, and the whole Race of them, Chap. 19.18.] stand before God [to be judged by him,] and the 43 Books [of God's Omniscience, men's Consciences, and the Law,] were opened [i. e. men's Actions, and God's Knowledge of them, were made manifest.] and 44 another Book was opened, which is the Book 44 of Life, [viz. the Lamb's Book of Life, from the foundation of the World, Chap. 3, 5.13, 8.17, 8, 21, 27.] and the [Wicked] Dead [raised to Condemnation, and discomfited by God's severe Judgement and Indignation, and now brought all together to receive their final Sentence,] were judged out of those things which were written in the books, according to their [own wicked] Works [which were not also found written in the Book of Life, Verse 15.]  
41 Hence it appears, that this is the Judgement of the Nations, the Gog-Magog, who were discomfited, Verse 9 because they are called, the Dead, in Ezekiel, and the Slain, and Dead in this Prophecy.  
42 Hence it also appears, that these are the Kings, and their Armies, mentioned Chap. 19.18, 19 who are the slain, and the all men, small and great; viz. the whole Race of wicked Men.  
43 A Metaphor 
(a) Dan. 7.10. Esth. 6.1. Isa. 65.6. Malach. 3.16.  taken from the Rolls and Records of Courts of Judicature; and from the Registers kept by the Eastern Kings, of the Actions of their Reigns; whereby God's exact Justice, and the perfect Knowledge which he hath of all men's Actions, is set forth; and the evident Conviction which will attend the procedures of that Great Day, Matth. 12.36. 1 Cor. 4.5.  
44 44 This is is the Book of Election, and Predestination, belonging to the Living in the New Jerusalem State; which is represented as One single Book; because it depends upon One single Decree of God, and One single Cause of that Decree, viz. the free Grace, and Good Pleasure of God in Christ, Acts 13.48. Rom. 8.28, etc. Eph. 1. Whereas the Books of Reprobation are many; because that depends upon the many Evil Actions of Men; which, Justice particularly weighs and considers; and upon the Multitude and Diversity of Sinners, which are to be convicted and condemned, according to the Sins each of them had particularly committed; So that there is to be, a● it were, a particular Book of Conscience for each of them. And it is Another (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Book, or a Book of another sort or kind; to show, that the Elect shall be justified, and saved by Free Grace, and not for their Works; nor even according to their own Works, but those which Christ had wrought in them.  
13 And [or for] the Sea 45 gave up [or had before given up, to Death, 46 and Hell,] the Dead which were in it [viz. at the beginning of the Day of Judgement, when the Dead Wicked were raised to Condemnation] and Death and Hell [i. e. the common Receptacle of the Wicked, where they were under Confinement and Punishment during the Thousand Years,] delivered up, [now at this last Act of Judicature,] the Dead which were in them [i. e. all the Wicked which had been under their Confinement;] and they [i. e. the Dead Wicked,] were judged every man according to their Works 47 [which were not found written in the Book of Life; and which they had lately done against the Camp and City of God; as well as for all their other wicked Deeds which they had done whilst they were in the Flesh in this present World.]  
45 Grotius and Piscator render the Word, had given up, which must refer to the rising of the Dead Wicked, at the beginning of the Thousand Years; when, because there was to be No Sea in the New Earth, the Sea gave up its Dead.  
46 For the Dead Wicked were condemned at first to the Four Corners of the Earth; which were as a kind of Hades, or Common Receptacle of the Dead, answerable to the Hamonah, or City of Dead Carcases, in Ezekiel, Chap. 38, and 39 See on Verse 8. and Mr. Mede, pag. 57 1. and Bishop Ushers Answer to the Jesuits Challenge, concerning Limbus Patrum.  
47 Their Works, in the former Verse, are represented as written in Books; because being committed long before, they were thereby to be put in remembrance of them; and therefore the Books are opened unto them. But here being no mention of Books opened, it may well be concluded, that these Works were those which they had newly committed against the beloved City, Verse 9 which being fresh in their Memories, there needed not any writing of them in Books, in order to their conviction.  
14 And Death, 48 and Hell [or the Grave, the last Enemies to be destroyed, 1 Cor. 15.26, 55.] were cast into the Lake of fire [i. e. Mortality, and all Places of Punishment, except that designed for the Eternal Torment of the Wicked, were annihilated; there being now no further use of them; and they having delivered up the Dead which were in them:] This [casting into the Lake,] is the 49 second Death [i. e. Death Eternal, Matth. 10.28. See on Verse 6.]  
48 These are the Enemies of Christ, which, according to Doctrinal Scripture, in full concurrence with Prophetical, are to be destroyed by him at last; just before the delivery of his Kingdom up to the Father, 1 Cor. 15.25, 26, 54, 55, 56.  
49 As that Expression, (Verse 5.) this is the first Resurrection, seems to denote, that it was to be at the beginning of Christ's Kingdom; so does this parallel Expression intimate, that this Second Death was to be at the End, and last Appearance of it; These Two being, as it were, solemn Inscriptions on Two Pillars; showing the Two Bounds of Christ's Kingdom; beginning in a First Resurrection of Saints, and a First Death of the Wicked; and ending in a Second Resurrection to Glory of the former, and a Second Death of the latter; as Absolute, Final, and Immutable as the Life of the former.  
15 And 50 whosoever was not found written in the [Lamb's] Book of Life [i. e. whosoever was not a Living Member of Christ's Kingdom, during the Thousand Years of Life and Blessedness;] was cast into the Lake of Fire [i. e. was punished with Eternal Torments.]  
50 The Reprobate are not only judged according to the Rules of Justice, by their own works; but the Book of absolute, sovereign, and free Grace, is looked into, when they are condemned; to show the Agreement there is betwixt God's Decrees, and the proceed of his Rectoral Justice, in condemning Sinners, according to their own demerits; there being none left out of the Book of Life and Grace; who shall not be shown to have justly deserved to be condemned for their own sins.  
And hitherto hath been a Description of the Wicked, their City in the four Corners of the Earth, their Actions, and Final Condemnation: There follows now in the next Chapters a Description of the City of the Saints, and of their Final Reward in the Eternal Kingdom of God, All in All.    

CHAP. XXI.  

The Text.  
1 ¹ AND I saw a New ² Heaven, and a New Earth [i. e. the Seat of the Kingdom of Christ, wherein the Saints Reign with him a Thousand Years, Chap. 20.4, 6. 2 Pet. 3. Isa. 65, 17.66, 22. Matth. 19.28. Acts 3.19.] for the first Heaven, and ² the first Earth [i, e. the Heavens and the Earth which are now, 2 Pet. 3.7.] were ³ passed away [with a great Noise, burnt up, and dissolved by Fire, 2 Pet. 3.10, 11, 12.] and there was no more ⁴ Sea.   

Annotations on CHAP. XXI.  
¹ Here, according to the custom of the Sacred Writers, a particular Account is given of the Generations (as the Scripture speaks, Gen. 2.4.) of the New Heaven, and New Earth, which he had before, (Chap. 20 11.) seen fly away, at the Consummation, and End of all things, when Christ shall deliver up his Kingdom to the Father, 1 Cor. 15.24, 28. it being usual (as appears from Gen. 2.) for the holy Penmen to give a particular Description afterwards, of what they had before either briefly hinted, or only described in general; who are wont also to pursue the matter they have in hand, quite throughout, before they resume its more particular consideration; as appears from the former Chapter; where the duration; of the Kingdom of Christ is continued from its beginning in the Resurrection of the Saints, to its End, in the Destruction of Death, his last Enemy; and to the flying away of the very New Heavens and Earth; when Christ's Mediatory Kingdom being at an end, the Eternal Kingdom of God, All in All, is to succeed.  
² The preceding Vision plainly relating to the Resurrection, and the last Day of Judgement; the New Heavens, and Earth here described, must accordingly be understood, concerning those mentioned by the Apostle Peter, 1 Ep. 3.13. which are to succeed the general Conflagration of the present Heavens and Earth, to be dissolved at the very first Appearance of Christ at his second Coming; who is to be manifested, or revealed in Flames of Fire: It being very 
(a) 
Luke 17. 26-31. But the same day that Lot went out of Sodom, etc. Even thus shall it be in the Day when the Son of Man is revealed, i. e. (to make good the parallel) in the very self same Day in which he is revealed. 2 Thess. 1.7, 8. 2 Pet. 3.10, 12.  
See Dr. Burnet 's Theory, B. 3. and 4. Mather de Signo Filii Homin. 2. 5.   plain from Doctrinal Scripture, that the present World shall be burnt before the end of all things; and probably at Christ's very first coming to his Kingdom; to which Conflagration there will be many preceding Dispositions and Preparations; which are called the Signs of Christ's Coming, in Scripture; and are probably the Vials in this Prophecy before insisted on, Chap. 16.  
This New 
(b) Dr. Burnet 's Theory, B. 4. 3, 8.  Heaven and Earth, which are to arise out of the Remains of the Old ones, as out of a Second Chaos; are no other than the Seat of the Kingdom of the Blessed Millennium, in which the Saints are to Reign with Christ, Chap. 20. because (according to the plain words of the Apostle Peter) it is that New Heaven and Earth in which Righteousness is to dwell; i. e. Righteous Saints are to Reign in Holiness and Righteousness during the Day of Judgement, which is a Day of the Lords, consisting of a Thousand Years; which is as plain a Description of the Blessed Millenium, as can well be given: of which Truth also the following Verses will administer many Proofs.  
³ The very word made use of by the Apostle Peter (2 Ep. 3.10.) concerning the passing away of the Heavens of this World, at the general Conflagration. For it is to be observed, that the Scriptures make mention of Three Worlds:  
(1.) The World before the Flood; reaching from the beginning of the Creation, to its perishing by Water. Which the Apostle 
(a) 2 Ep. 2, 5.3, 5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Peter calls the Heavens and Earth of Old, the World that then was, and the Old, or Original World; concerning which see the 
(b) Burnet's Theory, B. 1. and 2. and the Append, to the 4th Book.  ingenious Theory of the Earth.  
(2.) The present World, reserved for fire, called in 
(c) 2 Pet. 3.7. Rom. 8. 19-24. Gal. 1.4. John 12, 31.14, 30. 1 Cor. 2.6, 8. 2 Cor. 4.4. Mather de Signo Fil. Homin. 1. 2.  Scripture the Heavens and Earth which are now; this present evil World; and this World, by way of Contempt, and to distinguish it from the world to come.  
(3.) The New 
(d) 2 Pet. 3.13. Heb. 2.5. Eph. 1.21. Luke 20. 34-38. and Chap. 17.  Heavens, and New Earth; called in Scripture, the World to come, that World, the World of the Resurrection from the Dead, and the Kingdom of God, and of the Son of Man at his coming: which is to succeed, when 
(a) 1 Cor. 7.31. Psalm 102.26. 2 Pet. 3. Psalm 104.30. Matth. 19.28. Acts 3.21. Rom. 8. 19-24. Mather de Signo, etc. 2.5. Burnet 's Theory.  the Form, Fashion, and Disposition of the parts of this World shall pass away, and be changed, upon its dissolution by fire; and there shall be a Restitution, Regeneration, Delivery, Redemption, and Restauration of all things in the Natural, as well as Moral World, into the Primitive State, from which they had fallen by Sin.  
⁴ This is a very surprising confirmation of Doctor Burnet's Hypothesis, viz. That the World shall be restored to its Primitive Paradisiacal State, in which there was no Sea; and that the Sea shall be devoured by the Conflagration: which latter is also alluded to by the Prophet Amos (Chap. 7.4.) where he supposes, that Fire shall devour the great Deep; of which it had already eaten up, or devoured a part in Vision.  
And the Wicked being separated by God from the Righteous, now strictly united into one Body, and living together in perfect Peace and Unity; it seems to be very congruous there should be No Sea in that State; which as it is the Type of unquiet multitudes; so also is it an hindrance to the mutual communication of Men one with another.  
And here it may be convenient to give a brief Account of the Series, and Order of things, according to Scripture; from the Time of the Approach of Christ's Kingdom, until the End, and Delivery up of it to God.  
(1.) Antichrist will fall, as soon as ever the Months of the Beast are expired; and Mahometanism, which was designed as a Scourge to it, shall consequently afterwards cease to be a Woe to the Christian World. See Chapter 9, 12.11, 2, 3, 14.  
(2.) The Jews also will be restored to their own Country, after the fullfilling of the Times of the Gentiles; i. e. at the End of Antichristian Times, Matth. 21.24.  
(3.) There will be Days of Great Tribulation; and immediately after them, there will be many signs of Christ's coming, and of the End of the World; and very great Preparations for the general Conflagration, Matth. 24.3, 29. Mather de Signo Filii Hominis. Dr. Burnet's Theory, B. 3. Chap. 10, 11, 12.  
(4.) Then will appear some Extraordinary Sign of the Son of Man in Heaven; upon which, all the Tribes of the Earth shall mourn, and the Son of Man shall be seen coming in the Clouds of Heaven, Matth. 24.30.  
(5.) As soon as ever Christ shall appear, the Dead will be raised, and the Earth and Heavens of this present World, will at the same time be dissolved by Fire; in which, the Wicked, Living, and Raised, are punished; 
(a) 2 Thes. 1.8, 9 2 Pet. 3.7.  Vengeance being to be taken on them, and they suffering Perdition in, and by this Conflagration of the Heavens and Earth, which were kept in store, and preserved by God for the perdition of ungodly men; and that not only of the wicked men of that Generation which shall be then alive; but of all who have died in their sins: it being plain, that our Saviour bids all, of every Generation watch, lest that Day surprise them; and that he supposes that Sodom and Gomorrah, which were set forth for an Example of Eternal Fire, should suffer again in the Day of Judgement; and that all which repent not, must perish, 
(a) Luke 13.3, 5. Matth. 11.24. Judas 7.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) after the like manner with the Galileans, and those on whom the Tower of Siloam fell; that is, by sudden, Bodily Judgements; which can happen to all impenitents only at this General Judgement by Fire.  
(6.) The whole Antichristian State, will be utterly annihilated, at the first appearance of Christ: Satan will be bound for a Thousand Years: and the Wicked will not be consumed in the Conflagration, but having Bodies capable of undergoing it, will be brought thereby into a state of Confinement; and that, as it were, in the 
(b) See the Opinions of the Ancients about Limbus Patrum, in Bp. Usher's answer to the Jesuit.  Ends, and Corners of the New Earth, during the whole space of the Blessed Millennium, Rev. 20.  
(7.) The Bodies of the Dead Saints being raised, are caught up into the Air; and the Saints which come with Christ, appear in them, together with him in the Heavens; and probably continue with him there in Glory, during the Thousand Years: the Heavens being purged, and purified, as it were, by Fire; and the 
(c) Luke 10.18. Eph. 6.12.  Evil Spirits falling down like Lightning from the Air, which had been so long possessed by them; whereby these High and Heavenly Places are, as it were, prepared for the Reception of Christ and his Saints. For Righteousness must dwell in the New 
(a) 2 Pet. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.22, 23.  Heavens, as well as the New Earth; and the whole Creation groans, and waits for this Redemption.  
But this shall be further made out, as occasion offers, upon the following parts of this Vision.  
(8.) The Living Saints will be 
(b) Malach. 3. 13. 1 Cor. 3. 10-16.  purged and purified as Gold and Silver, and many of them shall be saved at this Day, with great Difficulty; but all shall be preserved by God (who knoweth how to deliver the Godly, as he did Lot, and the Three Children in the Fiery Furnace, which are Types of this Last and Great Deliverance, 2 Pet. 2.9.) in the general Conflagration; and their Bodies being changed, they shall Reign with Christ on the New Earth, the 
(c) Rom. 8. 19-24. Burnet 's Theory, 4. 7-9.  former being unfit, through the Vanity and Corruption it is subject to, for such a purpose.  
And this is that State of the Earth, which it earnestly expects, and groaneth after; and for which it was designed by God; who seems to declare by the Prophet Isaiah, (Chap. 45.17, 18.) that he created it not in vain; or to be such a Chaos, and subject to so much Vanity, (Rom. 8.20.) as it now is; but to be inhabited by the Mystical Israel of all the Earth, (Isa. 45.17, 21, 22.) who shall be saved in the Lord with an everlasting Salvation.  
(9) All this will come to pass at the very beginning of Christ's Coming (whose Proceed will be very sudden and swift, Malach. 3.5. 1 Cor. 15.52.) in which 
(a) Malach. 4. 14. Psalm 110.1.  the Wicked shall be burnt up, and trod down, and be as Ashes under the Soles of the Feet of the Saints, lying at the Footstool of Christ's Throne; whilst the Living Saints Reign with him on the New Earth, and the Raised Saints in the New Heavens.  
(10.) At the End of the Thousand Years, upon Christ's withdrawing some of his more immediate Presence and Glory; Satan will stir up the Wicked Nations (who had been all that while in a State of Contempt and Punishment, Malach. 4. 14.) to endeavour to destroy Christ's Kingdom on Earth; upon which he will catch up his Saints into the Air, and give them incorruptible Bodies; and the whole Body of Saints, with Christ their Head, shall finally Judge the wicked world; and the New Heavens and Earth shall disappear, and fly away; the Son shall deliver up his Kingdom to the Father; and the Saints shall remain with him to all Eternity; whilst Satan, and all the Wicked, remain in the Lake for ever; which is a place of Punishment; represented as a Lake, made out of the Liquefaction, and Dissolution of the present Earth, burnt with Fire.  
And this is a brief Scriptural Account of this great Transaction; against 
(b) See Dr. Beverley's Universal Christian Doctrine of the Day of Judgement.  which, although many Objections may be raised; yet there are few which may not be as plausibly alleged against the Day of Judgement, as it is usually understood by Divines.  
2 And ⁵ I John [the Apoc●lyptick Apostle, unto whom Christ had sent, and signified, and shown things to come, thereby testifying, that I was a Servant of his, and greatly beloved by him, Rev. 1 1. Dan. 9, 23.10▪ 7, 11, 19] saw [and let it be observed diligently, for these words are true and faithful, Verse 5.] the ⁶ Holy City [or Polity of Saints,] New Jerusalem [above, the Mother of us all, Gal. 4.26. Heb. 11, 10, 16.12, 22, 23.] coming down [with Christ into the Regions of the Air, 1 Thes. 4. 14-18. See on Chap. 19.7, 8, 9, 14.19.20, 4.] from God [the Father,] out of Heaven [before whose Throne it had hitherto been, in various degrees of Exaltation. See on Chap. 12, 1.14, 1.] prepared, [and arrayed in Christ's Righteousness,] as a Bride adorned for her Husband [which is the Lamb Christ; that he might present to himself a Glorious Church, not having Spot or Wrinkle; and at last perfectly unite it to God in his Eternal Kingdom, Eph. 5.26, 27. Rev. 19.7, 8, 9]  
⁵ He does not say simply, as in the former Verse, I saw, but I John saw; by that Emphatical Expression showing the great Importance of the Vision, and likewise more earnestly affirming the Truth of that, which was to be of so great use and consolation to the Saints: hereby imitating the Beloved Prophet Daniel, who frequently makes use of the same Phrase, upon the like Occasions.  
⁶ From a due compare of this place, with the places quoted in the Paraphrase, it appears,  
(1.) That the Holy City is no other than the Bride, or Saints, those Armies which come with Christ in the Air to Judgement in his Kingdom; the very They, who sit in Thrones, and Reign with him a Thousand Years, Chap. 20.4. as hath been before proved, and often observed.  
(2.) That this New Jerusalem is in the New Heavens, or Heavenly Places of the Air, as they are called in Scripture; into which the Saints come, or descend from Heaven with Christ, as hath been before observed, and consequently, that the New 
(a) Dr. Burnet 's Theory, 4.3, 8.  Heavens, and New Earth, are the Seat of the Thousand Years Reign of Christ; and the Saints the Inhabitants of it; because they are here represented as coming into it, as into a place newly prepared for them by God, Verse 1.  
(3.) That this New Jerusalem State coming down from God, is the Kingdom of Christ, in its Highest, and most Exalted State; which had been hitherto represented in this Vision, as before the Throne of God, in divers States and Degrees of Exaltation; according as Christ's Kingdom increased, and his Enemies were subdued by God the Father; at whose Right Hand he was to sit in a patiented Expectation of this Kingdom, until all his Enemies were made his Footstool: which being now performed, he comes down from God out of Heaven, with his Bride, or Church purified, and perfectly sanctified, into his glorious Kingdom, in the New Heavens, and New Earth, the Seat of the Blessed Millennium. For thus (Heb. 12.22. compared with Rev. 14.1.) the Saints first come unto Mount Zion, and then, unto the City of the Living God, the heavenly Jerusalem; or the Archetypal State of Christ's Kingdom in Heaven (to which there is one always correspondent on Earth) the Metropolis of the Christian Worship (which had its Original from thence, Heb. 12.25. and of which it is a Pattern, Heb. 9.1.) the True Temple built without hands, where our hopes is, and of which we are Citizens; and which is the Bride, the Lamb's Wife, and the Mother of all True Christians, Gal. 4.26.  
3 And I heard a great Voice out of Heaven [proclaiming a great Truth, and showing me a New and Extraordinary Thing, which had never been before;] saying, Behold [with thine eyes and hear with thine ears, and set thy heart upon all that I shall show thee, Ezek. 40, 4.44, 5.] the Tabernacle of G d [i. e. the Kingdom of Heaven, of which the Tabernacle was a Type. See the Notes on Chap. 13.6 15, 5.] is [now] with ⁷ men [in the New Heaven, and New Earth, into which it is come down from God out of Heaven, Verse 2.] and he [i. e. God,] will ⁸ dwell [or Tabernacle, a second time, John 1.14] with them [in a State of Glory, Ezek. 37. 26-28.] 9 and they shall be his [sanctified, Ezek. 37.28. 1 Thes, 5.23. Rev, 19.8.] People, and God himself shall be with them [in Christ; by peculiar, extraordinary, perpetual, and Glorious Manifestations of Presence, and Conduct;] and be their God [to sanctify them wholly, and then to unite them unto himself in his Kingdom of Eternity, John 17.19, 21. 1 Cor. 1.8▪ 1 Thes. 5, 23.]  
⁷ It comes down from God, and is with Men; and therefore a State in the highest Heavens cannot be here meant; for it is not said, that it Ascends, or that the Tabernacle of Men is with God; but that the Tabernacle of God is with Men.  
⁸ God in Christ had dwelled with Men before, in a State of Humiliation; and his Glory appeared but to some few chosen ones (for the World knew him not, and his own did not receive him, John 1.10, 11.) and that only at some transient Manifestations of it, such as the Transfiguration on the Mount; but now very great and glorious 
(a) Burnet 's Theory, 4.7.  appearances of Divine Majesty and Presence, are promised; to be continued for evermore in Heaven, after a Thousand Years duration in the New Heaven, and New Earth, which are to fly away into Eternity, Ezek. 37.26.  
⁹ Expressions taken from the Covenant made with Abraham, Gen. 17.7, 8. and the New Covenant mentioned Jerem 31, 31-34. 32, 40- 44. Ezek. 36.26, 27.37, 26, 27, 28 Heb. 8. whereby is shown, that the Promises of that Covenant are not fully accomplished but in the Glorious Kingdom of Christ; the Minister of the Sanctuary, and of the true Tabernacle which the Lord pitched, and not Man; which comes down from Heaven in this Vision. Compare Heb. 8. with the first Verses of this Chapter.  
4 And God shall wipe away all Tears from their Eyes [i. e. shall remove all Causes and Occasions of Sorrow, Is. 25.8.60, 20.] and there shall be no more death [or it shall be destroyed by Christ▪ Is 25.8 1 Cor. 15.26, 54.] neither Sorrow, nor crying, neither shall there be any more pain [i. e. it shall be a state of 
(a) Dr. Burnet 's Theory, 4.7  Indolency, free from pain and want:] for the former things [of the first Heaven, and first Earth, the World of the first Adam, i. e. Sin, Disease's, Want, Satan, and his wicked Agents, Hell, and Death;] are passed away [out of the Limits of the first Heaven, and first Earth.]  
5 And he that * sat on the [white] Throne [i. e. Christ, whom I had seen sitting on his own distinct Throne, at the delivery up of the Kingdom, Chap. 20.11.] said, behold [for it is a thing much to be observed,] I [am now about to] make all things new [i. e. to make a New Heaven, and a New Earth, and to renew, and fully sanctify Humane Nature, John 17.19.] And he said unto me 10 Writ; for these Words are true and faithful [i. e. the New Things declared by me, in these Words, are now ready to be made by me; whereby all my Words, Promises, and Declarations, will receive a full comple●ion; and will appear to be True and Infallible.]  
* There are Three Thrones ascribed to Christ in this Prophecy,  
(1.) The Throne of the Father; in which Christ sits with him, from the Resurrection, until the Appearance of his own Throne in his Kingdom, Chap. 3.21.  
(2.) Christ's own Throne, or the Throne peculiar to his Humane Nature in his Glorious Kingdom; called, his Throne, Chap. 3.21. and the Throne of the Lamb, Chap. 22.3.  
(3.) The White Throne, Chap. 20.11. in which Christ appears at the last Judicial Act of his Kingdom j●●hen he is about to deliver it up to his Father. Which app●●●●●ce having been seen but just before (although it be after this in Time, and in the Order of Completion) is here referred to; to show, that the same person, whom he had by way of Prolepsis, or Anticipation (a Figure frequent in this Prophecy) seen dissolving all things; was now to appear as making all things New; the same Christ being the Omega, and End, who shall dissolve all things; and the Beginning, or Alpha, who is the Efficient Cause of the New Creation, the New Heaven and New Earth; and of 
(a) Psalm 22. 27-31.102, 18.  the Generation of Saints, the people which shall be created to inhabit it.  
10 To write, is to bring into Effect, as hath been often 
(b) See on Chap. 19.9.  observed before; whereby is signified, that all the New things he had promised and declared in his Word, were just ready to be made by him.  
6 And he said unto me, 11 It is done [i. e. what I was about to do is now performed; I have now sanctified and renewed my Servants, and delivered the Creation from its Vanity, Corruption, and Bondage:] I [the Eternal Word in Humane Nature,] am Alpha and Omega, the Beginning and the End [of Prophecy; who made all things in the beginning, and have now created them anew; and am therefore able to say, it is done, Chap. 1, 8.3, 14.] I [who am able,] will [also] give unto him [i. e. unto the Saints of all Ages,] that is a thirst [i. e. that earnestly desire the full glory of m● Kingdom;] of the Fountain of the Water of Life [i e. full and lasting Communications of Grace and Glory, to all the Living in this New Jerusalem, Isa. 4 3. John 4, 10, 14.7, 37.] freely [i. e. out of my mere Grace and Favour, Isa. 55.1, 2.]  
11 Christ here, at the completion of what he was to do for his Servants, uses the same Expression he had before used (Chap. 16.17.) after the Destruction of his Enemies by the Vials: which may thereupon he looked upon as 
(a) See on Chap. 3.12.  Monumental Inscriptions upon Two Pillars, placed, as it were, at Two remarkable Boundaries of Prophecy; of which, the one respects Christ's making his Enemies his Footstool; the other the Blessed State, and Lot of the Saints, at the End of Days mentioned Dan. 12.13.  
7 He that overcometh [i e all of each Church-State who overcome the Temptations of it. See Chapters 2, and 3.) shall inherit [as Sons,] all 12 [the New] things [i. e. Graces and Blessings of my New Kingdom; under which is comprised all that is really desirable; and all the Promises made to the Churches, Chapters 2, and 3.] and I [Christ, God-Man,] 12 will be his God [and Father, as having begotten him to this New Life, Eph. 2.10.] and he shall be my Son [i. e. the Promises of the New Covenant, and the Privileges of Adoption shall be bestowed upon him, in the highest, and fullest Sense of them. S●e on Verse 3.]  
12 12 Here is declared, that the 
(a) Rom. 8.  Restauration of all things, and the Adoption to the Inheritance, and Redemption of Bodies, will be fully completed only in the Kingdom of Christ, who is the Father of the New World, the World to come.  
8 But [all] the 13 fearful [of the Antichristian State especially, who dare not hold fast the Profession of their Faith without wavering, but for fear forsake the assembling of themselves, drawing back unto Perdition, Heb. 12.23, 25, 38, 39] and unbeleiving [in the Promises of Christ's Coming, because of his long delay; and who upon that draw back from the true Faith, and scoff at it, Heb. 12. 35-39. 2 Pet. 2 and 3 Chapters] the abominable [and defiled in their Mind, Conscience, and Practices, and to every good work reprobate, Tit. 1.15, 16.] and murderers [especially of the Witnesses and Saints, Chap. 18.24.] and Whoremongers [who practise and advance Doctrines which promote uncleanness, Chap, 2.6, 15] and Sorcerers, [who bewitch Souls, Chap. 18.23.] and Idolaters [as the Antichristian Party are by way of Eminence,] and all Liars [who bel●eve, and make a Lie, especially the great one of Antichristianism, Rev. 3.9. 2 Thes. 2.9. 1 Tim. 4.2.] shall have their part [not in the first Resurrection to Blessedness and Holiness, but] in the Lake which burneth with fire and brimstone: which is the second Death [and that Eternal. See on Chap. 20.6, 10, 14, 15.]  
13 All sorts of Sinners are here understood, but most especially the Antichristian, to whom the Characters agree; Antichrist being the Man of Sin, and Shinar, or Babylon, which is Antichristian Rome, being the very House, and Base of all Wickedness, Ezek. 5.8, 11. Rev. 18.24.  
9 And there came unto me 14 one [or the first and principal,] of the seven Angels, which had the seven Vials full of the seven last plagues [the very same who shown me the Judgement of the Great Whore, Chap. 17.1] and talked with me, saying, Come hither, I will show thee the 
(a) Chap. 19. 7-9.  Bride, the Lamb's Wife [i. e. the New Jerusalem State; and thou shalt plainly, and more distinctly see the Nature of it, and the vast difference there is betwixt it, and the Antichristian State which I before shown th●e, Chap. 17.]  
14 The same Angel that shown him the Judgement on the great Whore, shows him also the New Jerusalem State; to manifest that the Destruction of Antichrist, and the pouring forth of the Vials, are highly, and immediately preparatory to Christ's Kingdom.  
10 And he carried me away in the Spirit [i. e. I was in a Spiritual Ecstasy, and was carried in Vision, Chap. 1, 10.17 3.] to a great and high mountain [to denote the State of Christ's Church and Kingdom, now become a Mountain, Dan. 2.35. established in the Tops of the Mountains, and exalted above the Hills; and to show that this was the City seen by Ezekiel, when he was set upon a very high Mountain. Isa. 2.2. Ezek 40.2.] and shown me [not the Antichristian City of the Whore, Chap. 17.3. but] that [truly] great City [the 
(b) Burnet's Theory, 4.9.  general Assembly, consisting of all true Believers, and of the Spirits of all just men made perfect; Heb. 12.22, 23.] the Holy [and Heavenly] Jerusalem [the City of the Living God, and not the impure Idolatrous City of the Whore,] descending out of Heaven [i. e. the highest Heavens, into the lower Regions of it, Verse 2.] from God [by whom it was built, and the Kingdom was set up, Dan. 2.44. Heb. 11.10, 16.]  
11 Having the Glory of God [i. e. the ¹⁵ glorious Presence of Christ, and of his Saints, Matth. 17: 2. John 1.14. Heb 1.3] and her Light 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  [or that which enlightened her.] was like unto a Stone most precious, even like a Jasper Stone, clear as Crystal [i. e. the Presence of Christ was 
(a) Of which the Jasper is an Emblem. See Grot. on Chap. 4.3. and on this Verse.  firm and last●ng, dwelling and abiding in it; and it was full of Glory, Purity, and Holiness. See on Chap. 4 3.]  
15 For this is the most proper Representation of the Divine Glory; of which the Glorious Appearances of Fire, Light, and Bright Clouds, the Schekinah under the Old Testament, were but faint Images and Types.  
12 And had a Wall great, and high [i. e it was under the immediate protection of Divine Omnipotency, and those which were without, were excluded from it, Isaiah 26. 15. 60, 18. Zech. 2.5. Rev. 22.15.] and had twelve Gates [for free access to all true Israelites, or Saints,] and at the Gates Twelve Angels [as Cherubims to guard this New Paradise, that nothing which had not right to Life, might enter therein, Gen. 3.24. Ezek. 48.31.] and Names written thereon, which are the Names of the Twelve 16 Tribes of the children of Israel [to show that none but God's People, the true Israelitism, had a right to this New Jerusalem State. See on Chap. 7, 4-10.]  
16 These are the very 14400, who were sealed, Chap. 7.  
13 On the East three Gates, on the North three Gates, on the South three Gates, and on the West three Gates [i. e. there were Twelve Gates, answerable to the Twelve Tribes; Three on each side of the Four square City, towards each Corner of the Heavens; to show, that the whole Israel of God, or all true Believers, from every quarter of the World, have a right to the Kingdom of Heaven, Luke 13.29. See Ezek. 48. 31-35.]  
14 And the Wall of the City [which was the Security and Protection of it, and excluded every thing which was unclean,] had Twelve Foundations, and in them th● Names of the Twelve Apostles of the Lamb [slain from the Foundation of the World; to show that the Kingdom and Church of Christ was secured and protected by the Apostolical Doctrine, upon which it was built; Jesus Christ, the Lamb of God, whose Blood is the Blood of the Everlasting Covenant, by which all things are secured unto us, ratified, and confirmed, being the chief Cornerstone, Eph. 2. 19-22]  
15 And he that talked with me [i. e. the ¹⁷ Angel, Verse 9] had a golden [not a common] Reed [to show that this was the glorious, pure, precious, and refined State of the Church, of which that measured by Ezekiel, with a common Reed, was but a Type, Ezek. 40.3.] to measure the [Dimensions, and Contents of the Holy] 18 City [or whole Visible Church, which was now rescued out of the hands of the Heathens, and Antichristian Enemies; and might therefore be measured, as being agreeable to the pure and exact measure of God's Law; whereas it was before left out as irregular, and was not measured, Chap. 11.2.] and [to measure,] the Gates thereof [i. e. to declare who had right of access into it▪] and the Wall thereof [i. e. to show, and declare, in what the defence and security of God's Church and Kingdom consists.]  
17 The Temple (Chap. 11.1.) was measured by a Man, but this City by an Angel; that by a common Reed, like a Rod; this by a simple Reed, but a Golden one; to show that this State (which was the real accomplishment of Ezekiel's Visionary City, and the full opening of the enclosed Temple) was an Angelical State, in which the Saints were Equal to Angels, Math. 22.30. and that it was purged and purified, as Gold in the Trial of the Fire of the Last Day; and that Christ had broken to pieces the Heathen Nations, by the Rod of his Power (Psalm 2, 9.110, 2.) and would now measure and rule by a Golden Reed, as by a Golden Sceptre, (the Emblem of Favour and Reconciliation amongst the Eastern Nations, Esth. 4, 11.5, 2.8, 4.) and would no more chastise and correct his Servants.  
18 The Temple only was measured before (Chap. 11.1, 2.) and not the City; but here there was no Temple, (Verse 22.) and the whole City is measured, in all the Dimensions of it; to show, that the whole Visible Church was now Regular and Symmetral, and was become a Living, and Holy Temple unto God.  
16 And the City lieth foursquare [to show that the Church in Christ's Kingdom, shall be ¹⁹ Universal; a Body ²⁰ well compact, firm, and immovable; constant, 21 perfect, and always like itself; in ²² perfect Peace and Repose; and cannot receive the least ²³ addition, or diminution, from what was once delivered unto it:] and the length is as large as the breadth [i, e. it was ²⁴ exactly perfect;] and he measured the City with the Reed, Twelve Thousand Furlongs [to show that it was perfectly ²⁵ Apostolical; and exactly agreeable to the measures of the Sanctuary of the Holy City ²⁶ Jerusalem, and wholly different from the Antichristian State of ²⁶ Rome;] the 27 length, and the breath, and the height of it are equal [i. e. it was ²⁸ exactly agreeable with itself, and entirely Apostolical, in the whole, and each part of it.]  
19 Of which the Number Four is a Symbol, taken from the Four Quarters of the World, whereby the whole World is denoted in Scripture.  
20 Of which Nature are Buildings of Four square Stones, and Armies drawn up in that Figure; whence Quadratum agmen, Corpus Quadratum, and Turres Quadratae, are used in Authors for strong Bodies, and well compacted and firm Buildings, and Armies; and such aught the Church to be, and shall be in Christ's Kingdom, Isaiah 33 20. Psalm 78.69. Matth. 16.18. Heb. 12.27, 28. Eph. 4.14, 16.  
21 Whence the Phrase Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning a Perfect, Just, and Constant Man; as a Square Figure, or Cube, is every way like itself, turn it on which side you please; and so ought the Church to be always constant to itself in all its Doctrines; not mutable and inconstant.  
22 As a solid Square, Cube, or Die, is a Figure the most stable of any other; which, throw it which way you will, always settles itself at last upon its own Basis, and remains firm; because its Basis is broad and equal.  
23 As a Square is altered from its own Figure into another, by the least addition to it, or diminution from it: and thus the Church, when it takes from, or adds to the Faith once delivered to the Saints, loses that perfection in which it was built at first by God, and becomes irregular. Upon which, and other Reasons, a Four square Figure is much in use in Scripture; it being the Figure of the 
(a) See on Chap 4.6.  Encampments round about the Tabernacle, and of the Divine Consessus in this Prophecy; of the 
(b) Exod. 27. ●.  Altar, 
(c) Exod. 28.16.  Breast Plate, and the most 
(d) 1 Kings 6.20. 2 Chron. 3.8.  Holy Place under the Law; as also of many things belonging to 
(e) Ezek. 41, 21.42, 20, etc. Vid. Grot. in locum.  Ezekiel's Visional Temple.  
24 As that is a perfect Square, whose length and breadth are equal; whereas if they were unequal, it would be a Parallelogram, or a Long Square; which is less perfect than a Square. See Mr. Potter, Chap. 28.  
25 For Twelve signifies Apostolicalness, from the Twelve Apostles; and a Thousand is a Number of perfection, See on Chap. 7, 4.20, 4.  
Here being also a Concurrence of Number and Measure; viz. of the Number Twelve, with the Twelve Thousand Furlongs, the Measure of the solid Content of this City; hereby may be signified, that in this State, there will be an exact Concurrence of whatsoever God hath required by his Rules and Laws to the perfection of Church-States; as things are known to be exactly just and equal, when they are not only the same they were at first in Number; but are agreeable to the Standard Weight and Measure.  
26 26 To show that this City is more peculiarly described in opposition to the Roman Hierarchy; the Perimeter of the Cube 1200 Furlongs, is the Circuit of Jerusalem, the Holy City, as the Perimeter of the Cube Twenty Five Thousand Furlongs (which 25 is the Root of the Number of the Beast) is the Circuit of Rome: and to the Twelve Gates, Angels, Tribes, Foundations in the New Jerusalem, do answer Twenty Five Gates, Pastors, Parishes, Cardinals, etc. in the City of Rome. Dr. Moor on this place, and his Mystery of Godliness, 5.16. and Mr. Potter's Interpret. of the Number of the Beast.  
27 Hence it appears,  
(1.) That this is an 
(a) Potter, Chap. 28.  Equilateral Square, the most perfect, and the most capacious of all such Figures; whereby the Perfection, and the Universal Extent of Christ's Kingdom, may be signified.  
(2.) That the City itself 
(b) Potter, Chap. 2, 3, 4, etc.  is measured 1200 Furlongs; from whence it follows, that it is of a solid, Cubical Figure, like a Die, having Three Dimensions; and that its Measures are solid Measures (whereby they are made to agree with Ezekiel's Measures, by Mr. Potter) because nothing can measure a solid Figure but a solid measure. Whereby the Firmness, and Solidity of this Church State is set forth; and also that it 
(a) Dr. Moor's Paraphrase on the place.  cannot be a City literally understood, and signifies not Walls, and Houses, but Men; because there can be no City of such a Figure.  
28 Whereas the Antichristian State, and all Human Models of Churches, are disagreeable in themselves, from one another, and the exact Scripture-Measure and Rule.  
17 And he measured the 29 Wall thereof, an hundred forty and four 
(b) A Cubit is the Oldest, the most common, and most famous Measure amongst the people of God; whence it is put by way of Eminence, for a Measure in general, Jerem. 51.13. and i● was the Measure of the Prophetic Temple, and City in Ezekiel.  Cubits [the Root of which is Twelve, the Apostolical Number; to show, that the Safety and Security of the Church consists in its conformity to the Doctrine and Discipline delivered by the Apostles, Acts 2 42. See the Notes on Chap. 7, 4.13, 18.] according to the measure of a Man [i. e. this Church-State was highly ³⁰ rational, and exactly agreeable to the Intellectual Capacities of Mankind, and such as Men of Understanding may find out, when ●hey make use of that part of Wisdom by which the Roots of Numbers are extracted. See on Chap. 13.18.] that is the Angel [to show, that this was a State of Men above this present mortal State, in which the children of the Resurrection are made equal unto the 
(c) Grot. in loc.  Angels, Luee 20 35, 36.] and that it was not Beastian, or Antichristian, but Angelical.]  
29 The Wall is measured; to show that Apostolicism (signified by Twelve, the Root of its measure) contains all things in it necessary to a Church; as the Wall does enclose the whole City; and is the fixed and unmovable Dimensions of it.  
30 Whereas the Antichristian State is irrational; disagreeable in its self, and from the Divine Rule; in correspondence to its Root 25, which is a furred and irrational Number, uneven and irregular, in the Product arising from it, as well as in its self. See Mr. Potter, and the Notes on Chap. 13.18.  
18 And the building of the Wall of it was 31 Jasper [i. e. it was firm, and impregnable, and withal glorious; Verse 11.] and the City was pure Gold, like unto clear Glass [i. e. this was a precious and pure State, and 
(a) The gaudy Whore had only External Ornaments; but this State is transparent, pure, and clean, within, as well as without. Forestus in locum. See Chap. 4, 6.15, 2.  throughly enlightened by God, Verse 23.]  
31 This Stove is not to be subdued by the knocks of the Hammer, but is so strong, that it breaks all that strikes against it: Dr. Moor. See Grot. on Chap 4.3. and Verse. 11.  
19 And the Foundations of the Wall of the City, were garnished with all manner of 32 precious Stones [to show the Excellency of Christ, the (b) cornerstone of this Spiritual Building, and of the Doctrine of the Gospel, upon which it was bui●t by his Apostles; and the great variety and compleatness of the precious Gifts and Graces of this State:] The first Foundation was Jasper, the second Saphire, the third a Chalcedony, the fourth an Emerald.  
32 The Precious Stones hereafter particularly mentioned, are the same with those in the Breastplate of the Highpriest, 
(c) See Verse 14. and Braunius de Vestit. Hebr. 2.26.  (Exod. 28.17, 21.) but placed in a different Order from them; but for what Reasons I am not able to determine; as I neither can precisely and positively the particular signification of each of them. Only in general they may signify,  
(1.) Perfection of Glory, Prosperity, and Happiness; in the highest manner the Creation is capable of, in its renewed State, much beyond the choicest, and most precious things of this World; or even of Paradise itself, whose Rivers flowed from the Land of Gold and Pearl.  
(2.) Perfection of Gifts and Graces, Divine Presence and Illumination, Doctrine and Truth; and whatsoever else may be justly thought to be the true meaning of the Stones, and the Vrim and Thummim in the Oracular Breastplate of the Highpriest. For which see the Commentators on Exod. 28. and 39 Leu. 8. Deut. 33.8. and Braunius de Vestit. Sacerdot. Hebraeor. See also 1 Chron. 29.2. 2 Chron. 3.6. Isaiah 54. 11-14. Ezek▪ 28.13. Tobit, Chapters 13, and 14. and Dr. Moor's Paraphrase, and other Commentators on this place.  
20 The fifth Sardonyx, the sixth Sardius, the seventh Chrysolite, the eighth Beryl; the ninth a Topaz, the Tenth a Chrysoprasus, the eleventh a Jacinth; the twelfth an Amethyst [i. e. this was a glorious State, in which all true Israelites of the Twelve Tribes, whose Names were engraven on the Twelve 
(a) See Ainsw. on Exod. 28.  Stones of the Breastplate, were joined, and united into one Body with the True Christians, who kept and professed the Doctrine they had received from the Twelve Apostles of the Lamb Christ.]  
21 And the Twelve Gates were Twelve Pearls, every several Gate was of one Pearl [to show the inestimable value of the Gospel, that one Pearl, of great price; and the pure ³³ conversation, and unity ³⁴ of all who are to enter into Christ's Kingdom, by him the only Door, and Way to Eternal Life, Matth. 13.45, 46. John 10. 1-14.] and the Street of the City was pure Gold, as it were transparent Glass [i. e. the Conversation ³⁵ of the Saints of this State was pure and incorrupt, as refined Gold; and sincere, as if their Thoughts and Hear●s were transparent to each other; and the very places of concourse were free from all manner of defilement; contrary to what was in the Antichristian great City, which was defiled with Uncleanness, and the Blood of the Witnesses, which lay dead in the Streets of it, Chap. 11.8.]  
33 For they are of a White colour. Grot. in loc.  
34 Pearls are called Vniones, because they are always found united together, and never separate from each other. Plin. Histor. 9 35.  
35 For the Street is the Forum Urbis, as Grotius notes; the public place where Men meet, and transact Business. Moor 's Paraphr.  
22 And I saw no 
(a) Templi appellatione destinato abstinebant Christiani. Grot. in Act. 7.48.  Temple therein [i e. no one particular place in which alone God would be worshipped, and manifest his Presence, as in the Temple of Jerusalem, 1 Kings 8.] for the Lord God Almighty, and the Lamb, are the Temple thereof [i. e. do afford their Presence immediately, and after a glorious manner in this State; whereby each pious Soul becomes a Temple for God and Christ, to dwell, and manifest themselves in, Exek. 48.35. John 4▪ 23.20, 23. Acts 7. 46-50. Rev. 3.20.]  
23 And the City had no need of the Sun, neither of the Moon to shine in it [who were as it were, ashamed, an● confounded at the greater Glory of the Divine Kingdom, and Presence, Isa. 24, 23.60, 19] for the 36 glory of God [the Father, the Fountain, and Original of all Being whatsoever, and of all Light, Knowledge, Life, Love, Grace, and Comfort,] did lighten it [by a Light communicated fro● him,] and the Lamb [Christ, who is the Glory of God, Light of Light, and very God of very God,] is the light thereof [by the Glory of the Godhead, appearing illustriously in his Humane Nature. See Verse 11.]  
36 God is not subject to the Son in this his glorious Kingdom, 1 Cor. 15.27. and therefore he is said to be the Light of it; and Christ the Son is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Lamp; as shining by a Light communicated from the Godhead, and residing in him, who is the brightness of his Father's Glory, and the express Image of his Person. See Bishop Pearson on the Creed, and Dr. Bull's's Defensio Fidei Nicaenae.  
24 And the 37 Nations of them which are 
(a) Isa. 45.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sunt ilii ex Gentilium reliquiis quos Diluvium Ignis, non inundaverit. Innelliguntur, ni fallor, qui cladem illam in Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturam evaserint, quando venturus est ad hostes Ecclesiae suae perdendos. Mede's Works, pag. 915.  saved [i. e. those Living Remaining Saints, who shall have escaped the Sword of Christ's Mouth; and the Fire for the Perdition of the Ungodly, Isa. 4 2-5. 45, 20.60, 3, 11. See the Notes on Chap. 20.6.] shall walk in the Light of it [i. e. shall partake of the Glories of the New Jerusalem, in the New Heaven, where Christ and the Dead raised incorruptible, Reign together, Isa. 2, 5.60, 2, 3. See the Not s on Chapter 20.4] and the Kings [and Priests,] of the [New] Earth [i e. the Saints living upon the New Earth, and reigning with Christ a Thousand Years, Chap. 20, 6.21, 1.] do bring their Glory, and Honour into it [i. e. acknowledge all their Glory and Happiness to be derived from that State above, and shall at last be caught up into it. See on Chap. 20. Psalm 68, 29.62, 10. 1 Thes. 4.17.]  
37 Called Nations of the saved, to distinguish them from the Wicked Nations, Chap. 20.8. the Slain, and Dead, killed by the Sword of Christ's Mouth, and devoured by Fire from Heaven, Chap. 19, 21.20, 8, 9 See the Notes on the former Chapter.  
It is acutely observed by Mr. 
(a) Ep. 20.  Mede, That the State of the New Jerusalem, and the State of the Nations, which shall walk in the Light thereof, are different; as is plain, because the Nations, and Kings of the latter, walk in the Light of the former, and bring their own Glory to it, as to a State different, and distinct from it: by the former of which seems plainly to be meant the Jerusalem above, which comes down from God out of Heaven, with Christ, and his Saints, into the New Heaven; and by the latter, the Camp of the Saints upon Earth; those Living, Remaining Saints, who shall dwell in the New Earth for a Thousand Years, partaking of the Glories, and Happiness of the Sain●s above with Christ, who Reign in the New Heavens, as in a Palace of Glory; from whence the Divine Light transfuses itself upon the Saints below; who walk and rejoice in it, being directed and influenced by it; until by Degrees (those Assistances, and powerful Communications being abated and withdrawn) they began to be too much in love with their State upon Earth, and did not so earnestly long to be caught up to be with Christ for ever: Whereupon Satan was loosed, and the wicked Nations drew together against them: Which is the Laodicean State of the Church, described in the Third Chapter; and will appear to be the true meaning of this place, to any one who will diligently compare it with what hath been discoursed on the former Chapter.  
25 And the 38 Gates of it shall not be shut at all by day [but shall be open continually, Isa. 60.11.] for [although Men shut their Gates at Night; yet] there shall be no night there [and therefore the Gates need never be shut; because God and the Lamb are the Light of it, Verse 23.]  
38 This seems to refer to the Free Communications there shall be in this State, betwixt the Saints upon Earth, and the Saints above in the Heavenly Jerusalem, with Christ; who may 
(a) Et si in nonnullis solenniis se praesens sistat Christi numen, circumstantibus Angelorum turmis, etc. Burnet. Theor. Tellur. lib. 4. 7.  perhaps, descend sometimes upon Earth, and ascend again to Heaven, according to what is typified by Jacob's Mystical Ladder, Gen. 28.12.  
26 And they [i. e. the ³⁹ Kings of the Earth,] shall bring the glory and honour of the Nations into it [i. e. the whole Body of the remaining and Living Saints, who are the saved of the Nations, shall acknowledge all their Glory to be from this Heavenly New Jerusalem, and shall at last be caught up into it, Verse 24.]  
39 The Body of Saints upon Earth, are a Kingdom of Saints; which, to show the Universality of them, and the Polity, which will be in that State, are represented as Naetions, under Kings, as Heads and Governors.  
17 And there shall in no wise enter into it any [the least] thing [whatsoever,] that defileths [i. e. it shall be a State of perfect Holiness, Isaiah 35.8.] neither [any thing] whatsoever [that] worketh abomination [or Idolatry,] or maketh a Lie [i. e. the great Lie of Antichristianism,] but they which are written in the Lamb's Book of Life [i. e. none shall enter into this State, but those who are amongst the Living, and are either raised to Life, or are alive, and remain unto the Coming of the Lord. See the Notes on Chap. 20.    

CHAP. XXII.  

The Text.  
1 ¹ AND he [i. e. the Angel, Chap. 21.9] shown me a pure ² River of Water of Life, clear as Crystal [i. e. abundance, and even fulness of Purely Spiritual, Divine, and Heavenly Life, Gifts, Graces, and Refreshments, Psalm 36.8. Ez. 47.1. Joel 3 18. Zech. 14.8. John 7.37, 38.] proceeding out of t●e ³ Throne of God, and of the ⁴ Lamb [as out of its Head, or Fountain, Gen. 2.10. Psalm 36.4. Cha●. 21.6.]   

Annotations on CHAP. XXII.  
¹ This Chapter, to Verse the 6th, ought not to have been separated from the former, as being one continued Description of the City, in the midst of which this River was, Verse 2.  
● This is in allusion to the River of Paradise, which went out of Eden, as out of its Head and Fountain, to water the Garden, Gen. 2.10. Whereby, as also by the Tree in the midst of this City, is intimated, that this State will be Paradisaical.  
³ In Ezekiel's Vision the River cometh out of the Temple and Altar; But there being no Temple in this New Jerusalem, the Throne of God is put in the place of it; to show that this State shall be wholly Divine.  
⁴ The Lamb's Throne is the distinct, and peculiar Throne of Christ, as the Son of Man, in his Glorious Kingdom; in which State the Divinity will so dispense itself to the Humane Nature, as that it shall have a distinct Glory of its own, although derived from the Divine; and the Son may be said not to be subject, (1 Cor. 15.28.) because he is a King; even as in Christ's State of Humiliation, the Divinity did not generally manifest itself so gloriously, and illustriously in the Humanity, but that Christ might be said to have emptied himself of his Divine Glory, Phil. 2.6, 7. See pag. 441, 442. and Chap. 21.5.  
2 In the midst of the street [or broad places; whereby is signified the Assembly of the whole Body of the Saints, Chap. 20.9.] of it [i. e. of the City,] and of either side of the River was there the ⁵ Tree of Life [i. e. this was a Paradisiacal State, in which the Saints raised, and changed, could die no more, but were made equal to the Angels, Luke 20.36. 1 Cor. 15.] which bore Twelve manner of Fruits [i. e. afforded perfect ⁶ Pleasures, and Consolations to this ⁶ Apostolical Israelitism,] and yielded her Fruit every Month [i. e. Variety and Fullness of Joy for ⁷ evermore, Psalm 1. and 16, 11.92▪ 12, 14. Ezek. 47.7, 12.] and the ⁸ Leaves of the Tree, were for the healing of the Nations [of the saved, who were to walk in the Light of the New Jerusalem State; that is, the Living Saints were to be preserved during the Thousand Years, in Bodies changed, which should afterwards be made incorruptible. See on Chap. 20. and 21.24]  
⁵ Or A Tree of Life, viz. one on each side, at just, and convenient distances; for they were very many (as appears from Ezek. 47.7, 12. and from the Expression here used) at the Bank of the River, on the one side, and on the other: and yet they are here represented as One Tree, because they were all of One Kind, viz. of the same kind with the Tree of Life, in the midst of Paradise; by which, Life was Sacramentally conveyed to our first Parents; and a Symbol was given of the Immortality of the renewed Paradisiacal State of Christ's Kingdom.  
⁶ For the Number Twelve is a Symbol of Perfection, of Apostolicalness, and of the True Israel of God, now united into one Body in this State.  
⁷ The Year being the measure of all Time, bearing Fruit as oft as there be Months in the Year, must needs signify the continual, constant fruitfulness of it. Dr. Hammond on the place.  
⁸ The 
(a) Ezek. 47.12. to which place this Verse alludes.  Fruit of this Tree is for Meat; i. e. for solid Nourishment, and ordinary Food; but the Leaves of it, are only for medicine, or healing; from whence it follows, that the Nations here mentioned, had some Remains of Corruptibility left, which required Care, and needed Preservation by Medicines; by which is admirably set forth the different State of the raised Saints, caught up immediately to Christ, into a State of Incorruptibility; and that of the living Saints on Earth, (the very Nations mentioned Chap. 21, 24, 26.) whose Bodies are only changed, but not made incorruptible at first; as hath been 
(b) 451, 452.  already frequently observed; and therefore are represented as living indeed, Chap. 20.6. but with some Principle of Corruptibility in them, which stood in need of Healing; whereas the Dead Saints being raised to a Life of Incorruptibility, are very aptly represented as fed and nourished with the very Fruit of she Tree of Life; that is, by immediate Communications of Incorruptibility from God, and Christ, who is Life, John 1, 4.5, 26. and Chap. 6.  
3 And there shall be no more curse [or no Effects of Sin in this New Paradise, as there were in the first, Gen. 3.14, etc.] but the Throne of God, and of the Lamb shall be in ⁹ it [by glorious Manifestations, and Communications;] and his 16 Servants [which were sealed. See Chap. 7.4.] shall serve him [perfectly in this State, and never fall from it, as our first Parents did, but shall be Kings and Priests to God for ever.]  
⁹ This whole City, or State, as well that on Earth as in the Heavens, shall be replenished with Communications from the Throne of God, and of the Lamb; which shall be in the City on the New Earth, by its Light shining on it from the New Heaven, Chap. 21.24.  
10 This Relative Particle respects both God and the Lamb; and yet is of the Singular Number; to show the Unity of the Godhead, and the Equality of the Father, and the Son, the Lamb as one with the Eternal Word.  
4 And they shall see his Face [i. e. partake of the Nature and Glory of God, and of Christ, Matth. 5.8. 1 Cor. 13.12. 1 John 3.2.] and his Name shall be in their Foreheads [i. e. they shall be manifestly known to be his Servants; who were wont to be marked on the Forehead; and they shall be Holiness to the Lord, according to the Inscription on the High-Priests frontlet. See the Notes on Chap. 7, 3, 4.14, 1.]  
5 And there shall be 10 no night there [i. e. no impurity, and 〈◊〉 interruption of Happiness and Comfort, ●s●l● ●6. ● 〈◊〉 Joh● ●. 5, 6, 7.] and they need no Candle [〈…〉,] ●ither ●igh●●f the Sun [i. e. no Natural Light, of which the Sun is the Fountain,] for the Lord God giveth them Light [i. e. affords them hi● glorious Presence, and Consolations;] and th●● 〈…〉 for ever and ever [i. e. after the Thousand Years Mediatory Kingdom, they shall reign with Christ for ever in the highest Heavens; for Christ's Kingdom is an Eternal Kingdom, and of it there shall be no end, Luke 1.33. See Chap. 3, 21.5, 10.20, 4, 6.]  
10 This, and the foregoing Verses, contain a Repetition of what had been said before; either by way of 
(a) Gen. 41.32. ●hil. 3.1.  Assurance, and Confirmation, as is usual in Prophecy; or with reference to the Saints upon Earth, upon the mention of them, Verse 2. or with respect to the Persons, to whom that is now accommodated, which had been before spoken concerning their City, or State. Compare Chap. 21.23, 25. with the fifth Verse of this Chapter.  
6 And he [i. e. the first of the Seven Angels which had the Seven Vials, Chap. 21.9.] said unto me, 11 these sayings [of the Prophecy of this Book, Verse 7.] are faithful and true [i. e. important, certain, and infallible Truths. See on Chap. 19.9.] And the Lord 12 God of the Holy Prophets [i. e. Christ, who spoke by them, and whose Spirit inspired them, Acts 3.21. 1 Pet. 1.10, 11, 12.3, 19 2 Pet. 1.21.] sent [or did send at first, Chap 2.1. and all along in this Prophecy,] his Angel [or Ministering Spirits,] to show unto his Servants, the things [of this Prophecy,] which must shortly [after the Day of the 
(b) See the Notes on Chap. ●. 1●.  Resurrection, the time when this Vision was seen, and from whence it commences; begin] to come to pass [in order, one after another. See on Chap. 1.1.]  
11 Here gins the Conclusion, or Epilogue of this Sacred Drama; wherein the Angel (says Dr. Hammond in his Paraphrase on the place) began to conclude, and fold up his Discourse, and to sum up what I had seen in this Vision, telling me, that all this, as strange, and as glorious as it was, should certainly come to pass. And the Vision ends, as it began, with a Declaration of the 
(a) Chap. 1.5:  Truth and Importance of the Prophecy; and of its 
(b) Chap 1.1.  speedy issuing into Event; and of the most remarkable things contained in it.  
12 Here is a plain Assertion of the Divinity of Christ, concerning whom these words are to be understood; as is manifest by comparing them with Chap. 1.1. and Verse 16. of this Chapter.  
7 Behold 13 I [Christ] come 14 quickly [in Judgement to my Kingdom; for the ¹⁵ Vials are now ready to be poured forth:] Blessed [therefore, and this admonition is at this time, of all others, the most seasonable, when the severest Judgements of God are ready to be executed;] is he that keepeth the Say of the Prophecy of this Book. [See Chap. 1, 3.3, 11.]  
13 Here Christ himself speaks; this being a Sacred Drama; in which, according to the Nature of such Representations, several Persons are introduced, and there are many interlocutory passages; as is observable in the Song of Solomon, which is a Dramatic Poem, in the Form of a Pastoral Eclogue.  
14 This Epilogue, or Conclusion, seems to refer to some of the most important, and remarkable passages of the whole Vision; which it behoved all to take the chiefest notice of; according to the Method observed in the first Chapter; which is, as it were, a Prologue, or Introduction to it. And accordingly, the sudden Coming of Christ to take Vengeance of his Enemies, in the pouring forth of the Vials, being one of the most remarkable Events foretold in this Vision; is here again mentioned, as it had been before, Chap. 1.7.  
15 For it seems probable, from Chap. 21.9. that this part of the Vision was seen and heard by John, just before he had the Representation of the pouring forth of the Vials; when the Admonition to keep and observe the Words of this Prophecy was most highly seasonable: For by a close consideration of Chap. 17, 1.19, 7-11. 21, 9 it seems, as if the first, or principal Angel of the Vials, which shown John the Judgement of the Whore, and the New Jerusalem; gave him also this Conclusion at the same time; aptly fitted to the time just before the pouring forth of the Vials; when it was necessary, that the Saints should not only have a comfortable View of the blessed State, but also be assured of the sudden coming of it; that they might be sustained under the dismal Tribulation then approaching; whereupon they are again assured of his quick coming, Verse 12.  
8 And I John [the Apocalyptick Apostle, and Servant of Christ, See on Chap. 21.2.] saw these [foregoing] things [relating to the New Jerusalem,] and herded [the Voice of Jesus, and of his Angel, Verse 6, 7. and ¹⁶ both saw, and heard all the Say, and Vision of this Book: and therefore am worthy of belief, as having been an Eye and Earwitness of] them. And when I had heard and s●●● [the glorious State of the New Jerusalem,] I fell 17 down to worship before the Feet of the Angel which shown me these things [and who had also brought me the glad tidings of a Judgement on God's Enemy the Whore, Chap. 17.1. and of the Marriage-Supper, Chap. 19 9]  
1● Although these Words have an immediate reference to ●h●● had been seen just before, yet they may also refer to all the 〈◊〉 going Visions of this Book.  
17 It is something difficult to determine whether this passage be the same with the former, related Chap. 19. 7-21. and only twice repeated, to show the Importance of the Matter, and the great danger of falling into the sin of Idolatry; although the Relation be something different from the former (according to the manner of the Evangelists, the latter of whom deliver some things more fully and completely than the former) and the Two Representations, although of the same thing, are very different; the one being upon the View of the New Jerusalem State, in its full Glory, and complete Description; the other, Chap. 19 only upon the sight of the preparation of the Bride, and her coming down out of Heaven.  
9 Then saith he unto me [immediately, in great haste, and with great Zeal, and Vehemency. See Chap. 19 10] See thou do it not; for I am thy Fellow-Servant [and therefore am not to be worsh pped,] and [the Fellow-Servant] of thy Brethren the Prophets, and of them which keep 18 the sayings of this Book [i. e. I, although an Angel of so great Rank, and Ministry, am yet but a Fellow-Creature with thee, and the Holy Saints, and Witnesses; and their Fellow-Servant also in the New Jerusalem State, in which you and they shall be equal unto Angels; and therefore I am n●t to be worshipped; Worship being due to Superiors, not Equals, Creatures and Servants. See on Chap. 19.10.] Worship [therefore,] God, [and him alone, Matth. 4.10]  
18 Here the Angel seems to intimate, as if the say of this Book were a Caution against the Apostatical State, and the Worship of Angels; and also the Rule and Model of Divine Worship, from the first Apostolical State of the Church, typified by Ephesus, to the highest State of it in the New Jerusalem; according to which, as he could not receive such Worship, so ought not John also to have given it unto him. And this passage also affords a clear proof of the Divinity of Christ in Humane Nature; because Divine Worship is paid unto him all along in this Book.  
10 And he [i. c. Christ. Ver. 12, 13, 16, 20.] saith unto me, Seal 19 not the Say of the Prophecy of this Book; for the time [of the completion of all the Sealing mentioned in this Book,] is [now] at hand.  
19 These words must refer to the times of the seventh Trumpet, when all the Thunders were unsealed, Chap. 14. just before the pouring forth of the Vials; until when, it could not properly be used; it being expressly commanded, that every one of the Thunders should be sealed.  
11 He that 20 is unjust, let him be unjust still; and he which is filthy [i e. guilty of any other sin, all of which defile a Man, Mat. 15.18. Jam. 1, 21.3, 6▪] let him be filthy still, and he that is righteous [or justified,] let him be righteous still: and he that is holy [or sanctified,] let him be holy still [i. e. the time and place of Repentance is no more to be found, but he that is unjust, and filthy, will not repent; and he that is just, and holy, shall continue so still.]  
20 These words seem to have a respect to the Times just before the pouring forth of the Vials; when those Men who had been proof against the preaching of the Everlasting Gospel, were judicially delivered over to punishment; because of the wilful Obstinacy, and Hardness of their Hearts: whereupon they blasphemed, and repent not. See Chap. 16.9.  
12 And behold I come 21 quickly [to Judgement, in my Kingdom] and my reward is with me, to give every man according as his work shall be [good or bad, Matth. 16.27. Rev. 10.18.20, 12-15.]  
21 This must be supposed to be spoken before the pouring forth of the Vials; in which the Wicked receive their Reward in Punishments.  
13 I am Alpha, and Omega the Beginning, and the End, the First and the Last [i. e. I am the Eternal God, who as I gave Being to all things, so do I put an end to them too; and I am more especially showing this my Divine Power, in bringing all things to perfection in my Kingdom, and thereby putting an end to Prophecy, whose main scope and design was with reference unto it. See on Chap. 1, 8.21, 6]  
14 Blessed 22 [in Christ's Kingdom, Dan. 12.12. See on Chap. 14.13] are they that 
(a) The King's M S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wash their garments.  do his Commandments [i. e. are now found, and appear to have kept them,] that they may have right [by virtue of the Covenant of Grace, and upon their appearing in the fine 
(a) The King's M S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wash their garments.  white Linen of Christ's Righteousness: See on Chap. 19.7, 8.] to the Tree of Life [i. e. to the incorruptibility of the new Jerusalem State, verse 2.] and many enter in through the Gates of the City [i. e. be admitted into that State. See on chap. 21.6, 12, 21.]  
15 For without [this blessed State, in the four corners of the new Earth, see on chap. 20.8.] are Dogs [i. e. the Members of the Antichristian 
(b) A Dog is thought by the best interpreters to signify a Sodomite, Deut. 23.18. Canes, qui Supra, cap. 21.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Hebrei exponunt, id quod est, Deut. 23.18 Grot. in Locum.  Sodom, chap. 11.8. and those who are without the Covenant, Matt. 15.26. Profane, Brutish, and Persecuting Apostates, Matt. 7.6. 2 Pet. 2.22] and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever liveth, and maketh a Lie [i. e. all wicked Persons, but especially the Antichristian Party, to which these Characters eminently agree, see on Chap. 21.8, 27.]  
16 I Jesus have sent my Angel [from the beginning 
(c) Chap. 1.1.  of this Prophecy, all along to this present conclusion of it;] to testify unto you [John, and all my other Servants, chap. 1.1.] these things in the Churches [i. e. in, or concerning the seven Successions of my Church, see the Notes on chap. 1.4. and on chap. second and third,] I am the root, and the offspring of David [i. e. the Messiah, proceeding from David as from a root, to whom the Kingdom 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was Promised, see on chap. 5.5.] and the bright and morning Star [which only dawned in the Church Succession of Thyatira, but now shows in full brightness at the succession of my Kingdom, see the Notes on chap. 2.28.]  
17 And the Shirit [speaking to, and in the several Successions of the Church, chap. 2. and 3. and making intercession for the Saints, Rom. 8.26, 27.] and the Bride [i. e. the Saints, chap 19.7, 8.21, 2] say, come [Lord Jesus, come quickly in thy Kingdom.] And let him that heareth [and obeyeth the words of this Prophecy,] say [joining as in consort,] come [Lord Jesus.] And 
(a) These are Christ's Words, and are a kind of Antiphon●, in this Divine Anthem, or Sacred Dialogue; wherein Christ in Answer to the Saints, says, as it were; if you so desire my coming, I will not be backward in inviting you, let him, say I, that is a thirst come.  let him that is a thirst [for the comforts, and refreshments of the new Jerusalem State, see on chap. 21.6.] come: And whosoever will [or has a sincere desire for these times of full refreshments,] let him take the Water of Life freely [for the incorruptibility of this State is of my free grace and favour, chap. 21, 6.22, 1.]  
18 For I [Christ, verse 20.] testify [and declare 
(b) All this is frequently the import of the word Testify in Scripture.  openly, with the greatest earnestness, zeal, and holy Asseveration, as with an Oath, John, 13.21. Rom. 1.9. Acts 18.5.] unto every man, [of what 
(c) Nullo excepto, pontifice, vel concilio. Paraeus in loc.  quality, or dignity soever] that heareth the words of the Prophecy of this Book, [that it is a Book of so great perfection and life that] if any man shall 
(d)(d) Elegans est allusio in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. in Loc.  add unto these things [contained in this Book of Revelations, and by consequence to any other part of Scripture by ²² Traditions, and rash, 
(e) Rashly to be the Authority of a false Interpretation of Scripture, is to take God's Name in vain in a high degree. Mr. Mede. This is the last authoritative Prophecy that is likely to come from Heaven, to be a rule of Faith to the Church; and whosoever shall go about to infuse any other expectations into men, than usually are agreeable to these Visions, God shall bring on him the Judgements here denounced against his greatest Enemies; and so in like manner whosoever shall derogate from the authority of this Prophecy, or occasion men's not receiving the admonition of Christ here contained, in every part thereof, God shall cast him off. etc. Dr. Hammond's Paraphr.  or wilfully false Interpretations,] God shall add unto him [besides the retributions of his ordinary Justice, and Wrath,] the [dreadful,] plagues that are written in this Book.  
22 Here is a change of Persons, and John speaks; whose words plainly refer to the admittance and entrance of the Saints into the new Jerusalem State; and therefore must have respect to the times after the Pouring forth of the Vials, when the Wicked were shut out of the City.  
19 And if any man shall take 23 away [as the Antichristian Party hath even the Scriptures themselves,] from the words [or authority,] of this of Prophecy, God shall take away his part and the Book of Life, [i. e. he shall not be found written in the Book of Life, among the Living in the New Jerusalem,] and out of the Holy City [from which he shall be debarred, and excommunicated,] and from the Things [promises, and blessings,] which are written in this Baok.  
23 As the Antichristian Party hath done.  
20 He which testifies these things [i e. Christ, who is Truth itself,] saith, surely [believe it, for it is a certain, and infallible Truth,] I come quickly [i. e. all my come are unexpected, and by Surprise; I begin very suddenly after the date of this Vision, to bring it into effect. I hasten all things to an end in the just and due time; and am now just upon coming to put an end to this, and all other Prophecies, being not slack in performing them, as some men count slackness, 2 Pet. 3.9.] Amen [saith John the beloved Apostle, and Servant of Christ, in the Name, and Person, of Angels and Saints his fellow Servants;] even so [be it; [come Lord Jesus [in thy Kingdom, come quickly.]  
21 The 24 [Justifying, Sanctifying, and efficaciously operative] Grace [Proceeding from the undeserved Love, Favour, and Assistances,] of our Lord [God] Jesus Christ [our Saviour, and anointed Prophet, Priest, and King,] be with you all [Churches and Saints, to whom this great Prophetical Epistle is Written] Amen. [So be it, and so it will certainly be.]  
24 This whole Book of Prophecies being as it were one entire Epistle Monitory, to the Church of God throughout all Ages of the World; it is concluded, as it was begun, according to the custom of the Apostles, with the usual Form of Valediction in their Epistles.  
AMEN, AMEN, COME LORD JESUS, COME QUICKLY    
FINIS.