AN ILLUSTRATION Of those Two ABSTRUSE BOOKS IN Holy Scripture, THE BOOK of DANIEL, AND THE REVELATION of S. JOHN, By Continued, Brief, but Clear NOTES, From Chapter to Chapter, and from Verse to Verse: WITH Very useful and Apposite ARGUMENTS prefixed to each Chapter; Framed out of the EXPOSITIONS of Dr. HENRY MORE Siracid. cap. 39. Sapientiam omnium antiquorum exquiret Sapiens,& in Prophetis operam studiùmque suum ponet. In sententiarum reconditarum Invoiu●ra penetrabit, atque in Aenigmatis Parabolarum versabitur. LONDON, Printed by M. Flesher, for Walter Kettilby, at the Bishop's Head in St. Paul's Church-Yard. 1685. The ERRATA correct thus. Daniel. For read PAg. 15. l. 18. Mon Mor. P. 44. l. 20. Iconimorum Iconismorum P. 58. l. 11. He was He has Ibid. l. 14. was weighed. has weighed P. 77. l. 20. Ptoleceus Ptolemaeus. P. 84. l. 5. Apostalick apostolic. P. 92. l. 10. Ulceus Ulaeus P. 96. l. 19. Theodotian Theodotion P. 101. l. 7. fulminent fulminant P. 108. l. 15. this thy P. 112. l. 15. Messiah cut off Messiah. Cut off P. 132. l. 11. Necanor Nicanor. P. 134. l. 12. was has P. 135. l. 17. of prophesy or prophesy P. 145. l. 9. Jupiter. Cap. Jupiter Cap. P. 149. l. 27. the Holiness His Holiness P. 150. l. 11. those these Apocalypse. For read Pag. 15. l. 16. Chap. 13. Chap. 3. P. 186. l. 23. wait wail P. 183. l. 7. Spirit, of Spirit of Ibid. l. 22. living God living Word P. 195. l. 7. consist can sift P. 197. l. 12. was is P. 230. l. 7. mind wind P. 231. l. 27. also also of P. 232. l. 1. man, this man this Ibid. l. 2. have prudence. have; Prudence P. 248. l. 15. Infancy Infamy P. 256. l. 31. light sight Ibid. beholder seemed. beholder, seemed P. 269. l. 35. before leave before. Leave P. 273. l. 34. Thyaterian Thyatirian P. 297. l. 2. favours savours P. 309. l. 30. exceeded exceeding P. 322. l. 32. Apostolical Apostatical P. 325. l. 30. of the at the P. 332. l. 1. rash rich P. 372. l. 10. murders Murtherers IMPRIMATUR, Ex Aedib. Lambeth. Oct. 9. A.D. 1685. Guil. Needham R. in Christo P. ac Do. Do. Wilhelmo Archiep. Cant. à Sacr. Domest. THE BOOK OF DANIEL. The PREFACE. ALthough it be usual with those that writ Notes on any part of the Bible, to premise something touching the author of the Book they writ on, who he is, and what he is, and what the Scope of the Book of which he is said to be the author; yet these things lie so plain and obvious to the eye of every one that reads this Book of Daniel, that it seems altogether needless to give myself or the Reader the trouble of any such Preface. For the Book itself declares again and again who is the Writer of it in the five last Chapters, which are merely Prophetical, and no History of the Kings of Babylon and of the Jews interwoven into them, as there is in the seven first, or rather the first six of those seven. Nor is it any sign that the same Daniel writ not both, because the latter six of the first, from Verse 4. of Chap. 2. to the end of Chap. 7. are writ in Chaldee, the other in Hebrew, and that he speaks of himself in the third person in the seven former, but in the first in the five latter. For the first six of the seven being mainly Historical, and the Dream of the Statue being Nebuchadnezzar's dream, not Daniel's( which writ in Chaldee, is the reason why the Vision of the four Beasts, Chap. 7. is writ in Chaldee also, it so perfectly answering to that of the Statue) and so all things respecting what the Kings of Babylon did, or befell them, as much, or rather more, than the Jews, it was fit that short Chronicle should be writ in the language of the country and People, who were so plainly concerned, and who knew the truth of the things. So that it is a kind of appeal to them therein. And it being Historical, it was fit Daniel should speak of himself, who makes so great a part of the Story, in the third person, it being also more modest and becoming. And the things being so weighty, and himself an eye-witness of them, in a manner, all along, it is incredible Daniel should omit the recording of them. So that this Daniel that is so often mentioned in this Book, is certainly the Writer thereof, viz. of the first Chapter, and the three first Verses of the second in Hebrew, the things of the first Chapter being not so notorious as what follows; and in Chaldee, from the fourth Verse of the second, to the end of the seventh Chapter, occasion being given to begin there, from the Answer of the Chaldeans in Syriack or Chaldee, and for the reasons abovesaid; And of the last five in Hebrew his native language, those Prophecies respecting the People of the Jews and the Church of God at large, even to the consummation of all things: But they were to himself for the present but private Memoirs of the Visions the God of Israel had imparted to him, but so precious as were to be kept carefully by the Jewish Church to all Posterity. As for that other Query, what this Daniel was; it is likewise plain from the Book itself, that he was a singularly wise and holy Man, and a Jew of the Tribe of Judah, and of the Bloud-royal, and a Prince even in the Court of the King of Babylon, and that he lived in that garb, and not in the austere habit and garb of a Prophet, which therefore makes the Jews deny that he was one, as if not wisdom, but the Beard made the Philosopher. But the Visions seen and recorded by him demonstrate him to be a Prophet indeed, and our Saviour himself does him the right to call him so, Mat. 24.15. And lastly, Daniel's scope in writing this Book, or at least of the Spirit of God that put him upon it, is most evident. That it might be a lasting Record of the faithfulness and activeness of the God of Israel in behalf of his distressed people the Jews, and an evident argument of his far extending Providence over his Church, which according to the right sense of the Visions revealed to Daniel reaches continuedly from his times to the end of the World. CHAP. I. ARG. Jehoiakim is taken captive by nabuchadnezzar. Daniel, Hananiah, Mishael and Azariah are committed to the care of Aspenaz, Master of his Eunuchs, for three years, who gives new Names to them. They refusing the King's portion, grow fair and well liking with pulse and water. At the three years end they are found by the King in all matters of wisdom, ten times better than all the Magicians and Astrologers in his Realm. IN the third year of the reign of Jehoiakim King of Judah, came nabuchadnezzar King of Babylon unto Jerusalem, and besieged it. 2 And the Lord gave Jehoiakim King of Judah into his hand, with part of the vessels of the house of God, which he carried into the land of Shinar, to the house of his God, and he brought the vessels into the alms-house of his God. 3 And the King spake unto Ashpenaz the master of his Eunuchs, that he should bring certain of the children of Israel, and of the Kings seed, and of the Princes: 4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the Kings palace, and whom they might teach the learning, and the tongue of the Chaldeans. 5 And the King appointed them a daily provision of the Kings meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the King. 6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael and Azariah: 7 Unto whom the prince of the Eunuchs gave names: for he gave unto Daniel the name of Belteshazzar, and to Hananiah of Shadrach, and to Mishael of Meshach, and to Azariah of Abednego. 8 But Daniel purposed in his heart, that he would not defile himself with the portion of the kings meat, nor with the wine which he drank: therefore he requested of the prince of the Eunuchs, that he might not defile himself. 9 Now God had brought Daniel into favour and tender love with the Prince of the Eunuchs. 10 And the Prince of the Eunuchs said unto Daniel, I fear my Lord the King, who hath appointed your meat and your drink, for why should he see your faces worse liking, than the children which are of your sort? then shall ye make me endanger my head to the King. 11 Then said Daniel to Melzar, whom the Prince of the Eunuchs had set over Daniel, Hananiah, Mishael and Azariah, 12 Prove thy servants, I beseech thee, ten days, and let them give pulse to eat, and water to drink. 13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the Kings meat: and as thou feest, deal with thy servants. 14 So he consented to them in this matter, and proved them ten days. 15 And at the end of ten days, their countenances appeared fairer, and fatter in flesh, than all the children which did eat the portion of the Kings meat. 16 Thus Melzar took away the portion of their meat, and the wine that they should drink, and gave them pulse. 17 As for these four children, God gave them knowledge, and skill in all learning and wisdom, and Daniel had understanding in all visions and dreams. 18 Now at the end of the days that the King had said, he should bring them in, then the Prince of the Eunuchs brought them in before nabuchadnezzar. 19 And the King communed with them: and among them all was found none like Daniel, Hananiah, Mishael and Azariah: therefore stood they before the King. 20 And in all matters of wisdom and understanding that the King inquired of them, he found them ten times better than all the Magicians, and Astrologers that were in all his realm. 21 And Daniel continued even unto the first year of King Cyrus. The NOTES. V. 1. IN Jeremy, chap. 46. nabuchadnezzar King of Babylon is said to overthrow the army of Pharaoh Neco King of egypt, in the fourth year of Jehoiakim, the Son of Josiah King of Judah, in which year toward the end thereof he took Jerusalem, and reduced Jehoiakim, and caused Daniel, with others of the royal seed, to be carried captive to Babylon. Which year Jer. 25.1. is counted the first of the reign of nabuchadnezzar, because his Father then sent him with Regal authority against the King of egypt. But here in Daniel it is said to be the third year of Jehoiakim, reckoning from the death of Jehoahaz his brother, whom Pharaoh Neco had carried captive into egypt. V. 2. The land of Shinar is the land of the Chaldeans, in which Babylon was situated. And the house of Nebuchadnezzar's God is the Temple of Bel, the chief God of the Babylonians. V. 3. Eunuchs is a Greek word, and signifies such as have the care committed to them of the Bed, and does not necessary imply, being castrated or gelded. But forasmuch as with the Kings of the East, part of their office was to watch over the behaviour of their women, they were ordinarily castrated, and this Aspenaz was the Master or chief of these Bed-chamber men, as I may so call them. V. 4. skilful in the wisdom, knowledge and science they were educated in, in their own country, and had an aptness to learn the Chaldean Arts and Language. V. 5. Stand before the King, that is, wait on him and serve him. V. 7. The giving new Names is a Note of Power and Dominion over the parties to whom they are given. Wherefore the Prince of the Eunuchs changes the name of Daniel, which signifies the judgement of God; of Ananias, the grace of God; of Mishael, the anointing of God; of Azariah, the help of God; into Belteshazzar, the treasurer of the Secrets of Bel; into Shadrach, propitious be shed, or the Evil Spirit; into Meshach, one related to Sach, a Goddess of the Babylonians, as Grotius has noted, and into Abednego a servant of Venus or Lucifer. Which being thus miscalled, was no fault of these holy men, but theirs who thus miscalled them. V. 8. The defilement from the King's meat and wine was from hence, that there was first part of them, to consecrate the rest, offered to their false Gods or Idols. So that it would look like the eating and drinking of things offered to Idols. Which these holy men under the dispensation of Moses justly scrupled. V. 9. When a man's ways please the Lord, he maketh his enemies to be at peace with him, Prov. 16.7. And he was so well pleased with this abstinence of Daniel and the rest, that he inclined the heart of the Prince of the Eunuchs toward them. V. 12, 13. This experiment that Daniel appeals to of eating pulse and drinking water ten days, is a sign of great faith in the blessing of God beyond the usual course of nature, upon so unlikely a method of growing fair and well liking. But temperance and devotion, and a cheerful dependence on God's blessing, even with mean diet, must contribute much to health and beauty, and a quick and delicate air in the countenance. This is that which they Pythagoreans called Philosophical Temperance, the Mother of that wisdom which makes the face to shine, and nourishes the Souls Luciform Vehicle. V. 15. Their countenances appeared more goodly and fair, and their flesh more sound and refreshed, though they fed of nothing but pulse and water, with Temperance and Devotion, and God's blessing thereupon, than did theirs who ate the portion of the King's meat. V. 16. Upon this experiment Melzar forbore to bring them the King's portion of meat and wine, and set pulse onely before them. V. 17. This was a Philosophical Temperance, as I said before, but yet mainly a religious abstinence upon their obedience to the Law of the God of Israel Which the said God rewarded with Knowledge and Skill in all learning and wisdom in them all, but in Daniel peculiarly, with a faculty of interpreting enigmatical Dreams and Visions. V. 18. At the end of the days— that is to say, of the three years mentioned, v. 5. V. 19. When the King had communed with them, and tried what Proficiency they had made in the learning of the Chaldeans, he found there were none of their fellows in that three years study that were comparable unto them: And therefore they were thought the fittest to serve the King. V. 20. And not onely in the wisdom of the Chaldees, but in all matters of Knowledge the King was pleased to try them in, he found them ten times more skilful, not onely than those of their own Age and Form, as I may so speak, but than all the Hartummim and Asaphim, the Magicians and Wise men.( For Asaphim may seem to be the same with the Greeks sophy, as Grotius would have it) of his whole Kingdom. V. 21. Daniel continued in grace and favour with the Kings of Babylon, and remained usually there till the first year of the absolute enlarged Monarchy of King Cyrus, which was upon the death of Darius Medus, the last King of Babylon, and Uncle unto Cyrus. CHAP. II. ARG. nabuchadnezzar dreams a Dream, which slipping out of his mind, he earnestly requires of his Chaldeans what it was. Who confessing their inability in the case, are adjudged to die. Daniel obtaining some respite; upon his devout Addresses to the God of Israel has the Dream imparted to him, for which he blesses his holy Name. He giving a stop therefore to the Decree, is brought to the King to whom he both tells the dream and the interpretation thereof. And thereupon is highly honoured and advanced by nabuchadnezzar in his Kingdom. AND in the second year of the reign of nabuchadnezzar, nabuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep broke from him. 2 Then the King commanded to call the Magicians, and the Astrologers, and the Sorcerers, and the Chaldeans, for to show the King his dreams: so they came and stood before the King. 3 And the King said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4 Then spake the Chaldeans to the King in Syriack, O King, live for ever: tell thy servants the dream, and we will show the interpretation. 5 The King answered, and said to the Chaldeans, The thing is gone from me; if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6 But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts, and rewards, and great honour: therefore show me the dream, and the interpretation thereof. 7 They answered again, and said, Let the King tell his servants the dream, and we will show the interpretation of it. 8 The King answered, and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. 10 The Chaldeans answered before the King, and said, There is not a man upon the earth that can show the Kings matter: therefore there is no King, Lord, nor Ruler, that asked such things at any Magician, or Astrologer, or Chaldean. 11 And it is a rare thing that the King requireth, and there is none other that can show it before the King, except the gods, whose dwelling is not with flesh. 12 For this cause the King was angry, and very furious, and commanded to destroy all the wise men of Babylon. 13 And the decree went forth, that the wise men should be slain, and they sought Daniel and his fellows to be slain. 14 Then Daniel answered with counsel and wisdom to Arioch the Captain of the Kings guard, which was gone forth to slay the wise men of Babylon. 15 He answered, and said to Arioch, the Kings Captain, Why is the decree so hasty from the King? Then Arioch made the thing known unto Daniel. 16 Then Daniel went in and desired of the King that he would give him time, and that he would show the King the interpretation. 17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah his companions: 18 That they would desire mereies of the God of heaven concerning this secret, that Daniel and his fellows should not perish with the rest of the wise men of Babylon. 19 Then was the secret revealed unto Daniel in a night vision: then Daniel blessed the God of heaven. 20 Daniel answered and said, Blessed be the Name of God for ever and ever: for wisdom and might are his: 21 And he changeth the times and the seasons: he removeth Kings, and setteth up Kings, he giveth wisdom unto the wise, and knowledge to them that know understanding. 22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. 23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the Kings matter. 24 Therefore Daniel went in unto Arioch, whom the King had ordained to destroy the wise men of Babylon: he went and said thus unto him, Destroy not the wise men of Babylon: bring me in before the King, and I will show unto the King the interpretation. 25 Then Arioch brought in Daniel before the King in hast, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the King the interpretation. 26 The King answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27 Daniel answered in the presence of the King, and said the secret which the King hath demanded, cannot the wise men, the Astrologians, the Magicians, the Soothsayers show unto the King: 28 But there is a God in heaven that revealeth secrets, and maketh known to the King nabuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. 29 As for thee, O King, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets, maketh known to thee, what shall come to pass. 30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the King, and that thou mightest know the thoughts of thy heart. 31 Thou, O King sawest, and behold, a great image: this great image, whose brightness was excellent, stood before thee, and the form thereof was terrible. 32 This images head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass. 33 His legs of iron, his feet part of iron, and part of day. 34 Thou sawest till that a ston was cut out without hands, which smote the image upon his feet that were of iron, and day, and broke them to pieces. 35 Then was the iron, the day, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the summer threshing floors, and the wind carried them away, that no place was found for them: and the ston that smote the image became a great mountain, and filled the whole earth. 36 This is the dream, and we will tell the interpretation thereof before the King. 37 Thou, O King, art a King of Kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38 And wheresoever the children of men dwell, the beasts of the field, and the souls of the heaven hath he given into thine hand, and hath made thee ruler over them all: thou art this head of gold. 39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces; and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41 And whereas thou sawest the feet and toes, part of potters day, and part of iron: the kingdom shall be divided, but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry day. 42 And as the toes of the feet were part of iron, and part of day; so the kingdom shall be partly strong, and partly broken. 43 And whereas thou sawest iron mixed with miry day, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with day. 44 And in the days of these Kings, shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45 Forasmuch as thou sawest that the ston was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the day, the silver, and the gold: the great God hath made known to the King what shall come to pass hereafter, and the dream is certain, and the interpretation thereof sure. 46 Then the King nabuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation, and sweet odours unto him. 47 The King answered unto Daniel, and said, Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a revealer of secrets, seeing thou couldst reveal this secret. 48 Then the King made Daniel a great man, and gave him many great gifts, and made him ruler over the whole Province of Babylon, and chief of the governours over all the wise men of Babylon. 49 Then Daniel requested of the King, and he set Shadrach, Meshach, and Abednego over the assairs of the Province of Babylon: but Daniel sate in the gate of the King. The NOTES. V. 1. IN the fourth year of Jehoiakim( but third from the death of Jehoahaz) the Son of Josiah King of Judah, was nabuchadnezzar sent with Regal power by his Father Nabopolasar against Pharaoh Necho King of egypt, whose army he overthrew near Carchemish, situated on the River Euphrates, Jer. 46. He being therefore then by his Father invested with Regal Power, that is accounted by Jeremiah and Daniel the first year of his Reign in some cases: But forasmuch as Nabopolasar, the Father of nabuchadnezzar, lived about a year after this, upon whose death nabuchadnezzar first founded the Babylonian Monarchy or Empire, the fifth year of Jehoiakim, counting from the death of Jehoahaz, is according to the Babylonian Compute the first year of the Reign of nabuchadnezzar, and the sixth of Jehoiakim the second of nabuchadnezzar; according to the Babylonian compute, which is here followed. V. 2. The Magicians— The Original has it Hartummim, which derived from Heret, a graving tool or Harath, which is to grave, may properly denote such Magicians as pretend to do feats by Telesmatical Characters engraven on Metals, &c. Astrologers, Asaphim, may haply signify natural Philosophers, pretending to the skill of the Powers of Nature. Sorcerers, Mecassephim, i.e. downright wizards. And the Chaldeans, i.e. the rest of the Chaldean wise men, as they were thought. For it seems to be a name common to them all, V. 4.10. V. 4. Then spake the Chaldeans to the King in Syriack, i.e. in Chaldee. Whereupon Daniel for reasons intimated in the Preface, writes the residue of this and the five following Chapters in Chaldee. Tell thy servants the dream, &c. Skill in the Onirocriticks or in interpreting enigmatical dreams, it seems was one part of these Chaldeans profession. V. 5. Make known unto me the dream. This may seem an unreasonable demand of the King, but it is not unlikely that these Chaldeans had boasted so much of their skill beyond the truth, that the King might be persuaded that their skill reached to the discovering what one dreamed, as well as the meaning of the dream, and so was here disappointed of his expectation. V. 8. Would gain the time. You would shuffle me off, and delay me, hoping that I may divert my mind to other matters, and so forget to call to you again to perform your office in this. V. 9. Lying and corrupt words. You juggle with me, and use deceitful speeches to cover your own ignorance, that pretend to interpret any dream if it be but told you; whenas if you could infallibly interpret a prophetic dream, you would be able to tell the dream itself also, which you confess you cannot: but I have told you again and again, that I cannot myself recall my dream to mind. But tell me the dream, and I shall know that you can show me the interpretation, otherwise these are but tricks to delay, till the time be changed, i.e. till my affairs call me another way and make me regardless of this. So Vatablus. V. 10. Not a man upon earth. This therefore hugely sets off that unexpected exploit of Daniel, that he could as well tell what the King dreamed, as the meaning of his dream, v. 28. V. 11. Except the Gods. None could tell what the King dreamed, except those higher Elohim or Angels, who are so pure that they have no conversation with men, as the Aerial Genii or Daemons have, with whom these Chaldeans might pretend to have some familiarity. To this sense Grotius on the place. V. 13. The Original has it, The decree went forth, and the wise men were slain, i.e. began to be slain, some of them were dispatched, and Daniel and his Fellows sought after, as being adopted into that order. V. 15. He answered and said to Arioch. It may be so turned out of the Original; and the Seventy and the Vulgar latin turn those Hebrew words that occur here, usually so. But it is very improper to make ( Gnanah) to denote answering, when there is no mention made of any thing spoken, to answer to. The word ( Gnanah) signifies simply to speak as well as to answer, which had been the more proper translation in this place. Elsewhere our English translation balks the ill example of the Seventy and the Vulgar latin, choosing rather to use a Pleonasm, by rendering it,[ He spake and said] than to make ill sense by saying[ he answered] when nothing was said before to answer to, ch. 4. v. 30. V. 16. Daniel in an holy faith and confidence in the assistance of the God of Israel, got access to the King, and not faltering and shuffling with him as the Chaldeans did, but declaring plainly, that by the help of his God, within a day or two he would show the King both his dream which he had such a desire to recover into his mind, and also the interpretation thereof, did so assuage the wrath of the King, that he obtained his request, and had a time set him. V. 18. Should not perish. The great and imminent danger these pious persons were in, put them upon most earnest and sincere devotion, which being edged and invigorated by a firm faith, is prevalent even to the working of Miracles. See Jam. ch. 5. v. 17, 18. V. 19. Then was. This was the miraculous effect of their faith and prayer, according to that of the Apostle. The fervent inspired prayer of a righteous man availeth much. In a Night-Vision, i.e. in a Vision by night, whether waking or sleeping, each way divine, and assured by that spirit that exhibited it. V. 20. Daniel being certain that this Nights Vision was from God, gives him praise and thanks, forasmuch as wisdom and Might, that is, revealed Truth and prophetic Fortitude, viz. an unshaken assurance thereof, which will enable one to profess it before the greatest Princes or Potentates, is a gift from him. Of this prophetic Fortitude, see R. Ben-Maimon, Mon Nevoch, Part 2. c. 38. V. 21. Removeth Kings. Most of the matter of this Verse is suitable to the subject of the Vision following, comprising the Succession of the four famous Empires, which that night was revealed to him. V. 22. The darkness hideth not from thee, but the night shineth as the day, the darkness and the light to thee are both alike, Psal. 139. and so are easy and hard, clear and obscure things to his Omniscience, they are both alike. V. 23. wisdom and Might, i.e. Revealed Truth and prophetic Fortitude, and Assurance as before, v. 20. Which Impress of the spirit is as certain as touch, or any of the senses. V. 24. The wise men of Babylon. The word Hachamim here, which is wise men, is of such an indifferent sense, as the title of a Philosopher is, which sounds alike in all, when yet there is as much difference betwixt some Philosophies and other some, as there is betwixt wisdom and Folly. V. 25. To the King the Interpretation. Mention of the dream itself is both here and in the foregoing Verse omitted, when as yet the King seemed most solicitous what the dream itself was; but Daniel professing he knew the interpretation, implies he knew the dream also. V. 27. soothsayers. This is a new name we met not with before. The Original is Gezerin from Gazar to cut up, because by the cutting open the entrails of beasts, they pretended to foretell things to come. V. 28. 'tis a piece of Candour and Humanity in Daniel toward the Wise men of Babylon, whose skill it surpassed to declare the King's dream, freely to profess to the King that it was merely the gift of the God of Heaven to him, not any human art or wisdom of his own, that he was enabled to reveal this secret, and so impart it to the King. V. 29. Thou wast anxiously thoughtful on thy bed, touching the State of the Babylonian Empire and future change of things, and falling asleep, Providence cast thee into a dream that represented to thee future matters of great moment. V. 30. But that this dream slipped out of thy memory should be revealed to me, it was no peculiar effect of any wisdom of mine above other mortals, but God imparted it to me that thou mightest aclowledge it to have been thine own thought occurring to thee in thy sleep, and that they that interpnted it to thee, may gain from thee more firm belief of the truth of their interpretation. V. 31. Thou O King, when thy thoughts came into thy mind upon thy bed, and thou didst fall into the dream, whose revealment to me by the spirit of the most holy God shows it to be certainly divine, sawest and behold a great Image, or great Statue, as comprehending in it no less than the Succession of the four famous Empires. This great image whose brightness was excellent, it representing the splendour and glory of those Empires it did prefigure; Stood before thee. And the Form thereof was terrible, setting out thereby the great fear and awe these Empires cast the World into by their severity, violence and cruelty. For which cause in another Vision they are resembled to wild beasts. V. 32. This Images head was of fine gold. The orderly Succession of those four famous Empires, Babylonian, Medo-Persian, Greek and Roman( taken notice of because the concerns of the Church are complicated with their affairs, and for that their Succession extends from Daniel's time, to the blessed Millennium) is set out by the order of worth or lasciviousness of the four known Metals, Gold, Silver, Brass and Iron, and by an orderly distribution of Man's body into four parts, the Head, the Breast with the arms, the Belly with the thighs, and the Legs with the feet and toes. Where the Head naturally takes the first place, and as naturally the rest succeed in order. And it is plain here, that the Head is the Babylonian Empire. And, His Breast and his arms of silver, is the Medo-Persian. Which consisting of two people, Medes and Persians, they are fitly represented by these two arms, but with no mention of hands, of which the ten fingers would be the natural parts, because there was no division of the Medo-Persian Empire into ten Kingdoms, as there was of the Roman. His Belly and his Thighs of Brass. By this is understood the Greek Empire, which was one in Alexander, but after his death divided more notably and durably into the two Kingdoms of the Lagidae and Seleucidae, whose affairs also most concerned the Church of the Jews. V. 33. His Legs of Iron. Here begins the Roman Empire, suppose, upon Aemilius Paulus the Roman Consul his vanquishing of Perseus, the last King of Macedonia. And that Empire may very well be represented by the two legs, that state for many hundred years being most-what supported by the Supreme power of their two Consuls, which Consular power continued above an hundred years after the vanquishing Perseus King of Macedonia by Aemilius the Consul. Besides that there may be an allusion to the dividing of the Roman Empire into Eastern and Western. His feet part of Iron, part of day; which feet imply the ten toes, which are parts of the feet, and therefore represent the Roman Empire divided into ten Kingdoms. Which ten Kingdoms are also prefigured by the ten Horns of the fourth Beast, chap. 7. And since the division of the Empire into ten Kingdoms was not till it had become Christian, the Iron and day may fitly here denote the Secular power and ecclesiastic, which day or Earth seems to be alluded to, Apoc. 12.16. V. 34. Thou sawest till a ston was cut out without hands, i.e. Besides this Image and the four distinct Metalline parts thereof, thou sawest moreover a ston cut out without hands, no man with Axe or Gav-lock dislevering it. Which ston is Christ and his true Church, himself being born in a supernatural way by the overshadowing of the Holy Ghost, and his Church being raised and propagated in a supernatural way, by the assistance also of the Holy Spirit, by real Miracles, by unfeigned Sanctity, and by invincible Patience, and suffering for the Truth. Which smote the Image upon his feet which were of Iron and day, and broke them in pieces. This true apostolic Church, which appeared with Christ and his Apostles, and so on in those pure Primitive times, will at last strike the Image upon his feet, namely under the seventh Vial, or at that War of the Rider on the white Horse, wherein the Beast and the false Prophet( the Remainder of the Iron and degenerate day) are cast into a Lake of fire burning with brimstone, Apoc. 19.21. V. 35. Then was the Iron, the day, the Brass, the Silver and Gold broken to pieces together, and became as the chaff of the summer threshing floor, and the wind carried them away that no place was found for them. This plainly answers to the casting of the Beast and false Prophet into the Lake of fire burning with brimstone. Both places signify the utter abolishing all the Idolatrous tyranny remaining in the Roman Empire at that time, whether in the Secular or Ecclesiastical Powers. But that then the day, Brass, Silver and Gold are said to be broken in pieces together, that is onely an Embellishing the external Cortex of the Vision, And the ston that smote the Image, became a great mountain, and filled the whole earth, that is. The true apostolic Church purged from all Superstitious, Idolatrous and Tyrannical Principles and Practices will overspread the whole world in a manner. The Kingdoms of this world( as it is predicted in the Apocalypse) becoming the Kingdoms of the Lord and his Christ. This state of the Church may be termed Regnum Montis, the Kingdom of the Mountain, as Mr. meed has well noted, as the State before this may be called, Regnum Lapidis, the Kingdom of the ston. V. 36. This is the Dream; which miraculously, and by the more inspiration of the Spirit of the most High was communicated unto me, and which the King cannot deny but to have been his dream, which he was so desirous to recover into his mind. And we will tell the interpretation thereof before the King, which he may be sure is true and Divinely inspired, it being impossible any man should know the thoughts of another man, especially so strange and operose as these, unless he were inspired. Whence my declaring the dream ought to be looked upon as a certain assurance of the truth of the interpretation, which is this. V. 37. Thou, O King, art a King of Kings, i.e. The greatest King on earth, For the God of Heaven hath given thee a kingdom, power and strength, and glory. Thou hast a strong, potent and glorious Kingdom, and it is the gift of God unto thee, and therefore thou shouldst remember to govern as his Vicegerent. V. 38. And wheresoever the children of men dwell, viz. the cultivated places of his Kingdom. The Beasts of the field, The desert places of Arabia and afric, says Grotius. And the fowls of the heaven; Invious and inaccessible Rocks, where onely the fowls of heaven can nest, Hath he given into thy hand, and hath made thee ruler over them all. All these diversities of the vast places of thy Kingdom art thou Lord over. And God having given thee so large an Empire, so prosperous and glorious, I declare unto thee, Thou art this head of Gold. Which is briefly and figuratively spoken by a Synecdoche or metonymy, for, Thou art the Lord and Owner of it. From whence we may be assured, that the Head of Gold signifies the Babylonian Kingdom, nabuchadnezzar being then King of Babylon. V. 39. And after thee shall arise another kingdom inferior to thee. The first Empire comprised in this Image being thus evidently the Babylonian, it does naturally follow that the second must be the Medo-Persian, begun in Cyrus; but in that this Medo-Persian Empire seems to be said to be inferior or lesser than the Babylonian, though there was the Accession of Persia, and all the Acquists of Cyrus added thereto, this difficulty is to be solved out of the very text; where( to thee) seems on purpose put for( to thine) that the first head of this following Kingdom might be understood to be more especially compared with him, in which there seems apparent odds. For Cyrus, the first head of the Medo-Persian Monarchy reigned not passing six or seven years( or but two or three according to some) in that enlarged Empire, whenas nabuchadnezzar in his Babylonian Empire reigned 43 years, for far the greatest part, most splendidly and prosperously, insomuch that the excess of his prosperity cast him into that Septennial delirancy, out of which he was recovered, and gave praise to the God of Heaven. So that he had 36 years of clear prosperity in his Empire of Babylon. But Cyrus, as he reigned but a small time in the Medo-Persian Empire, so he was vanquished ingloriously by the hand of a woman Tomyris a Scythian Queen, who cut off his head and cast it into a vessel of blood, saying, Satia te cry sanguine quem sitisti. And another third kingdom of Brass. This shows plainly that the golden, silver and brass part of the Image signify three distinct Kingdoms, and no more. But now it is evident in History, that as the Medo-Persian Empire succeeded the Babylonian, so the Macedonick or graecian succeeded the Medo-Persian. For Alexander Macedo, after he had vanquished Darius Codomannus in his last battle at Arbela, translated the Monarchy from the Medes and Persians, to the Grecks, about the third year of the hundred and twelfth Olympiad. Which shall bear rule over all the earth, 1 Maccab. 1. He made many Wars, and won many strong Holds and slay the Kings of the earth, and went through to the ends of the earth. See also Justin lib. 12. V. 40. And the fourth kingdom shall be as strong as Iron. That this fourth Kingdom is the Roman, is manifest from hence, that it succeeds the Greek Empire, which it may seem most properly first to seize upon, when Aemylius Paulus the Roman Consul had vanquished Perseus the last King of Macedonia. But about an age after, the Kingdoms of the Lagidae and Seleucidae, those two eminent parts or thighs rather of the Macedonick or Greek Empire, were subdued by the Romans. The last of the Seleucidae or Kings of Syria, Tigranes was vanquished by Pompey, and Syria reduced into a Province; as also egypt by Augustus, when he had vanquished Antonius the husband of Cleopatra, daughter of Ptolemaeus Auletes the last but one of the Lagidae or Kings of egypt. Whence it is plain, that the Roman succeeds the Greek Empire, as the Greek the Medo-Persian, and that therefore this is the fourth Kingdom, prefigured by the Image of the four several Metals, and not the Kingdom of the Lagidae and Seleucidae, during which the ston cut out without hands did not happen, which yet was to happen within the duration of the four Empires signified by the Statue. Forasmuch as Iron breaketh in pieces and subdueth all things, and as Iron breaketh all these, viz. all these Metals of Gold, Silver and Brass, shall it, this Roman Kingdom or Empire( not that of the Lagidae and Seleucidae) Break in pieces and bruise, the Countries and People which the Babylonian, Medo-Persian and graecian Empires had ruled over. V. 41. And whereas thou sawest the Feet and Toes. Here is mention made of Toes with the Feet, which justifies our exposition above, v. 33. But now we are come hither, we must remember we are come unto that period of the Roman Empire, when it was divided into ten kingdoms, which are intimated by the ten toes of the Statue, as they are by the ten horns of the Beast actually crwoned, Apoc. 13. Which is the time that the two-horned Beast rises out of the earth. And why not out of a white clayey clammy earth, such as Potters make use of, as well as out of any other earth besides? Nor will any man, I think, while he considers that the Iron here signifies Men, a body politic of them, stick to admit that this day does signify so likewise. But there being so palpable a difference betwixt Iron and day, it is manifest there must be as great a difference betwixt those two bodies politic, and therefore the Iron must be the Secular, the day the ecclesiastic. As it is said of the Papal Hierarchy, which is the little Horn, chap. 7.24. that that Horn or King shall be divers from the rest. Which diversification here betwixt the Secular and ecclesiastic power signified by the Iron and day, need not be expressed in words, the Symbols themselves being so apparently different. Part of Potters day and part of Iron. This implies, that by that time the Empire was divided into ten Kingdoms, the Summa potestas began to be neither in the Secular power absolutely, nor in the Hierarchical, but they were so mingled together, that it was not complete or full, nor sure without the concurrence of both, the ecclesiastic power getting such an hank upon the Secular in ordine ad spiritualia, the effects whereof within no long time appeared with a witness. The kingdom shall be divided, that is, The power will be divided or shared betwixt the Papal or Sacerdotal Hierarchy, and the Secular orders of Emperours and Kings. For the Iron and day cannot stand for the division of the Empire into ten Kingdoms; for that the ten Toes prefigure, but the sharing of the Summa potestas betwixt the Secular Magistrate and the Papal or Sacerdotal Hierarchy, the Empire, by their encroachments and universal power over all the ten Kings, the Emperours themselves not excepted, becoming a Sacerdotal Empire rather than Secular. To which Papal or Sacerdotal Empire those words seem to refer. But there shall be in it of the strength of Iron, forasmuch as thou sawest the Iron mixed with the miry day, that is, The Sword-men or Secular power of the ten Kings was so assured to the maintaining of the Power and the Institutes of the Papal Hierarchy( though never so foul or idolatrous so they made for the Sacerdotal worldly interest) that the Papal Empire, or the Empire framed according to that pattern and scope, was as it were strengthened with Iron. Which is that which is intimated, Apoc. 17.13. where the ten Kings are said to give their strength and power to the Beast that was, and is not, and yet is. Which is the Empire re-fashioned again into a Pagan-like Idolatrous form for the worldly advantage of the Papal Hierarchy. Thus was the Iron mixed with the mirie day, the ten Kings cleaving so close to the Interest of the Papal Idolatrous Clergy. V. 42. And as the Toes of the feet were part of Iron, and part of day, i.e. As every one of those ten Kingdoms consisted of Temporal power and Ecclesiastical, the Papal Hierarchy being branched through all the ten Kingdoms till the Reformation. So the kingdom shall be partly strong, and partly broken, that is. The Roman Empire divided into those ten Kingdoms shall be partly strong and partly brittle, the Papal power weakening the Absolute power of each Kingdom, and occasioning many breaches and jars in Christendom. V. 43. And whereas thou sawest Iron mixed with miry day. I shall tell thee the reason of it, by what means it came to pass in that measure it did. They shall mingle themselves with the seed of men. So our English renders it, and most translators and Interpreters run this way, and understand by it the interchangeable marriages of great Potentates of several Kingdoms, thereby to strengthen mutual Interest and Amity. But this cannot be the sense, because the strengthening of union here is not betwixt the Secular Potentates and Princes, that is, betwixt the Iron and Iron, but betwixt the Iron and the day. Looking therefore simply to the Original, the genuine sense seems to be this. They shall mix together, or join themselves together, per sementem hominum, by the planting or sowing of sorry obscure men to appearance. For so the word signifies( not Nobles or Princes) namely, Monks and Friars, in their Seminaries, Covents or Monasteries, and the like, trained up there, on purpose, to the skill of kindling a zeal both in great men, and especially in the common people, for such principles and practices as tend most to the support and interest of the Papacy. See Dr. H. More upon the place, and his Notes thereon, and the Answer to the Remarker. But they shall not cleave, so very firmly, one to another, even as Iron is not mixed with day. And what bickerings and clashings there have been betwixt these two powers the Secular and ecclesiastic in particular Kingdoms, the Chronicles of each Kingdom will declare; As also what combats there have been betwixt the Popes and the Emperours, both Greek and German, is notoriously known to all. This passage therefore in Daniel seems to answer to that in the Apocalypse, chap. 17. v. 16. And the ten horns which thou sawest upon the beast, they shall hate the whore, &c. V. 44. And in the days of these Kings shall the God of heaven set up a kingdom which shall never be destroyed. After Daniel in his interpretation has gone through all the four Empires comprised in that Image of four several Metals( which nabuchadnezzar saw) from head to foot: Now he begins to explain the Mystery of the ston cut out without hands, whereby is understood Christ with his truly pure and apostolic Church, as has been above proved. Wherefore by[ in the days of those Kings] must be understood in the days of the fourth, viz. in the time of the Roman Empire. For Christ was born, and his Gospel divulged, and his Church first gathered in that time. Which from this passage in Daniel is called the Kingdom of Heaven and the Kingdom of God, in which God truly rules by his spirit. Which kingdom shall never be destroyed, the gates of Hell shall never prevail against it. The true and living Church which the Spirit of Christ actuates, this shall never fail. And the kingdom shall not be left to other people; the Persians succeeded the Babylonians, the Greeks the Persians, and the Romans the Greeks, but no Empire shall succeed, nor any people the true Christian Church, which is the Kingdom of God, and which either as Regnum Lapidis, or else as Regnum Montis will last to the end of the world. But it shall break in pieces, and consume all these kingdoms, i.e. When it has become Regnum Montis, it will have overspread, and will possess and keep in rule all the Countries that the four great Monarchies signified by the Statue had occupied, And it shall stand for ever. According as it is said Apoc. 11.16. The Kingdoms of the World are become the Kingdoms of the Lord and his Christ, and he shall reign for ever and ever. V. 45. Forasmuch as thou sawest that the ston was cut out of the mountain without hands, and that it broken in pieces the Iron, the Brass, the day, and the Silver and Gold. i. e. Forasmuch as thou sawest the ston cut out of the Mountain to do this, which signifies the true Church of Christ thus supernaturally begun, and as supernaturally emerging to this glorious issue at last, being carried on by the power and conduct of his Spirit; who will then open a door of success, that no man shall be able to shut, as it is said to the Church of Philadelphia: Considering, I say, that Omnipotency itself is the spring of this motion, and that it does not depend on the humours and purposes of men, I can of a truth declare unto the King that, The great God hath made known unto the King what shall come to pass hereafter, or, after this, namely, after the demolition of all these four Empires, the Vision reaching to the end of the world, which that expected glorious state of the true Church will precede, when the Kingdom of the ston cut out of a Mountain, i.e. out of the Roman Empire, shall itself become the kingdom of the Mountain, and fill the whole earth, i.e. when that state of the glorious and pure Church shall spread over all. And the dream is certain, and the interpretation thereof sure. Sure touching the whole matter, but more particularly touching that excellent state of the Church concerning which it is said, Apoc. 21.5. And he that sate upon the Throne said, Behold I make all things new. And he saith unto me writ, For these words are true and faithful. And he said unto me it is done, I am Alpha and Omega, the beginning and the end. The dream that he has interpnted is certain, especially the most concerning part thereof, the glory and prosperity of the true Church of Christ, it being to be achieved by the irresistible power of the Lord Jesus. V. 46. nabuchadnezzar was so surprised and astonished at Daniel's revealing this secret, and interpreting the dream, that, as if he were a God come down upon earth, he commanded an oblation and sweet odours to be offered unto him. Which questionless Daniel refused, attributing all that he had performed, to the more assistance of the God of Israel. V. 47. A revealer of secrets. These words and others in this verse seem to be taken from the mouth of Daniel, when he excused himself from being sacrificed to, as not able to do any thing of himself, but by the more revelation of God unto him. Which nabuchadnezzar seems here to assent to, and thereupon magnifies the God of Israel. V. 48. These human honours and high employments Daniel did not refuse, but accept, not out of ambition, but to serve his Prince, and to be in a better capacity of relieving the distressed people of God, his countrymen the Jews, and of advancing some of them to honourable places, as it appears in the following verse. V. 49. Shadrach, Meshach and Abednego under Daniel administered abroad the affairs of the Province of Babylon. But Daniel kept to the Court, he having the King's ear, and his counsels being of that value with him. In the gate of the King. In aula Regis {αβγδ}, so the Seventy. In porta, so Vatablus, and the Turkish Court is called the Port at this very day, as Grotius has noted. CHAP. III. ARG. nabuchadnezzar dedicateth a golden Image in the Plain of Dura, in the Province of Babylon. Shadrach, Meshach and Abednego decline the worshipping of it, and are accused thereof to the King. He grievously threatening them, they yet stoutly persist in their pious resolution against so gross Idolatry. They are cast into a fiery furnace, but the God of Israel miraculously delivers them. nabuchadnezzar astonished at the Miracles, blesseth their God, and promotes them in the Province of Babylon. nabuchadnezzar the King made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the Province of Babylon. 2 Then nabuchadnezzar the King sent to gather together the Princes, the Governours, and the Captains, the Judges, the Treasurers, the counsellors, the Sheriffs, and all the Rulers of the Provinces, to come to the dedication of the image which nabuchadnezzar the King had set up. 3 Then the Princes, the Governours, and Captains, the Judges, the Treasures, the counsellors, the Sheriffs, and all the Rulers of the Provinces, were gathered together unto the dedication of the image that nabuchadnezzar the King had set up, and they stood before the image that nabuchadnezzar had set up. 4 Then an Herald cried aloud, To you it is commanded, O people, nations and languages, 5 That at what time ye hear the sound of the Cornet, Flute, Harp, Sackbut, Psaltery, Dulcimer, and all kinds of music, ye fall down and worship the golden image that nabuchadnezzar the King hath set up: 6 And whoso falleth not down and worshippeth, shall the same hour be cast into the midst of a burning fiery furnace. 7 Therefore at that time, when all the people heard the sound of the Cornet, Flute, Harp, Sackbut, Psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshipped the golden image that nabuchadnezzar the King had set up. 8 Wherefore at that time certain Chaldeans came near, and accused the Jews. 9 They spake, and said to the King nabuchadnezzar, O King, live for ever. 10 Thou, O King, hast made a decree, that every man that shall hear the sound of the Corner, Flute, Harp, Sackbut, Psaltery and Dulcimer, and all kinds of music, shall sall down and worship the golden image: 11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery surnace. 12 There are certain Jews, whom thou hast set over the affairs of the Province of Babylon, Shadrach, Meshach and Abednego: these men, O King, have not regarded thee, they serve not thy gods, nor worship the golden image which thou hast set up. 13 Then nabuchadnezzar in his rage and fury, commanded to bring Shadrach, Meshach and Abednego: then they brought these men before the King. 14 nabuchadnezzar spake, and said unto them, Is it true, O Shadrach, Meshach and Abednego? do not ye serve my gods, nor worship the golden image which I have set up? 15 Now if ye be ready, that at what time ye hear the sound of the Cornet, Flute, Harp, Sackbut, Psaltery and Dulcimer, and all kinds of music, ye fall down, and worship the image which I have made, well: but if ye worship not, ye shall be cast the same hour into the midst of a fiery furnace: and who is that God that shall deliver you out of my hands? 16 Shadrach, Meshach and Abednego answered, and said to the King: O nabuchadnezzar, we are not careful to answer thee in this matter. 17 If it be so, our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O King. 18 But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship thy golden image which thou hast set up. 19 Then was nabuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more, than it was wont to be heat. 20 And he commanded the most mighty men that were in his army, to bind Shadrach, Meshach and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 22 Therefore because the Kings commandment was urgent, and the furnace exceeding hot, the slame of the fire slay those men that took up Shadrach, Meshach and Abednego. 23 And these three men, Shadrach, Meshach and Abednego, sell down bound into the midst of the burning fiery furnace. 24 Then nabuchadnezzar the King was astonied, and rose up in hast, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered, and said unto the King: True, O King. 25 He answered, and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God. 26 Then nabuchadnezzar came near to the mouth of the burning fiery surnace, and spake, and said, Shadrach, Meshach and Abednego, ye servants of the most High God, come forth, and come hither. Then Shadrach, Meshach and Abednego, came forth of the midst of the fire. 27 And the Princes, Governours and Captains, and the Kings counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. 28 Then nabuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach and Abednego, who hath sent his Angel, and delivered his servants that trusted in him, and have changed the Kings word, and yielded their bodies, that they might not serve, nor worship any God, except their own God. 29 Therefore I make a Decree, That every people, nation and language, which speak any thing amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, because there is no other God that can deliver after this sort. 30 Then the King promoted Shadrach, Meshach and Abednego, in the Province of Babylon. The NOTES. V. 1. THis Image was plainly a Coloss, though of Gold, little inferior to that of Rhodes, 105 feet high, called the Statue of the Sun, one of whose names is Belus, the same with the chief God of the Babylonians, but the vastness of the Magnitude thereof implies it was not of solid Gold, but hollow. And in that it is said to be set up in the Plain of Dura, in the Province of Babylon, where Shadrach, Meshach and Abednego administered affairs under Daniel, it gives light to what end nabuchadnezzar by the importunity of his flattering Courtiers might be urged to set this Image up, haply by such arguments as these. To immortalize his name, and avert the ill Omen of the golden head in Daniel's Image, which the Silver and other base Metals should succeed, this Image being from head to foot all Gold, and to take off the suspicion of his having grown too cool towards the Religion of his country. A medley of such considerations as these might carry him on to the erecting this Image, the thing suiting so well with his pride and ambition, while the great aim of them that counseled him to it, was to ensnare Shadrach, Meshach and Abednego out of the envy they bore them, for the honourable employments they had in the Kingdom, being no Natives thereof. V. 2. To the dedication. It is not said to whom. Some therefore would have it to Nabopolasar, Nebuchadnezzar's deceased Father, others to himself, as affecting divine honours( as other Kings and Emperours have done) though he was yet alive. But it seems most credible that it was to Bel the chief God of his country, as serving his Political design best to set himself right in the eyes of his people. V. 5. The Harp, Psaltery and Dulcimer. All those three instruments in the Chaldee, which the latin from the Greek renders Cithara, Psalterion and Symphonia, they are the same in the Chaldee as in the Greek. But as Grotius notes, large Colonies of the Aeolians and jonians brought into Asia had scattered such names amongst them before Daniel's time. V. 6. This persecution of the Jews, and driving them to Idolatry as much as they could, for fear of being cast into the fiery furnace is Typical of the Martyrdoms of the Primitive Christians by the Pagan Emperours, Nero and others, says Cornelius à Lapide. But it is still more assuredly typical of those numerous companies of Martyrs burnt by the Pope for their not complying with his Idolatries. This burning men alive being far more frequent under the Popes, than under the Pagan Emperours, and the Spirit of prophesy also calling the Papal Hierarchy, as for other causes, so amongst the rest, for this very cruelty, the Whore of Babylon, Apoc. ch. 17. V. 10. Thou, O King, hast made a decree. Which these counsellors got from him merely to ensnare the Jews by it, as now they conceive they have got them into their net. V. 12. Shadrach, Meshach and Abednego. A man may here be a little amused that he finds not Daniel's name in this roll of heretics, that will not worship the golden Image that nabuchadnezzar hath set up, but the accusers it seems had some wit and craft in their malice. If they had pulled at him, his Interest seemed so great in the Court, and his Person so sacred and venerable with the King, that it might have hazarded their success against the rest. They serve not thy God, nor worship the Golden Image, &c. viz. the Image set up in honour to the chief God of the country, as I noted above. V. 13. nabuchadnezzar in his rage and fury. The sense of his own greatness and present sit of zeal before his people for the Religion of his country, made him impatient of being contradicted in so solemn a command, and there is nothing so cruel as zeal for Idolatrous worship. They are enraged as Gallants for their Mistresses. And this golden Image certainly was a very garish and costly one. V. 14. My Gods, nor worship the golden Image. The mention of his gods, and the worship of the golden Image being joined together, intimates plainly that this Image was dedicated to some of his gods, to Bel suppose, and not to himself, as we noted above. V. 15. Ye shall be cast into a fiery furnace. A severe sentence, and the more aggravable in that he was convinced, chap. 2.47. that Daniel's God, who was the God of the Jews, was a God of Gods, and he could not but know that he would have his servants to worship no other God but himself, nor bow down to graved Images. Wherefore this was most horrid injustice and cruelty in nabuchadnezzar King of Babylon in using the servants of God in this sort. What is it then in the Mystical King of Babylon that knows more certainly that God has forbidden us all Image-worship and Idolatry, and yet has adjudged I know not how many thousands of Protestants to fire and faggot for not complying with his Roman Idolatrous worship? All things befell the Jews in Types and Figures, whence the King of Babylon may rightly be deemed a figure of the Pope, as Luther and many other Protestants have made him, and as St. John has made the Papal Hierarchy the Whore of Babylon, Apoc. ch. 17. Who is that God; The present rage the King was in made him forget what a God the God of Daniel was, who permitted his heart to be hardened as he did Pharaoh's, for the greater illustration of his own glory in delivering his people. V. 16. We are not careful, i.e. We are held with no solicitude or anxiety about answering thee in this matter. It is a plain case to us whatever comes on it, that according as we are instructed by our Divine Lawgiver Moses, we are to worship no other God than the God of Israel, nor to bow down to any graved Images. V. 17. If it be. If you will cast us into a fiery furnace, our God whom we serve, can if he will, deliver us, and he will if he think it best, to whose judgement we subscribe, having a firm faith in his special providence over all those that trust in him. V. 18. But if not, If he don't deliver us out of thine hands, we will yet commit our souls into his, as into the hands of our faithful creator; and rather endure the pains of a fiery furnace, than the torments of a violated conscience, more formidable than the flames of Hell. V. 19. Full of fury. To Greatness, to which all the world useth to crouch, the firm undaunted courage of these three innocent persons, whom the fear of so torturous and terrible a death could not force to such a foul act of Idolatry, could not but be hugely nettling and provoking, it being such an unexpected surprise, and looking so like a contempt of Imperial power, even in the greatest awe and terror thereof. This seems to have put nabuchadnezzar into this rage and fury, even to the misfiguring his own visage by the distemper of his passion, he being impatient to meet with any power that could baffle his. But there is a greatness in the true Saints of God that no Grandeur can match, of which St. John witnesses, 1 Epist. 4.4. Greater is he that is in you, than he that is in the world. By virtue whereof they were enabled to overcome both the World and Antichrist at once. V. 22. The flamme of the fire slay those men. Some flake of fire unexpectedly was cast out of the furnace whereby those men were slain that cast Shadrach, Meshach and Abednego bound into the furnace. Which unexpected accident made nabuchadnezzar go to the furnace, as is said presently after. V. 24. Was astonied, viz. at the unexpected slaying of those men by a flake of sire issuing out of the furnace, which made him approach the furnace, and view things there. V. 25. I see four men loose. For they were cast in bound, haply with some small Chains of Iron, for Cords the fire would instantly consume. The form of the fourth like the Son of God. This is he( Phil. 2.5.) who being in the form of God, was in the fullness of time found in fashion as a man, and humbled himself even to the death of the across, to redeem the world from sin and misery. This, in a word, was Christ, according to the opinion of the Ancients, Tertullian, Irenaeus, Hippolytus Martyr, Augustinus and others. And all those Fathers or other Interpreters that make Christ the conductor of the children of Israel out of the land of egypt, and a frequent visitor of the ancient patriarches will easily agree to this opinion, and he being the God of Israel, it is reasonable to conceive he neglected not his people in their captivity, and the least in their greatest straits. And him whom the Winds and Seas obeied in his incarnation, here the element of fire obeys in his prelusion thereto in this, appearing visibly in human shape to succour his servants. V. 26. Came near. He came nearer than before to the mouth of the fiery furnace to call out Shadrach, Meshach and Abednego. And they came forth of the midst of the fire. Where the decent carriage of this business is observable, viz. that there was so great deference had to Sovereign power, that these three innocent persons, though assisted with the miraculous aid of the Son of God, came not out of the fiery furnace, till they were called out by that Sovereign authority that cast them in. V. 27. Nor was an hair of their head singed. This is an unexpressible great miracle, that a furnace seven times hotter than usual for dispatching Delinquents, that the fierceness of the fire thereof should be so tamed, or every thing that belonged to those innocent persons so strengthened and held together against the fury of so raging an element, that not so much as an hair of their head was singed, nor any scent of fire on their garments. This demonstrates the Divinity of the fourth person that walked with them. Nothing less than the Son of God could effect this. V. 28. Who hath sent his Angel. The effects show that he was the Son of God in a peculiar sense, i.e. Christ himself. Though nabuchadnezzar here calls him the Angel of God. But so did the Prophets also call him {αβγδ}, the Angel of the Covenant, Malach. 3. and {αβγδ}, the Angel of the great Council, Esay. 5.6. See Munster on the place, who is of Irenaeus's opinion, and other ancient Fathers. And Christ, Apoc. 10. is there also called an Angel. And have changed the King's word, i.e. done contrary to it, not observed his decree. Here nabuchadnezzar being convinced of the holiness and uprightness of these three persons, is forced to break out into the praises of that carriage for which before he sentenced them to the fiery furnace. And happy those Potentates who are convinced in this world of the truth and uprightness of the servants of God, that refuse to comply with the Idolatry they would by the terror of fire and other cruelties force them to, that their eyes be not opened when it is too late, in the midst of the tormenting pains of Hell. V. 30. Promoted. Restored them to the honourable employments they had before, and heaped upon them farther honour and riches. CHAP. IV. ARG. nabuchadnezzar moved by several miraculous things done through the assistance of the God of Israel, and particularly by Daniel his interpreting the dream mentioned here that so nearly concerned him when his Magicians could not, the sad event also ratifying the interpretation, he humbly confesses the power and dominion of the most High, acknowledging the same before all Nations and People. nabuchadnezzar the King, unto all people, nations and languages that dwell in all the earth; Peace be multiplied unto you. 2 I thought it good to show the signs and wonders that the high God hath wrought toward me. 3 How great are his signs? and how mighty are his wonders? his kingdom is an everlasting kingdom, and his dominion is from generation to generation. 4 I nabuchadnezzar was at rest in mine house, and flourishing in my palace: 5 I saw a dream which made me afraid, and the thoughts upon my bed, and the visions of my head troubled me. 6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. 7 Then came in the Magicians, the Astrologers, the Chaldeans, and the soothsayers; and I told the dream before them, but they did not make known unto me the interpretation thereof. 8 But at the last Daniel came in before me,( whose name was Belteshazzar, according to the Name of my God, and in whom is the spirit of the holy gods) and before him I told the dream, saying, 9 O Belteshazzar, Master of the Magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. 10 Thus were the visions of mine head in my bed: I saw, and behold, a three in the midst of the earth, and the height thereof was great. 11 The three grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth. 12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelled in the boughs thereof, and all flesh was fed of it. 13 I saw in the visions of my head upon my bed, and behold, a watcher, and an Holy One came down from heaven. 14 He cried aloud, and said thus; hue down the three, and cut off his branches, shake off his leaves, and scatter his fruit; let the beasts get away from under it, and the fowls from his branches. 15 Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the due of heaven, and let his portion be with the beasts in the grass of the earth. 16 Let his heart be changed from mans, and let a beasts heart be given unto him, and let seven times pass over him. 17 This matter is by the decree of the watchers, and the demand by the word of the holy Ones: to the intent that the living may know, that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. 18 This dream, I King nabuchadnezzar have seen: Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able, for the spirit of the holy gods is in thee. 19 Then Daniel( whose name was Belteshazzar) was astonied for one hour, and his thoughts troubled him: The King spake and said, Belteshazzar, let not the dream or the interpretation thereof trouble thee. Belteshazzar answered, and said, My Lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. 20 The three that thou sawest which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth: 21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all, under which the beasts of the field dwelled, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O King, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23 And whereas the King saw a watcher, and an holy One coming down from heaven, and saying, hue the three down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass in the tender grass of the field, and let it be wet with the due of heaven, and let his portion be with the beasts of the field, till seven times pass over him: 24 This is the interpretation, O King, and this is the decree of the most High, which is come upon my Lord the King: 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as Oxen, and they shall wet thee with the due of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 26 And whereas they commanded to leave the stump of the three roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. 27 Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity. 28 All this came upon the King nabuchadnezzar. 29 At the end of twelve months he walked in the palace of the kingdom of Babylon. 30 The King spake and said, Is not this great Babylon, that I have built for the house of the Kingdom, by the might of my power, and for the honour of my majesty? 31 While the word was in the Kings mouth, there fell a voice from heaven, saying, O King nabuchadnezzar, to thee it is spoken; The kingdom is departed from thee. 32 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as Oxen, and seven times shall, pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 33 The same hour was the thing fulfilled upon nabuchadnezzar, and he was driven from men, and did eat grass as Oxen, and his body was wet with the due of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. 34 And at the end of the days, I nabuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised, and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. 35 And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What dost thou? 36 At the same time my reason returned unto me: and for the glory of my kingdom, mine honour and brightness returned unto me, and my counsellors, and my Lords sought unto me, and I was established in my kingdom, and excellent majesty was added unto me. 37 Now I nabuchadnezzar, praise, and extol, and honour the King of heaven, all whose works are truth, and his ways judgement, and those that walk in pride he is able to abase. The NOTES. V. 1, 2. nabuchadnezzar being a more natural man, neither radicated in true holiness, nor hardened in a false Atheistick Philosophy, that makes men the nearest like devils, and worse than beasts, was of a very uneven temper, and according as the external occurrence of things moved his animal Passions, was driven with a strong gale of wind to outward actions, now one way, then another, sometimes laudable, as his praising Daniel's God after he had expounded to him his dream of the Metalline Statue, then stirred up by some crafty counsels, that tickled his ambition, and suited with his politics and Superstition; he is carried full sail to the making of a Golden Coloss of sixty cubits high, which all must worship under the penalty of being cast into a fiery furnace. But upon Shadrach, Meshach and Abednego their being so miraculously delivered out of it, he then magnifies their piety for disobeying his command, and extols the God of Israel above all gods. And in this Chapter he listens a while to the good counsels of Daniel, that interpnted to him his ill boding dream, which was to kerb his pride. But within a twelve month he lets the reins loose to that natural 'vice of his, and brings the predicted evil upon himself, which he was forewarned of. In which, when he had smarted for a time, and was restored, he lift up his eyes to heaven, and blesseth the most High that liveth for ever and ever, and is such a penitent that he makes confession of the humbling hand of God upon him to all the world, as we may observe in perusing the Chapter through. V. 4. Flourishing in my Palace, i.e. Abounding in wealth, peace and prosperity after so many Nations and Countries subdued by him, which puffed him up so, and swelled him with pride. V. 7. The Magicians and Astrologers— See what we have said upon chap. 2. v. 2. and 27. V. 8. The spirit of the holy gods. Though Thedotion render it, the Spirit of the Holy God, as elsewhere it may be, yet nabuchadnezzar continuing an Idolater, it's likely understood Elohim in the plural number. V. 9. Master of the Magicians. Rab Hartummim, the chief of the Magicians: see chap. 2. v. 2.27. In that Chapter v. 48. He is called Rab Sigenin, chief of the Governours, and that over all the wise men of Babylon. And the interpretation thereof,[ and] is as much as[ that is to say] that is to say the interpretation thereof. For not Daniel, but nabuchadnezzar was here to tell the dream, but Daniel to interpret it. See Ezra chap. 4. v. 7. V. 10. A three in the midst of the earth. An high and large spreading three, according to the doctrine of the Indian, Persian and egyptian Onirocriticks signifies a mighty Potentate. Thus the King of Assyria is compared to a goodly Cedar in Lebanon, Ezek. chap. 31.3. See Synops. Prophet. Book 1. Chap. 9. Sect. 7. V. 12. The fowls of the heaven dwelled in the boughs thereof: As it is said of the King of Assyria, Ezek. chap. 31.6. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young. By the fowls are understood the Grandees and Ministers of State, by the Pecora campi, the common people. V. 13. A watcher and an holy One, Eir vecaddish, where Eir, which signifies a Watcher, the Seventy render an Angel. And an Angel is called Eir, or a Watcher, because they being not clogged with drowsy and dull flesh and blood, but having more fiery and aetherial bodies, they are never drowned in sleep, as we mortals are. And they are also called Watchers from their Office or Ministry, they watching over the affairs of men. But whereas there is added, vecaddish, and an holy One, the Particle[ ●] will be better rendered[ that is to say] an holy One, viz. an holy Angel; To whose care the affairs of mankind, especially of the Church of God, are committed. There was the like sense of[ ●] v. 9. V. 14. hue down the three, i.e. Cut away all the power of this mighty Potentate, in which, and under which, so many Grandees and People were shrouded, or rather, it being an Hypallage, cut him off, or sever him from this Imperial power by dis-inabling and incapacitating him for the management thereof. V. 15. Nevertheless leave the stump of his roots in the earth, i.e. Spare Nebuchadnezzar's life, nor let any one presume to succeed him in his Kingdom while he is alive, however he be incapacitated to rule for the present. Even with a band of Iron. And with a band, i.e. And with a chain of Iron or Brass, let him be as it were tethered in the tender grass of the field, that is, confined to this brutish state of a ferine melancholy. For the Vision seems to pass to a new Symbol or Representation of Nebuchadnezzar's condition, which is called Iconimorum Metallaxis, or change of Symbols, by Interpreters of prophesy. See Synops. Prophet. lib. 1. chap. 4. sect. 15. Edit. Latin. The sad forlorn condition of nabuchadnezzar struck with a ferine melancholy, that made him utterly unfit for all business, is set out by a double Symbol, the one of a three cut down to the stump and root, which sets out his being deprived of all his faculties that branched out from his soul, in virtue whereof he was able to actuate and govern the whole body politic of so vast an Empire. And the same is set out by another Symbol of a man metamorphozed into a Brute, which plainly incapacitates him for the ruling over men. This latter Symbol is pursued in the rest of this Verse. V. 16. Heart be changed. The heart in the Scripture-style is the seat not onely of affection, but cogitation and imagination, and therefore a Beasts heart being given to him, signifies that his imagination and appetite was carried to such things as that beast is to whose nature he was assimulated. Seven times, seven years say some, seven seasons of the year say others, counting by Winters and Summers, which will amount to three years and an half, others seven months, the Moon being especially related to Maniacal people, and other some seven weeks. And certainly time signifies any of these. Whence appears the great requisiteness that Daniel's time, and times, and half a time should be explained, in the Apocalypse, by 42 months or 1260 days. See arithmitica Apocalyptica, Query 2. V. 17. The voice of the Angel is continued from the beginning of the 14th verse till this, and here it is declared by him that this whole business is determined by the sentence of the holy Angels, which is called a Decree and Demand. A Demand in such a sense as Rogare legem imports, and Rogatio, which signifies also an Ordinance, but with reference to Rogation or Deliberation about it; but is called a Decree in respect to the determination thereof. See Castellio on the place. The rest of the verse shows the end of this decree, which is also declared by the Angel to nabuchadnezzar in this Vision. V. 19. Let not the interpretation thereof trouble thee. Be not afraid, but speak freely what is the meaning of the dream, and I pass my word, no harm shall come to thee for it. V. 22. It is thou, O King, i.e. thou as King, and as one whose power is branched out, and extended over so great a part of the earth art this three. This three resembles thee. V. 25. Thou wilt be struck with a deep ferine melancholy, so that thou wilt have an aversation from the converse of men, but wilt consort rather with the beasts of the field, and thy imagination being depraved by a Boanthropy, thou wilt fancy thyself to be an Ox, and thy appetite consequently will carry thee to eat grass as Oxen do, and loving solitude abroad in the field, thou wilt be wet with the due of heaven, &c. See Dr. H. More's Preface to his Exposition of Daniel's Visions. V. 26. Leave the stump of the three roots. See verse the 15. After that thou shalt have known— After thou shalt have acknowledged thy own vileness, and humbled thyself under the hand of the most High, who let men swell never so much in conceit of their own power and achievements, his eye is still upon them, and his over-ruling hand commands all. V. 27. If it may be a lengthening of thy tranquillity. Such a manner of speech as that of Peter to Simon the Sorcerer, Acts 8.22. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven thee. In the mean time we see that prophetical prediction puts no necessity of the evil that is threatened to one if he turn to God, by unfeigned repentance, and amend his ways. V. 30. And the King spake and said. The Seventy and the Vulgar latin have it. And the King answered and said. But surely the English translation is the better sense. For there is no answering when nothing is spoken to answer to. See chap. 2. v. 15. For the house of the kingdom. For my royal City and Seat, and to get myself an immortal name by such magnificent buildings. V. 31. There fell a voice from heaven. Which dreadful voice like thunder and lightning discharged upon more than ordinary easy combustible matter, would not fail to take effect on nabuchadnezzar, in all likelihood of a melancholy complexion, as Aristotle in his Problems observes the greatest warriors, and most famous for glorious achievements to have been; such as Hercules, Ajax, Lysander the Lacedemonian General, and Bellerophon with all the most noble Heroes of old, which he conceives all to have been Atrabilarians, and to have abounded with adust choler. And Bellerophon in particular, though in the exalted Paroxysms of his complexion he might seem to ride on his winged Pegasus amongst the Clouds, as nabuchadnezzar is resembled to a winged Lion for the aspiring loftiness of his spirit, yet he is famous for his affecting of Solitude, and wandring alone in the fields of Lycia in his melancholy dumps, whence he gave the name to them of Campus Alejus, which is something like the solitary living of nabuchadnezzar, by reason of the Boanthropy he was smitten with, and his grazing amongst the beasts of the field, as is said in the following verse. V. 32. And they shall drive thee from men, i.e. Thou shalt be driven from men by the overpowering distemper of thine own melancholy, &c. The sudden affrightfull sounding of that voice in his ears, in the preceding verse, could not but have a mighty impression upon him, even to the putting him out of his wits, his natural complexion making him so obnoxious thereto, which seems to be intimated in the beginning of the next verse. V. 33. The same hour was the thing fulfilled, i.e. No sooner this affrightfull voice from heaven, which reminded him of his horrible dream, and Daniel's interpretation of it had filled his ears, but he became Maniacal, and was distracted; and affecting solitude, shunned the converse of men, and betook himself to the fields, {αβγδ}( ipse suum cor edens, as Homer is there rendered in Aristotle, speaking of Bellerophon) For grief gnawing his own heart, and eating grass like an Ox, for a salad thereto, and his imagination being depraved by the Beanthropy he laboured under went, at least in his highest Paroxysms, on all four, and haply lowed therewith, as if he had been turned into an ox or Bull, which happened to him not by Witchcraft, as there are stories of that nature, but by the ministry of the Kaddishim, the holy Angels, which is part of the power of a Divine magic. Hairs like Eagles feathers, not broad as feathers, but stiff and thick set. His nails like Birds claws, i.e. a good length beyond his fingers ends, he neglecting to pare them, and crooked inward, as the natural make of some mens nails are, but is an indication of rapacity or fanatic melancholy. V. 34. At the end of the days, viz. of the seven times, whether weeks, months or years. I lift up mine eyes to heaven— with an erect stature like other men, and the understanding of a man was restored to me, and( which is the effect of the chiefest property of a man, the sense of Religion and a Deity) I blessed the most High, &c. V. 35. In the armies of heaven. The Hebrew Particle is[ ●] which may be rendered[ by] By the armies of heaven, that is. By his celestial or angelical Hosts, as it is said v. 17. This matter is by the decree of the watchers, and demand of the holy ones. V. 36. And brightness. The word in the Original is[ ZIZ] which the Seventy render {αβγδ}, the Vulgar latin Figura, but it signifies onely the air of the countenance in the same sense that zif is used, chap. 5. v. 10. V. 37. And those that walk in pride. Sovereign Potentates of all other vices they are the most peculiarly inclinable to pride, they having stronger temptations thereto by reason of their absolute greatness than all other mortals, they having no competitor in power and majesty but their Maker, and the Ministers of his Providence the holy Angels. Which if they forget, they easily slide into exceeding Elations of mind, and from this spirit of pride are impatient of all gainsaying, be their designs never so unjust or cruel. Against which extravagancies there is none so proper a stop as to remember that there is a God, and that there are severe Ministers of his justice that oversee us in all our actions, and that we shall be called to an account. This therefore nabuchadnezzar, being no Atheist, much insisteth on in this penitential declaration, as being the most proper remedy against this disease of Potentates. But for such as are not in their more natural state, as nabuchadnezzar seems to have been, but have their hearts occrustated and hardened by the false principles of a senseless Philosophy, that sweep away the discrimination of moral good and evil, the existence of God, and superintendency of his Providence, and the subsistence of the souls of men in another life after this all at once( if any can so far degenerate) were there not a Nemesis in the nature of things themselves, there would be no kerb on the spirits of such from committing the greatest outrages imaginable. CHAP. V. ARG. Belshazzar's impious feast, in which the Vessels of the Temple of the God of Israel are profaned. He is terrified by seeing an hand writing upon the Wall what none of his Magicians could read and interpret. Daniel interprets the hand-writing, and reproves the King for his Pride and Idolatry. The Monarchy is translated to the Medes accordingly as was predicted by the hand-writing on the Wall. BElshazzar the King made a great feast to a thousand of his Lords, and drank wine before the thousand. 2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels, which his father nabuchadnezzar had taken out of the Temple which was in Jerusalem, that the King and his Princes, his Wives and his Concubines might drink therein. 3 Then they brought the golden vessels that were taken out of the Temple of the house of God, which was at Jerusalem; and the King and his Princes, his Wives and his Concubines drank in them. 4 They drunk wine, and praised the gods of gold, and of silver, of brass, of iron, of wood and of ston. 5 In the same hour came forth fingers of a mans hand, and wrote over against the candlestick upon the plaster of the wall of the Kings Palace; and the King saw the part of the hand that wrote. 6 Then the Kings countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. 7 The King cried aloud to bring in the Astrologers, the Chaldeans, and the Soothsayers: and the King spake and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. 8 Then came in all the Kings wise men, but they could not read the writing, nor make known to the King the interpretation thereof. 9 Then was King Belshazzar greatly troubled, and his countenance was changed in him, and his Lords were astonied. 10 Now the Queen, by reason of the words of the King and his Lords, came into the banquet-house; and the Queen spake and said, O King, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed. 11 There is a man in thy kingdom, in whom is the spirit of the holy gods, and in the days of thy father light and understanding and wisdom like the wisdom of the gods, was found in him; whom the King nabuchadnezzar thy father, the King, I say, thy father made master of the Magicians, Astrologers, Chaldeans and Soothsayers; 12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts were found in the same Daniel, whom the King name Belteshazzar: now let Daniel be called, and he will show the interpretation. 13 Then was Daniel brought in before the King; and the King spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the King my father brought out of Jewry? 14 I have even heard of thee, that the spirit of the gods is in thee, and that light, and understanding, and excellent wisdom is found in thee. 15 And now the wise men, the Astrologers have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing. 16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. 17 Then Daniel answered and said before the King, Let thy gifts be to thyself, and give thy rewards to another, yet I will read the writing unto the King, and make known to him the interpretation. 18 O thou King, the most high God gave nabuchadnezzar thy father a kingdom, and majesty, and glory, and honour. 19 And for the majesty that he gave him, all people, nations and languages trembled and feared before him: whom he would he slay, and whom he would he kept alive, and whom he would he set up, and whom he would he put down. 20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him. 21 And he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like Oxen, and his body was wet with the due of heaven, till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. 22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this: 23 But hast lifted up thyself against the Lord of heaven, and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines have drunk wine in them, and thou hast praised the gods of silver and gold, of brass, iron, wood and ston, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. 24 Then was the part of the hand sent from him, and this writing was written. 25 And this is the writing that was written, mean mean, TEKEL UPHARSIN. 26 This is the interpretation of the thing, mean, God hath numbered thy kingdom, and finished it. 27 TEKEL, thou art weighed in the balances, and art found wanting. 28 peers, thy kingdom is divided, and given to the Medes and Persians. 29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. 30 In that night was Belshazzar the King of the Chaldeans slain. 31 And Darius the Median took the kingdom, being about threescore and two years old. The NOTES. V. 1. BElshazzar the King, what Belteshazzar signifies, see chap. 1. v. 7. Belshazzar, according to Grotius, signifies, Belus, the giver of wealth and empire. This Belshazzar the King is Grandchild to nabuchadnezzar, and the last of his race that sate on his Throne, according to that of Jeremiah, chap. 27. v. 7. And all nations shall serve him and his son, and his Son's son, that is, his Grandchild in whom his race was extinct. Made a great feast, it is likely it was some Anniversary Festival, such as was known to Cyrus and the Besiegers, which made them take the opportunity of invading the City that night of reveling. V. 2. Whiles he tasted the wine, and indulged to his cups something freely, his heart was lifted up, and grew so frolic that nothing but the holy vessels of Gold and Silver, which his Grandfather nabuchadnezzar had taken out of the Temple at Jerusalem, must serve him, his Princes, Wives and Concubines to quaff in. V. 4. And praised the Gods of Gold. This therefore was a most profane insultation over the God of Israel, whose people were held captive in Babylon, as if the Babylonian gods of gold, silver, brass, iron and wood had been too hard for him, and brought those vessels of silver and gold as spoils of victory out of his holy Temple. Therefore this outrageous affront to the true and living God of Heaven and Earth was a notorious sign of an imminent ruin of this profane King of Babylon and the Babylonian Empire, and that the deliverance of the Jews out of their captivity was nigh at hand. Of which ruin of their Empire, and of their gods or idols, Esay prophesies, chap. 21.9. Babylon is fallen, is fallen, and all the graved images of their gods he hath broken to the ground. V. 5. In the same hour. The affront to the God of Israel was so provoking, that vengeance overtook Belshazzar in the very act of his wickedness, and an horrid prodigy was exhibited to his sight, the fingers of a mans hand holding a Pen separate from any human body, and writing on the Plaster-wall, over against an hanging candlestick next to the King. Whence he discerned the hand and its motion more clearly by the reflection of the light. V. 6. Whereupon the King's countenance changed with affright and horror, and an agony of mind seized upon him, so that it loosened the ligaments of his loins( compages renum, as the latin has it) so that for very fear his Urine came from him, as Grotius Comments upon the place, and wet his knees, as elsewhere it is expressed in the Prophets, Ezek. 7.17. and chap. 21.7. nay made both knees knock one against another from the violence of his trembling and fear. Which is a sign it was no fancy, and the hand-writing seen after on the Wall, puts the matter quiter out of all question. V. 7. The Astrologers, Chaldeans and soothsayers. See what has been said on those words, chap. 2. v. 27. Be third ruler in the kingdom, shall have the next place to the King's Son. V. 8. But they could not read the writing. This is a puzzling place to Interpreters, and they attempt to solve the difficulty several ways, some say they could not read it, though Chaldee, because written in the Old Hebrew or Samaritan Character; Others, that the Characters, though they were Chaldee, yet were transposed; others, that onely Initial letters were writ; and others, that they were writ without points, and that they knew not how to point them. And lastly, others that God dazzled their sight, and confounded their perception. But it's more easy to conceive, that it being a night of such reveling and feasting, that the wise men grown tipsy with drinking, and drunk with consternation of mind, as sympathising with their great Master, and the writing being writ more scribledly on purpose by the Angel Gabriel, whom the Jews make the Pen-man, that they were at a loss in reading it. And yet there is still a more plain solution of this difficulty than this by rendering[ ●] as was noted above[ that is to say]. And then the sentence runs thus. But they could not read the writing, that is to say, not make known to the King the interpretation thereof. See Dr. H. More's Preface to his Exposition of the Visions of Daniel, Sect. 3. V. 10. Now the Queen, i.e. the Queen-mother, or rather Grandmother Nitocris, according to Vatablus, Grotius, and others, Nebuchadnezzar's wife, daughter of Cyaxares King of Media, and Sister to Darius Medus, Brother to Mandane, the Mother of Cyrus the Persian. Came into the banquet-house. Into the room where the Men, the King and his Nobles feasted. For the Women feasted in a room apart from the men, according to the manner of that country. V. 11. Of thy father. That is, of thy Grandfather nabuchadnezzar. For the Hebrews and Chaldees ordinarily called Grandfather and Great-grandfather by the name of Father, and a Grandchild, and the Child of a Grandchild, Son. nabuchadnezzar thy father, thy Grandfather, as before. Master of the Magicians, Rab Hartummim. See chap. 2. v. 2.27. Which dignity intended for an honour by nabuchadnezzar, but Daniel being inwardly ashamed of it, and yet envied for it by that order, it's likely he let fall and suffered himself to be accounted as no-body touching those things; but the Magicians, Astrologers and soothsayers magnifying themselves and their marvelous skill for their own credit and interest, wholly possessed the mind of the King, so that he never took notice of Daniel for any such faculty, nor for his strange performances, which were quiter cast into oblivion, saving that Nitocris, a sober and discreet Matron, had faithfully lodged them in her memory, and produced them at this pinch of affairs. V. 12. Whom the King name Belteshazzar. The Prince of the Eunuchs gave that name to Daniel, chap. 1. v. 7. But with the King's approbation, who ratified the nomination by calling him by that name himself upon occasion. And the Queen mentions this name, as by which he might haply be better known than by the other. V. 13. Art thou that Daniel. A marvelous piece of ignorance in Belshazzar, that so eximious and sacred a person as Daniel should be unknown to him, or at least so little regarded by him, but I have hinted the reasons thereof upon verse 11. V. 14. That the spirit of the gods is in thee. He speaks in his Paganish or Idolatrous style, intimating plurality of Gods; but however mingling some truth with it, that those faculties for which Daniel was famous, was not from human industry, but a divine gift bestowed upon him from above. V. 15. But they could not show the interpretation of the thing. He does not say they could not read the writing here, but onely that they could not show the interpretation thereof, which farther countenances what we have said upon verse 8. V. 16. And I have heard of thee. Namely by his Grandmother Nitocris. For the wise men of Babylon in all likelihood lessened him as much as they could, and obscured his famed and worth with the King for the aggrandizing their own credit in this faculty, and supporting their own interest against an Alien, a Captive, and of a different religion from themselves. V. 17. Let thy gifts be to thyself. As for thy gifts, thou mayst keep them by thee to bestow them upon some other; nevertheless I will fulfil what thou demandest, and read to the King, and interpret the writing on the Wall. This he would do without any respect to the reward, which for the present he declines. V. 19. Whom he would be slay. He had the absolute power of life and death in his hand. He could take away the life of them that offended against him, and by his prerogative those that were otherwise obnoxious to the law he could keep alive. V. 21. His heart was made like the beasts. His mind and appetite was carried onely to such things as brute-creatures are carried to. See chap. 4. v. 16. V. 22. What befell thy Grandfather through excess of pride and elation of spirit, is a thing so notoriously known, that thou canst not be ignorant thereof, and yet hast thou not humbled thy heart before the true God. V. 23. Nay thou hast highly affronted the Lord of Heaven, the God of Israel, in sending for the vessels of his holy Temple at Jerusalem( which thy Grandfather brought from thence) for thyself, thy Lords, Wives and Concubines to quaff in them, in the mean time singing praises to thy gods of silver, gold, brass, iron and wood, senseless stocks, that neither see, hear nor know any thing, these thou givest worship to, and so makest them thy gods( nor can it be avoided by the quaintest sophistry) and the true God by whom we live, and breath, and move, thou hast not glorified, nay thou hast despised him, thus triumphing over the spoils of his Sanctuary, and praising thy own false gods, as if they were more mighty than he. Which outrageous contumely against his sacred majesty bodes ill to thee, and is a certain sign of thy sudden downfall. V. 24. For this high insolency therefore was there sent {αβγδ} à conspectu, from the presence of the God of Israel, the Angel Gabriel, who exhibited to thy sight the shape of an hand separate from the arm, and whole body, and who guided it so as to writ thy sad doom on the plaster of the wall of thy Palace, in the words that follow: V. 25. mean mean TEKEL UPHARSIN, which verbatim sounds no more than thus: He has numbered, He has numbered, He has weighed and the Persians. Which broken writing, without the guidance of God or the good Angel Gabriel, he could hardly make sense of, unless we may conceive that by the reading of the Prophets, and being skilled in the principles of prophetic Interpretation, he might of himself spell out the meaning. As for the first part, mean, mean, He has numbered, He has numbered; this by reading Jeremiah, chap. 25.12. chap. 27.7. and chap. 29.10. where is expressly set down the duration of the Kingdom of Babylon, viz. seventy years, and till Nebuchadnezzar's Sons son, which time was then near expiring, he might I say well interpret[ He has numbered, he has numbered] of the certain finishing of the number of the duration of the Kingdom of Babylon, to whose King the hand-writing is directed, and declare as in the next verse. V. 26. God hath numbered thy Kingdom and finished it. V. 27. But now for the interpretation of TEKEL. He was weighed, it is not improbable but that in the reading of TEKEL there might be a Paronomastical resonancy of words in his mind that would make the whole sense thus, TEKEL VEATTE KAL. He was weighed and thou art light; which Daniel expresses thus more fully to the King, Thou art weighed in the balance and art found wanting; that is, found to want weight, and therefore rejected as money illegitimate. V. 28. peers. And the prophetic Analysis of the last, UPHARSIN [ and the Persians is manifestly Paronomastical, where he takes peers by itself, which signifies a Persian, and in a Paronomastical allusion to the word [ Paras] which signifies to divide, he makes out this full sense of UPHARSIN. Thy kingdom is divided and rent from thee, and given to the Medes and Persians. See Dr. H. More's Preface to his Exposition on the Visions of Daniel, Sect. 4. V. 29. Kings of old, as Munster observes, were strict keepers of their word, and the veracity of Daniel being known, it had been the more inglorious here for him to have receded from it, as if he had sent for him to tell him, not what was true, but pleasing, and it may be he was so much humbled as to seek to ingratiate himself with so holy a man, who might intercede with God for him: These things might be. But it was most likely of all that so sad an interpretation might so enrage him and his Princes, that they would tear Daniel in pieces as a traitor, and one that kept intelligence with Cyrus and the Persians that besieged the Town, and therefore it was an inspired fortitude in Daniel, that he dared to make known to the King the interpretation of the writing. See the above mentioned Preface. But as for Daniel as before he declined it rather than absolutely refused it, so here he rather admits in a passive way, than accepts the promised reward, so that there is not the least show of inconstancy in him. V. 30. In that night. In this night of reveling and deep security they confiding in the strength of their Walls, which were 32 feet thick and 50 feet high, as well as 385 furlongs in compass, as Strabo reports, and the River Euphrates that ran through the City was two mens height deep and two Stadia broad. But Cyrus having made for the purpose large and deep ditches, derived the water another way that night, and coming with his forces through the channel of the River, surprised the City in the midst of their drink and jollity. V. 31. And Darius the meed, the Son of Cyaxares King of Media, and Uncle to Cyrus, whom he set a work first about two years after Nebuchadnezzar's death to rebel against Astyages, who in wrong to Darius, Cyrus his Uncle, possessed Media and Persia, and whom he vanquished: And Darius bestowed the Kingdom of Persia on his Nephew for his pains, and here it's likely by his advice he undertook this expedition, to whom therefore after the victory he delivered up the City and Kingdom of Babylon, and being so near of blood to the old Queen, and looked upon as the Son of nabuchadnezzar in a manner, and so called 'tis likely in courtship and compliment by him, he was taken for a right successor of Belshazzar, and so reckoned the next King of Babylon by Daniel in this place. See Lydiat Emend. Temp. A. M. 3446 and 3469. And thus suddenly begins the fatidical inscription on the Wall to be fulfilled, Belshazzar's Kingdom being given to Darius the meed, who being about threescore and two years old, died in his Climacterical 63. And so the whole Monarchy passed to Cyrus the Persian; and thus was the Kingdom rent from Belshazzar's race, and given to the Medes and Persians, as the prophetic Inscription foretold. CHAP. VI. ARG. Daniel is made chief of the three Presidents, which Darius set over his Kingdom. The other two Presidents, together with the Princes moved with envy, procure of Darius an idolatrous decree to entrap Daniel. Daniel accused of the breach of this decree, is cast into the Den of Lions. The God of Israel sends his Angel to shut the mouths of the Lions and saveth Daniel. The Lions that spared Daniel, straightway devour his Accusers, being thrown into their Den. Darius thereupon makes Proclamation through all his Dominions, that all Men fear and tremble before the God of Daniel. IT pleased Darius to set over the kingdom an hundred and twenty Princes, which should be over the whole kingdom. 2 And over these, three Presidents,( of whom Daniel was first) that the Princes might give accounts unto them, and the King should have no damage. 3 Then this Daniel was preferred above the Presidents, and Princes, because an excellent spirit was in him, and the King thought to set him over the whole realm. 4 Then the Presidents and Princes sought to find occasion against Daniel concerning the kingdom: but they could find none occasion or fault: forasmuch as he was faithful, neither was there any error or fault found in him. 5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. 6 Then these Presidents and Princes assembled together to the King, and said thus unto him, King Darius, live for ever. 7 All the Presidents of the Kingdom, the Governours and the Princes, the counsellors and the Captains have consulted together to establish a royal Statute, and to make a firm Decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O King, he shall be cast into the den of Lions. 8 Now, O King, establish the Decree, and sign the writing, that it be not changed, according to the Law of the Medes and Persians, which altereth not. 9 Wherefore King Darius signed the writing, and the Decree. 10 Now when Daniel knew that the writing was signed, he went into his house, and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. 11 Then these men assembled, and found Daniel praying, and making supplication before his God. 12 Then they came near, and spake before the King concerning the Kings Decree, Hast thou not signed a Decree, that every man that shall ask a petition of any God or man, within thirty days, save of thee, O King, shall be cast into the den of Lions? the King answered, and said, The thing is true, according to the Law of the Medes and Persians which altereth not. 13 Then answered they, and said before the King, That Daniel which is of the captivity of the children of Judah, regardeth not thee, O King, nor the Decree that thou hast signed, but maketh his petition three times a day. 14 Then the King when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the Sun, to deliver him. 15 Then these men assembled unto the King, and said unto the King, Know, O King, that the law of the Medes and Persians is, that no Decree nor Statute which the King establisheth, may be changed. 16 Then the King commanded, and they brought Daniel, and cast him into the den of Lions: now the King spake, and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 17 And a ston was brought, and laid upon the mouth of the den, and the King sealed it with his own signet, and with the signet of his lords, that the purpose might not be changed concerning Daniel. 18 Then the King went to his palace, and passed the night fasting: neither were instruments of music brought before him, and his sleep went from him. 19 Then the King arose very early in the morning, and went in hast unto the den of Lions. 20 And when he came to the den, he cried with a lamentable voice unto Daniel, and the King spake, and said to Daniel; O Daniel, servant of the living God, is thy God whom thou servest continually, able to deliver thee from the Lions? 21 Then said Daniel unto the King, O King, live for ever. 22 My God hath sent his Angel, and hath shut the Lions mouths, that they have not hurt me: for as much as before him innocency was found in me: and also before thee, O King, have I done no hurt. 23 Then was the King exceeding glad for him, and commanded that they should take Daniel up out of the den: so Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. 24 And the King commanded, and they brought those men which had accused Daniel, and they cast them into the den of Lions, them, their children, and their wives: and the Lions had the mastery of them, and broke all their bones in pieces or ever they came at the bottom of the den. 25 Then King Darius wrote unto all people, nations and languages that dwell in all the earth, Peace be multiplied unto you. 26 I make a Decree, That in every dominion of my kingdom, men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. 27 He delivereth and rescueth, and he worketh signs and wonders in heaven, and in earth: who hath delivered Daniel from the power of the Lions. 28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian. The NOTES. V. 1. AN hundred and twenty Princes. It seems Darius being old, above threescore years of Age, and sensible of what might be most safe, made a new division of his Kingdom into such a numerous multitude of Provinces, the lesser the Provinces were they being the more manageable and more easily ordered by their Governours, nor any one Province with the Prince thereof so able to make head against him and rebel. V. 2. Three Presidents. Three Sarkin, which the Hebrews expound by Soterim, Exactours, as exacting or requiring an account of those hundred and twenty Princes of the Provinces, of what was expended and received, that the King should have no damage, or as the seventy render it, That the King might be eased of that trouble. See Munster on the place. And it seems Darius made Daniel the chief of those three Presidents for his singular wisdom, Faithfulness and Honesty, besides his skill and Courage in Interpreting the Hand-writing on the Wall, that predicted the ruin of Belshazzar, which was the bringing in of Darius. V. 3. Thought to set him over the whole Realm. And Daniel being one whom for his ability and integrity he could so fully confided in, and himself being old and affecting his ease, though sufficiently relishing the Title and Honour of an Emperour or Monarch, was inclinable to make Daniel his sole chief Minister of State, and as it were Vice-Roy over his whole Kingdom, eyeing onely one side of the business, and not considering how much it would displease the other Presidents and Princes, that not a Native but a Captive should under him be made the sole Ruler over his whole Empire. V. 4. Sought to find occasion. Here those two peculiar Poisons in the Courts of Potentates, Ambition and Envy began violently to ferment in the breasts of the Presidents and Princes, insomuch as, right or wrong, they were resolved to pretend some Crime against Daniel, to make him forfeit the King's favour and lose his Life. But his unblemished integrity in the administration of the King's Affairs, and in all Moral Conversation was such, that they could lay no hold on him there. V. 5. Except we find it against him concerning the Law of his God. Not that they were not persuaded, that Daniel's worship of the God of his Fathers were as good if not a better and truer Religion than the worship of Bel, or any of the Babylonian gods, it being demonstrated by Daniel so repeatedly, by his true expositions of Nebuchadnezzar's dreams, and by his God's delivering the three Jews out of the fiery Furnace, and very lately by Daniel's interpreting the Hand-writing on the Wall, which things they could not be ignorant of, but they being more Politicians, nor so sensible of any Religion as their own interest, and their hearts being envenomed with Pride and Envy, they would, though against their own Conscience, lay a snare for Daniel, in the pious and conscientious exercise of his Religion. V. 7. All the Presidents, &c. This joint consenting together of all the Grandees of his Kingdom, who might plausibly seem to understand better what was for the King's interest and the aggrandizing of him with his people, than his own single self, and the conclusion being not ungrateful to so mighty a Potentate, who several of them have affencted divine honours while they were yet alive, as Domitian and others; these things all considered the plot is not unskilfully laid. Nor if we consider the Interdicts of the mystical King of Babylon, which have prohibited Divine Service and praying either to God, Saint or Angel for some years together, till addresses have been made to himself for Reconciliation from the party he was offended with, can this decree against the asking any petition of God or Man for thirty days or one single month, saving to Darius the King, when the Interdict here in England in King John's time by Pope Innocent lasted near seventy months, seem otherwise than not onely credible, but even tolerable, in these heathen Politicians, when his Holiness himself makes so bold with Religion, in Kingdoms where the true God is known, for his own interest. See Fowlis his History of Popish Treasons and Usurpations, lib. 5. cap. 2. V. 8. Law of the Medes and Persians which altereth not. See the Book of Esther, cap. 1. v. 19. There were certain laws amongst the Medes and Persians which were called Immutable, as those laws amongst the Romans called Sacred, which being past under a certain form, the King himself could not revoke or abrogate. See Grotius on the place. But this was not according to the mode of the Babylonian Monarchs, and haply they might think to ingratiate themselves the more with Darius the meed by craving a decree from him after the mode of his own country. V. 9. Darius signed the Writing, it having such a show of convenience from the common suffrage of all his Grandees and Ministers of State, as very requisite for the begetting an awful respect, and as it were a divine reverence toward their Sovereign, and so to keep his Subjects in firm obedience. And he being old and timorous as well as lofty and ambitious might haply think it unsafe to resist the importunity of such a number of his Princes and Nobles. V. 10. Notwithstanding this Decree, Daniel, having a firm Faith in the God whom he served and a greater sense of his Glory than his own safety, held on his pious custom of praying to the God of Israel with his face turned toward Jerusalem, and his Windows open and on his knees three times a day, Morning, Noon and Evening, being neither ashamed nor afraid to do his wonted duty to his Maker maugre all the malice and subtlety of his envenomed enemies. V. 11. And now his enemies thought they had catched him sure in the snare they had laid for him. V. 12. Which altereth not. See verse 8. The formality of such a Decree consists in signing it with the Seals of the King and his Nobles, as Grotius has noted on Esther, chap. 1. v. 19. V. 13. Of the Children of the Captivity. This is put into the charge to aggravate Daniel's fault, that he being but a Captive in a strange land should be so presumptuous as so openly to transgress such a solemn and earnest Decree of the King as they pretended. V. 14. Was sore displeased with himself. It's likely as he was aged, so he was not so quick witted as to smell out their malicious project against Daniel at his signing the Decree, though he discovered it now but too late. Wherefore it may be a seasonable monition to Monarchs and great Potentates, how they part with their own liberty by any Decree upon the importunity of their Grandees and counsellors, especially when there is any turpitude in the Decree they are earnest for, lest thereby they intricate themselves in endless inconveniences, and be enslaved by them that ought to be their Subjects, and betray to utmost peril their most faithful Friends. V. 15. Assembled unto the King. The word in the Original[ Ragash] is to assemble with some stir and tumult, which implies their earnest address to the King, and the vehemently and swaggeringly pressing the Immutability of the Decree, they having observed the King's inclination to to save Daniel. Know, O King, that the law of the Medes and Persians is, that no Decree— be changed. V. 16. Then the King commanded, &c. Being born down into it, by the importunate urging of the Immutability of the Decree, according to the law of the Medes and Persians, and though no law has a right to stand that is against the eternal law of God and Nature, yet Daniel's enemies having this pretence, and the King being timid and cautious and ware of his own danger, if he should enrage the generality of his Grandees and Nobles by defeating their eager malice against Daniel, was forced to grant the request. For success gives a gloss to wicked Machinations, but to be defeated in a malicious design, the disappointment and shane would cast the designers into a fit of impatience and fury. Whom thou servest continually: That is, constantly, not onely praying to him duly every day thrice a day, but doing this even then, when thou art in peril of thy life for so doing. This shows the King to have been surprised in granting the decree, and to disapprove of his own action, he being a Prince of much humanity, and having a sense of piety also, though swayed to things less agreeable thereto through his own infirmity, and by the overpowering politics of his Courtiers. He will deliver thee. So he hopes upon his recalling to mind the deliverance of his three countrymen out of the fiery furnace, and so wishes, out of his kindness to so pious a person and useful a subject. V. 17. That the purpose might not be changed. That the King might not change his purpose and save Daniel, for this end the Grandees sealed the ston; but the King, that the Grandees might not murder Daniel some other ways, if the Lions forbore him. V. 18. The good-natured Prince did not conceal his solicitude and affection for his faithful subject Daniel, though of another Religion from his. V. 20. With a lamentable voice. voice lacrymabili the Vulgar latin has it. He spake to him with tears down his cheeks, and a tone answerable thereto. Which is no Indecorum in this benign Prince, Homer bringing in his greatest Heroes weeping upon occasion. And what David did upon the death of absalon all know. Servant of the living God. Not of stocks, or stones, or metals of what value soever, who can neither save themselves nor others. Able to deliver thee. For Parius did not at all question his willingness, being himself of so good and benign a nature, and knowing what a faithful and constant worshipper Daniel was of his God. And Darius's neither Philosophy nor Religion reached so far yet as to know that the God of Daniel was the Omnipotent Maker of heaven and earth. V. 22. My God has sent his Angel. As there was an Angelical appearance in the fiery furnace that saved the three children from harm. And hath shut the Lion's mouth. This is that which the Apostle alludes to, Heb. 11.33. Who by faith stopped the mouths of Lions, quenched the violence of fire. For their faith in God procured this Angelical assistance to the three children in the fiery furnace, and to Daniel in the Lion's den. Nor was Daniel's faith presumption, he being so holy and innocent a person as is intimated in the residue of the verse. V. 23. Because he believed in his God. His faith therefore stopped the mouth of the Lions, as the Apostle above declares. V. 24. Or ever they came to the bottom. This shows they were very sharp set however they were charmed from meddling with Daniel, and that it was a supernatural power that hindered them from seizing on him. But that their wives and children as well as the Accusers themselves were cast into the Lion's den, this was the excess of indulgence to a just rage and indignation against so horrid a villainy committed against so holy and innocent a person, and so dear to Darius the King. V. 26. As nabuchadnezzar did upon the miraculous deliverance of the three children out of the fiery furnace, chap. 3.29. so does Darius upon Daniel's deliverance from the Lion's den, a great pang of Religion took them toward the God of Israel upon these surprising miracles, which made them aclowledge that he had a Power and Empire surpassing the greatest Monarchs on earth, and such as had no end, though, as I noted above, neither of their Philosophies reached to the true knowledge of the God of Israel, as Maker of Heaven and Earth, but onely as of a powerful Tutelar God of that nation, and so they ceased not to serve Bel still their own god, or god of the Babylonians. And reason of State held them to their wonted superstition. V. 27. In heaven and on earth. On earth as in those instances of the deliverance of the three children and Daniel; In heaven as in that voice from heaven, chap. 3. v. 31. which was a dreadful prodigy. V. 28. In the reign of Darius. During his reign Daniel continued in Babylon, which reign was but short, he entering but when he was about 62 years old, and dying in his Climacterical. But during the time he reigned Daniel was in great favour with him, but upon his death he removed into Persia and lived in great honour under Cyrus; and this may be said in counterdistinction to his condition in Belshazzar's time, who took little notice of him, who yet reigned about 18 years. See Tho. Lydiat. CHAP. VII. ARG. Daniel's Vision, in the first year of Belshazzar, of four Beasts betokening four Kingdoms or Empires. The everlasting Kingdom of God or Christ raised within the succession of these four Kingdoms; as is farther understood by a full interpretation of the Vision to Daniel by an Angel. IN the first year of Belshazzar King of Babylon, Daniel had a dream, and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. 2 Daniel spake, and said, I saw in my vision by night, and behold, the four winds of the heaven striven upon the great sea. 3 And four great beasts came up from the sea, divers one from another. 4 The first was like a Lion, and had Eagles wings: and I beholded till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a mans heart was given to it. 5 And behold, another beast, a second, like to a Bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. 6 After this I beholded, and lo, another like a Leopard, which had upon the back of it four wings of a fowl, the beast had also four heads; and dominion was given to it. 7 After this I saw in the night-visions, and behold, a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and broke in pieces, and stamped the residue with the feet of it; and it was divers from all the beasts that were before it, and it had ten horns. 8 I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things. 9 I beholded till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flamme, and his wheels as burning fire. 10 A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgement was set, and the books were opened. 11 I beholded then, because of the voice of the great words which the horn spake: I beholded even till the beast was slain, and his body destroyed, and given to the burning flamme. 12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13 I saw in the night-visions, and behold, one like the son of man, came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion and glory, and a kingdom, that all people, nations and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 15 I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. 16 I came near unto one of them that stood by, and asked him the truth of all this: so he told me, and made me know the interpretation of the things. 17 These great beasts, which are sour, are four Kings, which shall arise out of the earth. 18 But the Saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. 19 Then I would know the truth of the fourth beast, which was divers from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass, which devoured, broke in pieces, and stamped the residue with his feet, 20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell, even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. 21 I beholded, and the same horn made war with the Saints, and prevailed against them; 22 until the Ancient of days came, and judgement was given to the Saints of the most High; and the time came that the Saints possessed the kingdom. 23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be divers from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24 And the ten horns out of this kingdom, are ten Kings that shall arise: and another shall rise after them, and he shall be divers from the first, and he shall subdue three Kings. 25 And he shall speak great words against the most High, and shall wear out the Saints of the most High, and think to change times and laws: and they shall be given into his hand, until a time and times and the dividing of time. 26 But the judgement shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end. 27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. 28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart. The NOTES. V. 1. IN the first year of Belshazzar( the Son of Evilmerodack and Grandchild of nabuchadnezzar, the last King of Babylon of his race, and who was slain by the Medes and Persians, the City Babylon being taken by Cyrus in the eighteen year of Belshazzar's reign, according to Tho. Lydiat,) had Daniel a divine Vision communicated to him in his sleep. For Prophetical Visions are communicated either way, either sleeping or waking, and they are either way truly divine. The sum of the matters of which divine dream Daniel set down in writing, and declared as follows in verse 2. &c. And that is here done still in the Chaldee tongue, this Vision of the four beasts answering so accurately to that of the Statue of four metals, and therefore for the greater satisfaction and confirmation of Daniel's interpretation thereof, this divine Vision or dream is put into the same language, viz. the Syriack or Chaldee as an Appendage to that brief Chaldee Chronicle of the Babylonian Kings, and the affairs of the Jews, to wit, of the most notable things that happened betwixt them from the time of Nebuchadnezzar's dream of the Metalline Statue, to the reign of Darius the meed inclusively. V. 2. By the great Sea in this place, according to the prophetic style, are understood vast multitudes of people that overspread the face of the earth, as the waters of the Sea do. By the Winds, which are invisible, are understood either the Invisible Powers, viz. the Aerial Genii or Angels, which are called Ruchoth venti, Zach. 6. and Psalm 104.4. or else the ambitious and unquiet minds of great Princes and Politicians with their Grandees and Ministers of State, and those blusters they make in the world by their impetuous activity to begin or increase their dominion, and to enlarge it into a more absolute Empire. See Dr. H. More on the place. V. 3. These four great Beasts are the same four Empires that were prefigured by the Statue of four metals, the Babylonian, Medo-Persian, Greek and Roman. And in that they are represented as coming up from the Sea, it is a sign the Vision reaches the Original or beginning of every one of them. But their coming out of the Sea together, is not that they rose all at once, but is so expressed to strike the fancy more strongly, which is the embellishing of the outward Cortex of the prophesy. And though they be said to be divers one from another, yet all agree in this, that they are {αβγδ} wild Beasts, by which is understood their Cruelty and Idolatry, as Grotius notes out of Jacchiades. Which character of these four wild Beasts is exquisitely well opposed unto the Kingdom of the Son of man, all along distinct from the other four Kingdoms, who came to erect the Empire of Love and Charity, and of pure Religion, the worshipping the Father in spirit and in truth. V. 4. This first Beast, a Lion, is the Babylonian Kingdom, and Nebuchednezzar is described in Jeremiah by this animal. See chap. 4.7. and his Eagles wings betoken the quickness of his dispatch in his expeditions and conquests, expressed also in the same Prophet by the flight of an Eagle, chap. 4.13. and chap. 40. They may denote also the haughtiness of his spirit, of which Isaiah taxes him, chap. 14. v. 14. which pride and haughtiness his Grandchild Belshazzar did also inherit, Dan. 5.25. nor can Darius that succeeded him be excused from pride that he so easily swallowed down the motion for the decree his Princes suggested to him, Dan. 6.7. And the whole succession of the Kings of Babylon and the Kingdom under them being looked upon but as one Beast by a prophetic Henopoeia, whatever befell any particular King is referred to the Beast. To the plucking therefore of the Lion's wings wherewith he was lifted from the earth is referred Nebuchadnezzar's dejection, when instead of being lifted up on high with his wings from the earth he was seen to graze on the ground with Oxen. The wings also of the Lion were plucked in his Son Evilmerodack's days, when Media by Cyrus's rebellion against Astyages was rent from the Kingdom of Babylon, but most notoriously plucked in what befell his Grandchild Belshazzar, who was humbled with a witness at the hand-writing on the Wall, Dan. 5.6. But now, lastly, the Lion standing on his feet as a man, to this particularly is referred Nebuchadnezzar's recovery out of his Boanthropy, when out of the depravedness of his imagination he was seen to go on all four like a beast. But the man's heart signifying the use of reason and humanity, this is referrable not onely to Nebuchadnezzar's recovery out of his delirancy, and to his humble professions touching the God of Israel, chap. 3.28. chap. 4.34. But to Evilmerodack's good usage of Jehoiakim King of Judah, Jer. 52.31. And Darius his singular humanity and kindness to Daniel, chap. 6. v. 14, 16, &c. These Characters, and for that these four Beasts answer to the four Metals in the Statue, and that the Golden head there is certainly the Babylonian Kingdom, may assure us that the Lion is also the same Kingdom. V. 5. The Lion being the Babylonian, the succession of the four Empires in History will secure us that the Bear is the Medo-Persian Empire, so that it is needless to note that Persia is notorious for breeding the fiercer sort as well as great plenty of those Animals, or that the Persians resemble a Bear in their abstinence and hardship. But this Bear is said to raise its self on one side, because dividing the World into two parts, Jews and Gentiles, the Persian Monarchs were kind to the Jews, and exercised their Hostility onely against the Gentiles. See Isa. chap. 44.28. The three ribs in the mouth of the Bear, according to some, is Persia, Media and Chaldea, according to others the three coasts of the world subdued by the Persian Monarchs, by Cyrus the Eastern part, by Cambyses the Southern, viz. egypt and Aethiopia, and by Darius Hystaspis the Northern, namely the Scythians. And that voice bidding it devour much flesh, is the instigation of them by divine Fate to be a scourge to the wicked world, the civilized parts especially, which were grown rich and luxurious, to make a spoil of their riches, which in the Onirocriticks is understood by flesh; which was notably fulfilled in Cyrus his vanquishing Croesus King of Lydia, and Belshazzar King of Babylon. V. 6. Succession here again will assure us that this is the Greek Empire, because the Medo-Persian was put an end to by Alexander, whose victories with his armies were so swift, that in this regard a Leopard is a fit Symbol of this Empire, that Animal, besides the extraordinary swiftness of it, jumping upon his prey, as Naturalists observe. And there was a wonderful dispatch in Alexander's Conquests, who in the space of six years subdued not onely all Asia, but a great part of Europe and afric. The four wings on the back of this Leopard, as wings, denote also the celerity of Alexander's Conquests and speedy division of his Empire into four Kingdoms, which the wings as four prefigure. Which is also prefigured by the four heads, as the division of the Roman Empire into ten Kingdoms by ten horns, and it was still one Greek Kingdom, as the other one Roman. For one Beast can stand but for one Kingdom. Those four heads that succeeded Alexander, were Cassander, to whom was allotted the Kingdom of Macedonia; Ptoleceus Lagi fill. to whom egypt and afric; Lysimachus, to whom Thracia; and Antigonus, to whose share Asia minor fell, according to Diodorus Siculus. And that dominion is said to be given to this Leopard, it seems to imply that Alexander's Conquests were so marvelous, that the Empire he acquired was rather a more gift of Divine Providence, than any Acquist by his own strength, policy or vigilancy. See Dr. H. More on the place. V. 7. In the night-visions. In this divine or supernatural dream communicated to Daniel from God. A fourth Beast; which is the fourth Empire, viz. the Roman, for what Empire should succeed the Greek or Macedonick Empire but the Roman, that vanquished it as the Greek the Persian, and the Persian the Babylonian. That this fourth Kingdom is the Roman is demonstrated against Grotius Synops. Prophet. Book 2. Chap. 13. And as this Kingdom is typified, chap. 2. by the iron legs of the Image, so the strength of it here is set out by its great iron teeth. Both import that it is strong exceedingly. For so is that metal. And the courage, cruelty and exceeding largeness of the Roman Empire must needs make it dreadful and terrible. And for the enormous cruelty of this Empire, which was found so savage that no one species of wild Beast could sufficiently set out the direfulness thereof while Pagan and Paganochristian, the horrid persecution of the Primitive Christians, and that no less of the Evangelici under the Papacy, is too ample and astonishing a monument. And stamped the residue with the feet. What it could not tear in pieces with its iron teeth, and so swallow down and digest into its body, and so make it part of the Roman Empire: by the extreme parts of the Empire which answer to the feet, it grievously amnoyed and harassed, abetting any that would infest and invade those people that they found so refractory, and giving them as a spoil to them, &c. Divers from all the beasts. Forasmuch as they being absolute Monarchies, this fourth Beast consisted of two Consuls and a Senate, and in after-times of a mingle-mangle of Popes and Emperours, &c. And it had ten horns, answering to the ten toes of the iron legs of the Image. These ten Horns must be the Roman Empire divided into ten Kingdoms after the Empire became Christian, and was beginning to Paganochristianize, and grow Idolatrous again. This therefore is the Time, and there the ten Horns of the Beast. V. 8. I considered the Horns. Which is said to excite us to a close consideration of these Horns to see what we can spy there. And there we may observe another little Horn come up amongst them, but different from the rest. This therefore is an Additional to the ten Horns here as the twohorned Beast and the Whore are Additionals to the ten-horned Beast, Apoc. chap. 13. and 17. Which most peculiarly is the Papal Polity or Hierarchy. But the three first horns, i.e. of the first kind or first mentioned which were plucked up before him, that is, removed out of the Pope's sight, is the Power, 1. of the Greek Emperours extending into Italy; 2. of the Lombards, and 3. of the Franks continued in the Empire of Germany. All these three Powers or Horns he made shift to rid himself of, that he might the more easily domineer in Italy without any corrival. But this was not till he had grown to that rampancy of power, that he would excommunicate and depose Kings and Emperours, and had made himself in effect sole Emperour of Christendom. And in that it is said, that in this Horn were eyes like the eyes of a man; this shows a notorious difference betwixt this Horn and the other ten, and that he would prove the guide and ruler of the rest, themselves being destitute of sight; and the Papal Hierarchy how cunning and quicksighted a Polity it has been all History rings thereof, and how far they pretend and how active assistants they are even in civil affairs. But it is yet a more peculiar character of distinction betwixt this Hierarchical power in the Empire, and the Secular of the ten Kings, in that in matters of Faith and Religion they are to have no eyes of their own, but to profess and believe as this Horn, who pretends to have the onely eyes, tells them, and so to be lead in a blind implicit faith, to believe and profess any thing that makes for the power, wealth and honour of the Popedom. And lastly, though this little Horn pretend to the onely true insight and infallibility in matters of Religion, as if he were inspired from God, yet the prophesy insinuates, that they are but the eyes of a Man, and are so called, and consequently of that Man of sin or Antichrist, that exalts himself above all that is called God or worshipped. And the Ancient Fathers generally understand this little Horn of Antichrist. And that character of a mouth speaking great thing, nothing can be more fitly applied than this to the Popes of Rome, as they are set out by their Canonists and other displayers of their greatness. See Bishop Downham in his Treatise de Antichristo, Part 1. lib. 4. that whole fourth Book, or Dr. H. More, what he has culled thence on this place. V. 9. Till the thrones were cast down. The word in the Original might as well be rendered set down or erected, which is the most natural sense, and most coherent with what follows. The Ancient of days here is God the Father, who though he is not before the other two Hypostases of the blessed Trinity in time, yet he is in order of nature. The whiteness of the hair of his head denotes mature counsel and judgement, with a suitableness to his title of the Ancient of days, and the whiteness of his garment is pure unspotted righteousness, and impartiality in judging of causes. His throne like a fiery flamme, and wheels like burning fire, is a description of the Divine Shechinah, not much unlike that in Ezekiel, chap. 1. and 10. This is a Chariot-like Throne, as that a Throne-like Chariot; and as the wheels there as well as the living creatures are Angelical, so there are Angels here innumerable in this great Session sitting with the Ancient of days, or assisting while he sits on his Imperial Throne drawn with wheels, Angelical wheels, by whose ministry is the Revolution of all States and Kingdoms. V. 10. Came forth from before him. Out of his mouth, says Grotius from the Chaldee. And herefore is not unlike that blast of fire and flaming breath, 2 Esdr. 13. and suits excellently well with that passage, 2 Thes. 2. that tells us that the Lord will consume Antichrist with the spirit of his mouth, and destroy him with the brightness of his coming. This may denote the operation of the spirit which is resembled to fire, and the stream coming forth from the Ancient of days be a Symbol of the procession of the Holy Ghost, which proceeds from the Father as well as from the Son. But whereas it is said, the Books were opened. This corresponds with Apoc. 20.11, 12. and reaches to the final judgement immediately preceding the Conslagration, and then the fiery stream out of the mouth of the Ancient of days will call also for another sense( for one Symbol in the same prophesy sometimes signifies more things than one) it will signify that final Sentence, Depart from me ye accursed into everlasting fire. See Isa. 30.33. V. 11. The great words which the horn spake. For it had a mouth speaking great things, v. 8. For that Hierarchichal Polity, or Papal Hierarchy which is this little Horn, utters such things as these. That the Pope is above all Kings and Emperours. That by certain words they can turn a piece of bread into a man, nay into a God in a manner. That they can consecrate Images to effectually keeping off thunder and lightning, and the incursion of enemies. That the Pope is the supreme Deity on earth. That his Tribunal and God's is all one. That he has the disposing of Kingdoms, can pull down one and set up another. That he can change the nature of things, make Injustice Justice, and Wrong Right. That it is Sacrilege to doubt of his power. That he has dominion over Angels, Purgatory and Hell. See Bishop Downham in the Book above-cited. I beholded even till the Beast was slain, and with the Beast the false Prophet, for that in an Elliptical way is intimated and supplied in the Apocalypse, chap. 19.20. And the Beast was taken and with him the false Prophet, which is this little Horn. These both were cast alive into a lake of fire burning with brimstone, which answers to these words of Daniel, His body was destroyed and given to the burning flamme, which intimates the means by which he was slain and destroyed, these things come to pass under the seventh Vial. V. 12. As if he should say, If any one shall be so curious as to inquire what became of the rest of the Beasts, the other three above-mentioned, let that suffice that their dominion was taken away, and that they had their set periods of time allowed them by the doom of the Ancient of days. This is enough as touching them, but the great business of all is touching the fourth Beast the Roman Empire, forasmuch as the true Church of Christ for so long a space of time is so much concerned therein, and therefore that deserves more special observation and enlargement. And therefore he holds on. V. 13. Like the Son of man. The Son of man is a Title which Christ so inculcatedly assumes to himself, to whom the Kingdom does belong, that it is impossible but that he should have a regard to this very place in his so perpetually using that style touching himself. And therefore it being Christ, it is plain that the second Hypostasis of the holy Trinity is here exhibited in this divine Vision as well as the first and third; as I have noted they all three are in the Vision of Ezekiel. Came with the clouds of heaven. This passage our Saviour seems to allude to in his answer to the high Priest, Mat. 26.64. where he tells him, He shall see the Son of man coming in the coulds of heaven. And to be carried in the clouds of heaven, denotes that a King shall be master of his enemies and get glorious Victory, saith Achmetes. Christ therefore coming as it were in the head of the Roman Army, to destroy the murderous Jews and establishing thereby his Church or Kingdom in the Roman Empire especially, fulfilled his own prediction. V. 14. Some of all people shall serve him in the pure apostolic way of doctrine and worship, and indeed the whole Roman Empire in a manner did so for a while after Constantine's Conversion, till the apostasy came in. Which small interval of time in this Vision is not taken notice of, as being less considerable. But in the mean time it may be here reasonable to note, that this right of the Kingdom being given to the Son of man, answers to the first Vision of the Seals, the Vision of the Heros on the white Horse, with a bow in his hand, and who had a Crown given unto him, Apoc. 6.2. the right of the imperial Crown. Is an everlasting dominion. The true Church which is the genuine Kingdom of Christ and of which he alone is the Head, as being universal, never yet from the beginning thereof has failed, nor ever will fail to the end of the world. V. 15. Daniel was very anxious to know what the meaning of this Vision might be. V. 16. Daniel came to one of the assistant Angels in this great Session, not to those that were placed on Thrones; and asked him the plain meaning of this prophetic Parable, which he told him in manner as follows. V. 17. These four great Beasts are four Kings, with their Kingdoms or Empires, Babylonian, Medo-Persian, Greek and Roman. And they are said to arise out of the earth, as being but earthly Kingdoms minding earthly things here below, whenas the true Kingdom of Christ is heavenly-minded, and have their thoughts carried above where Christ sits at the right hand of God. In all likelihood this is intimated by earth, else it would have been said as at first they rose out of the sea, v. 3. V. 18. The most High here seems to be Christ, who is called in the Apocalypse, King of Kings, and Lord of Lords. This is to be fulfilled in his Millennial Empire, when the Kingdom of the ston shall become the Kingdom of the Mountain, and skill the whole earth. And this Kingdom the Saints shall possess for ever and ever, that is, The true Church of Christ shall never fail till the end of the world. Thus far the Angel in general. V. 19. Know the truth, the true and plain meaning. The explication of this verse is already set down upon verse the 7th. V. 20. Of the other which came up. Of that other especially. For the angels interpretation is most spent in describing it, v. 24, 25, 26. And before whom three fell, Those three I above-named on verse 8. that Horn that had Eyes: And would admit no other Horn to have eyes besides its self, especially in spirituals. And a mouth that spoken very great things, such as are mentioned upon verse 11. Whose look was more stout than his fellows, i.e. That had a bold assured look, affecting the greatest grandeur imaginable, as pretending to be Lord of the whole world. In whose presence his Fellow-horns did but sneak, as whose stirrup they are fain to hold, even Emperours themselves as well as Kings and other Princes, when this little Horn is to ride on horseback, and to bear on their shoulders his chair when he will be carried in state, to hold the basin and towel when he washes his hands, and in public Assemblies to sit at his feet, and if they will not be dutiful enough, to be troad upon by his feet, as Frederick Barbarossa was served by Pope Alexander the Third, who treading upon his neck in the sight of the people, with a big look and loud voice abused that of the Psalmist to his barbarous insultation over the Emperour. supper aspidem& leonem ambulavis, &c. Thou shalt tread upon the lion and adder, &c. These hints are enough to show how fully this part of the prophesy is accomplished, viz. Whose look was more stout than his Fellows. V. 21. The same Horn, namely the little Horn, i.e. the Papal power by using the forces of the ten Horns, or secular power makes War against the Saints, the true Apostalick Church, that cannot close with the gross corruptions and idolatrous usages of the little Horn. This answers to that of the Apocalypse, chap. 13. v. 7. And it was given unto him to make War with the Saints, and to overcome them. It is spoken there of the ten-horned Beast, as the Executioner of the War, but in Daniel of the little Horn, as the Instigator or Authorizer thereof. But this in the mean time is an evident sign, that the times of the little Horn, are the times of the ten-horned Beast healed, which are the times of the apostasy of the Church. V. 22. The little Horn wholly prevailed against the Saints till God so effectually convinced the world of the truth of their cause, that the Saints at the partial fall of the great City, Apoc. 11. got possession of part of the Kingdom out of the hands of Antichrist, and in due time under the seventh Vial, Apoc. 16. and 19. will be seized of the rest. V. 23. The fourth Kingdom upon Earth is the Roman State or Empire, which is said to be divers from all Kingdoms, as having a political Constitution differing from them, as has been noted above, and to devour the whole earth, in regard of its vastly extended Conquests, which therefore ill suits with Grotius his conceit, that it is the Kingdom of the Lagidae and Seleucidae. V. 24. And another shall arise after them. Another King shall arise immediately after them, or shall arise behind them. For so the Seventy render it, and the Hebrew word may signify so, and intimate that this little Horn, the Pope or Papal power, so arose as if he had stolen his growth behind the ten Horns, they not being ware of him, as having no eyes, but he the eyes of a Man, of a cunning perspicacious Politician. And this King is said to be divers from the rest, as being Rex Sacrorum an ecclesiastic Potentate, but the other ten Kings laics or Civil Potentates. And those three Kings which he is said to humble, subdue or supplant are three whose dominions extended into Italy, as lo Isaurus the Greek Emperour, whom he excommunicated and made his Subjects of Italy revolt from their Allegiance because he was against Image-worship. The Lombards, whose Kingdom he caused by aid of the Franks to be wholly ruinated to get the Exarchate of Ravenna for a Patrimony to St. Peter. And lastly, the Emperours of Germany, whom from the days of Henry the Fourth he excommunicated, deposed and trampled under his feet, and never suffered to live in rest till he had made them quit their Interest in the Election of Popes and Investiture of Bishops, and what ever remainder of Jurisdiction they had in Italy. See Mr. meed Epist. 24. Thus did this Horn with eyes whose look was more stout than his Fellows. V. 25. Shall speak great words. The Original has onely[ words] but[ great] is safely added from what occurs, v. 8.11, 20. And Apoc. chap. 13. v. 5, 6. may be a fit Commentary on those passages. And there was given unto him a mouth speaking great things and Blasphemies. Where great things is expounded by Blasphemies. But here it is seasonable to note, how well the deeds of the little Horn svit with those of the ten-horned healed Beast, who is but the abettor and Executioner of what the two-horned Beast would have. And therefore when it is said the little Horn here speaks great words against the most High, it is all one, as if it were said of the ten-horned Beast in the Apocalypse. For this which is said of the ten-horned Beast is to be looked upon as the more Echo of the Draconick voice, of the Beast with two Horns, who is the maker of the Image of the Beast, Apoc. 13. as the Echo is the Image of the first voice. But he is said to wear out the Saints of the most High, viz. by Imprisonments, Consiscation of Goods, by Burnings, Croysades and Massacres, upon which this little Horn will put the ten Horns, as his occasions require. And the sense of his intending to change times and laws, is his purpose of altering the primitive simplicity of the Christian Religion into a Constitution that best serves the Interest of his papal Kingdom. All superstitions never so idolatrous, all doctrines never so monstrous, pass into a law and decree if they serve this end. This putting all therefore upon the little Horn here in Daniel does, as I intimated even now, answer to the two-horned Beast( Apoc. 13.) his making the Image of the old Draconick Beast, and causing the Roman Empire to put on the hue again of Paganism. So admirably do these two Prophecies give light one to another. And it being given into his hand to do this for a time and times and half a time intimates that the ten Horns will assist and comply with him for such a time. And it is forty two months, equal to this time and times and half a time, that the ten-horned Beast is said to make War against the Saints. Apoc. 13, &c. See Dr. H. M. his Exposition on this place. V. 26. But the judgement shall sit. Namely to judge the little Horn or papal Hierarchy, which is the two-horned Beast in the Apocalypse, or the Whore of Babylon. To this alludes that saying of the Angel, Apoc. 17. I will show thee the judgement of the great Whore, &c. And part of this judgement is menaced against this Jezabel, Apoc. 2.20. and was fulfilled in the Reformation. And mention thereof again made, Apoc. 15.4. in those words. For thy Judgments are made manifest. And this is the former part of the execution of the Sentence against the little Horn or great Whore. But whereas it is said, they shall take away his dominion to consume and destroy it to the end, that intimates the execution going on in the seven Vials. By that time all the Vials be poured out upon the two-horned Beast, the little Horn with eyes or the false Prophet, his dominion shall be quiter destroyed or consumed, which is the second part of the executed doom on the little Horn, and will be completed under the seventh Vial, with which the Vision of that divine Heros on the white Horse, with a sword coming out of his mouth, doth Synchronize. See Dr. H. M. on the place. V. 27. The true Church then consisting of Jew and gentle will overspread all. This is to be accomplished under the second and third Thunders. And I think no body can doubt but that the people of the Saints of the most High are the truly catholic and apostolic Church, if we consider the description of the new Jerusalem in the Apocalypse. And the most High is Christ, who there is termed King of Kings and Lord of Lords, and the messiah will be acknowledged in those days to be such both by Jew and gentle. Whose Kingdom is an everlasting Kingdom, not to end upon earth till the last Thunder or Conflagration, according to the tenor of the Apocalypse. And all dominions shall serve and obey him. All Nations and Kingdoms shall willingly submit themselves to, and enjoy themselves in, this mightily extended and overspreading Kingdom of the Son of Man, which the Ancient of days had assigned to him. Which well may be called the Kingdom of the Son of Man, in counter-distinction to those other four Kingdoms which are set out by cruel ravening Beasts, tearing and trampling all under their feet and forcing men to blind obedience with savage violence, as was usual in the Kingdom of Antichrist or little Horn with eyes, that would let no body see but himself. But certainly the Kingdom of the Son of Man will be a Kingdom of unaffected Prudence, defecate Reason, and holy Love. For this is the true Man, the rest in us is but common to us with Brutes. V. 28. But I kept the matter in mine heart. That is, I committed it carefully to my memory, so that I might be sure to transcribe it right, as being a wonderful instance of divine Providence and Prescience to all Posterity: As certainly this prophesy is if not distorted from the easy and genuine sense thereof to please a party. But I must not omit to note one thing more upon this last verse, which is this: That those passages[ as for me Daniel] and[ I kept the matter in mine heart] do fairly assure us that Daniel, as of this Vision, so of all the Historical matter written in Chaldee in the foregoing Chapters, was himself the Writer. But why he wrote the five following Chapters in Hebrew, I have intimated in the Preface. CHAP. VIII. ARG. Daniel's Vision of the Ram and He-goat in the third year of Belshazzar, and of the pollution of the Sanctuary by the little Horn out of the He-goat for 2300 Evening-mornings. The Interpretation of the Vision by the Angel Gabriel. IN the third year of the reign of King Belshazzar, a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. 2 And I saw in a vision( and it came to pass when I saw, that I was at Shushan in the Palace, which is in the Province of Elam) and I saw in a vision, and I was by the river Ulai. 3 Then I lifted up mine eyes, and saw, and behold, there stood before the river a Ram which had two horns, and the two horns were high: but one was higher than the other, and the higher came up last. 4 I saw the Ram pushing west-ward, and northward, and southward: so that no beasts might stand before him, neither was there any that could deliver out of his hand, but he did according to his will, and became great. 5 And as I was considering, behold, an he-goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn-between his eyes. 6 And he came to the Ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. 7 And I saw him come close unto the Ram, and he was moved with choler against him, and smote the Ram, and broke his two horns, and there was no power in the Ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the Ram out of his hand. 8 Therefore the he-goat waxed very great, and when he was strong, the great horn was broken: and for it came up four notable ones toward the four winds of heaven. 9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. 10 And it waxed great, even to the host of heaven, and it cast down some of the host, and of the stars to the ground, and stamped upon them. 11 Yea, he magnified himself even to the Prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. 12 And an host was given him against the daily sacrifice, by reason of transgression, and it cast down the truth to the ground, and it practised, and prospered. 13 Then I heard one Saint speaking, and another Saint said unto that certain Saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? 14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. 15 And it came to pass, when I, even I Daniel had seen the vision, and sought for the meaning, then behold, there stood before me as the appearance of a man. 16 And I heard a mans voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man; for at the time of the end shall be the vision. 18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. 20 The Ram which thou sawest having two horns, are the Kings of Media and Persia. 21 And the rough Goat is the King of Grecia, and the great horn that is between his eyes, is the first King. 22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. 23 And in the latter time of their kingdom, when the transgressors are come to the full, a King of fierce countenance, and understanding dark sentences, shall stand up. 24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper and practise, and shall destroy the mighty and the holy people. 25 And through his policy also he shall cause craft to prosper in his hand, and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of Princes, but he shall be broken without hand. 26 And the vision of the evening and the morning which was told, is true: wherefore shut thou up the vision, for it shall be for many days. 27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the Kings business, and I was astonished at the vision, but none understood it. The NOTES. AS in the Opened-book-prophecy of the Apocalypse, after the first two Visions that reach from the beginning of the Church to the seventh Vial inclusively, or to the descending of the new Jerusalem, the Visions that follow and respect that time are but partial, and relate but to some part of the time; so here in Daniel, after the two Visions, the one of the Statue consisting of four Metals, the other of the four Beasts, which are each from the beginning of the Babylonian Empire to the Millennial inclusively, the Visions that follow respect but part of that time, as this of the Ram and He-goat concerns the times of the Medo-Persian and Greek Empire onely, in the proper sense of them. V. 1. In the third year of Belshazzar King of Babylon, and immediate predecessor to Darius the meed, a Vision appeared to Daniel, not in his sleep but when he was awake, and up and abroad, about three years after that which he saw at first, chap. 7. V. 2. Here is mention of this Shusan or Susa, being in the Province of Elam, that is, Elymais, because Elam is the name of the Persian people, and that Empire so much concerned in this Vision. And the River Ulai is that which Historians and Geographers call Ulceus Fluvius, which rises in Media, touches upon Susa, and at last discharges itself into the Persian gulf. V. 3. Daniel's saying he lift up his eyes and saw, naturally implies that he was awake, and that it was not a Night-vision but a Day-vision, and that he was really by the River Ulai, and had some charge there in Susiana, it may be conferred on him by Evilmerodack, and continued in Belshazzar's reign at least till that time. The Ram which he there saw denotes the Medo-Persian Empire, from a Paronomastical allusion which the Hebrew word( that signifies both stoutness and courage, and also a Ram) has to Elam the Persian people. It denotes also the richness of the Persian Emperours according to Achmetes. And lastly, this more favourable Symbol seems to be made use of by reason of their kindness to the Jews. But by the two horns are denoted Media and Persia, and by the higher that came up last the Persian power, which, though later, was greater than that of the Medes. V. 4. The Ram pushed West-ward when Darius Hystaspis and Xerxes made War against Greece and Cyrus took Babylon; He pushed North-ward when the said Darius made War against the Scythians, and southward when Cambyses and others of their Kings invaded Aeypt, Aethiopia and Libya, and he is well said to do according to his will, and become great, whenas the Persians took Babylon with its whole Empire, Lydia also and Ionia, Asia minor and egypt. V. 5. The He-goat denotes the Greek Empire, v. 21. and there are several reasons that it should do so. For the Greeks or Macedonians( and Alexander himself is called Alexander Macedo) were anciently called Aegeatae, which is as much as to say, the Goat-people. And the words in the Original, which are here rendered an He-goat, properly signify a young He-goat, denoting Alexander's youngness when he first enterprised the Conquest of the Eastern Empire, he being not much past twenty years old. The clambring nature of the Goat intimates also the aspiring ambition of Alexander. And the Goat is looked upon as a more ready witted Animal than the Ram or Sheep, and how Philosophy and long Beards, like those of Goats, flourished in Greece, is notoriously known. But this Goat is said to come from the West, because Greece is West of Persia, and on the face of the whole earth, because of the vast overspreading of his victories, and not to touch the ground, by reason of the extraordinary speed of his Conquests. And the word that is rendered He-goat here, is derived from a Hebrew root that signifies to fly, and Alexander over-ran and vanquished the Persians, the Medes, the Fabylonians and egyptians, with the neighbouring Nations in the space of six years. Which Alexander therefore is that notable Horn between the Goat's eyes. That one great Horn upon this one Goat, upon which grew four lesser afterwards. V. 6. The Greek forces assaulted the Medo-Persian, signified by the Ram, with furious courage, as Pliny observes that Goats are of a more hot and fiery temper than Sheep. So well do the Symbols agree with the things signified. V. 7. And broke his two Horns, the two Kingdoms of Media and Persia. Nor could the Ram withstand him any where, neither in Campis Adrastiis, or at Granicus a River of Phrygia the first battle that was fought betwixt Alexander and Darius his Satrapae, nor at Issus in Cilicia, where an exceeding numerous army of Darius was put to flight, from whence the City by Alexander was after called Nicopolis, nor at Arbela a City of Assyria, where Darius brought into field a yet far more numerous army, and yet was quiter vanquished by Alexander, and the whole strength of his Kingdom overthrown; and so Alexander was made master of the whole Medo-Persian Empire. V. 8. Thus the Kingdom of the Greeks was exceedingly enlarged through this accession of the Medo-Persian Empire added thereto by Alexander the Great, deservedly so called for thus enlarging his Empire. But though the Goat was grown thus strong, yet his great Horn was broken, and Alexander the Great, for all his greatness dyed about the two or three and thirtieth year of his age, as some say being poisoned. And after this Horn was broken upon this one self-same Goat, came up four notable ones, not in respect of the first, but in respect of the rest of Alexander's Captains, amongst whom the Empire was divided after his death. Which four notable Horns were Ptolemaeus the Son of Lagus, Sovereign of egypt, Lysimachus of Thracia, Antigonus of Asia, and Cassander the Son of Antipater Sovereign of Macedonia. These possessed these four parts of the Empire towards the four winds of Heaven, viz. egypt in the South, Thracia in the North, Macedonia in the West, and Asia in the East, the fite of these four Principalities thus compared one with another. V. 9. The little Horn that came out of one of these notable Horns, is the Kingdom of the Seleucidae, which grew up out of the favour and aid of Ptolemy King of egypt. But Seleucus so small at first, after Antigonus King of Asia by Ptolemy's help was vanquished and slain, and he and Ptolemy had divided the spoil, this Seleucus afterwards taking Demetrius the Son of Antigonus prisoner, got to himself the Empire of Syria and Asia. So exceeding great did this little horn grow in Seleucus his time, but nothing comparable to this in Antiochus Epiphanes his. But though this little horn signify the whole Succession of the Seleucidae for the reason abovesaid, yet I deny not, but that it may more peculiarly aim at Antiochus Epiphanes, the Jews being so much concerned in his reign, and that he may be also particularly said to wax great toward the South and toward the East; who toward the East overcame Artaxias King of armoniac, and had over-run egypt also toward the South, but that at his siege of Alexandria, Popilius the Roman Legate gave a stop to his affairs, which made him show his power and vent his choler on Judaea called the pleasant land; and lastly, this Antiochus in his particular person may be called a little horn, because he was one of a mean fortune at first, a private man and an hostage at Rome. V. 10. He magnified himself against the Host of Heaven, was so bold and big that he fought against the people of God, whose God is called the Lord of Hosts, of which his own people are peculiarly a part, and may be said to have kept Garrison in Jerusalem, the Temple being as it were the main Fortress thereof, and the Levites his most sacred soldiery. And his casting down some of the Host and Stars to the ground, &c. is the perverting some of the Priests and Levites( which should have been lights to others) and the Jews in general to embrace the customs of the Heathens( as you may see in the Books of Maccabees) whom he trod into the very dirt and mire, at last, of abominable profanations. V. 11. He magnified himself even against the God of Israel himself, by taking away the Service he had appointed for himself, and by the bringing in the Idol of Jupiter Olympius into the Temple to take possession thereof, as if he intended to turn the true Owner out of doors, who abominates Idols, and has strictly forbid his people the worshipping of Images. So that the place of his Sanctuary was debased from that height of Sanctity belonging to it before, by vile heathenish profanations, and sacrificing Swine's flesh on the very Altar. Joseph. Antiq. Judaic. lib. 12. chap. 7. V. 12. And an Host was given him. There is no[ him] in the Original, but the sense may run thus( An Host shall be given) i. e. granted or appointed by Antiochus to hinder the daily sacrifice through his villainy and wickedness. For they built a Fort or Castle that could command the Temple( to nose, as it were, the God of Israel) in which Antiochus placed a Macedonick guard to deter both Priest and People from their duties touching the daily sacrifice. The Truth to the ground, i.e. The true Religion, or true worship of God contained then in the law of Moses, and Josephus in the above cited place, tells us; that this Book of the law, where ever it was found, was presently abolished, i.e. torn in pieces or burnt. Such wicked practices of Antiochus as these succeeded and obtained for a time, which are parallel to the feats of Antichrist, his keeping the holy Bible from the people, his Heathenizing them by compelling them to Pagan-like idolatries, and his persecuting them, for not submitting thereto, that it is no wonder that the ancient Fathers so confidently made Antiochus Epiphanes a type of Antichrist. For what worse could they suspect of Antichrist than thus? V. 13. One Saint. Saint is as much here as Holy one or Angel. See chap. 4.13. And the most natural translation of this first part of the Verse I conceive is this: Then I heard an Angel speaking, and that same speaking Angel said to Palmoni: which is a peculiar name of Christ. Aquila, Symmachus, Theodotian and the Septuagint render it Phelmoni. It seems to be compounded of peel, wonderful, which is one of the Titles of Christ, Isay. 9.13. and Almoni, from alum, which signifies obmutuit, and in Piel, colligavit. Which intimates the ineffableness, and unutterableness of the admirable Union, or Colligation of the Soul of the messiah, with the eternal Logos, as it is also said of him in the Apocalypse, That he has a name written that no man knows but himself. This is insinuated by the word Palmoni. And Calvin will have Christ understood thereby, Transgression of desolation, i.e. That wicked usage of Antiochus against the people of God, their City and Sanctuary, which he will so greatly oppress and make desolate. And the Host. The Priests and Levites that kept watch and ward there in the Temple engarizon'd as it were in this great and glorious Castle of the God of Israel, to say nothing of the Angelical powers there, and the inhabitants of Jerusalem his people. See Dr. H. M. on the place. V. 14. Two thousand three hundred days. The Original has it[ Evening-mornings] which is one. indication that natural days are here meant, and they onely in the proper and literal sense of the prophesy. These 2300 days therefore reduced into years may signify about six years, commencing from the first coming of Antiochus into Judaea, when the Priesthood was profaned, and including the second, and the whole time of the intermission of the daily Sacrifice. But from the time of the gross profanation of the Temple, when Antiochus's souldiers set an heathenish Altar in the Sanctuary, and sacrificed swines flesh on it, till Antiochus Eupator granted the Jews the free use of their Religion and Temple, Thomas Lydiat reckons about three years and an half, which may give a glance being typically understood, at the three times and an half of the true Antichrist, chap. 7. V. 15. As the appearance of a man, An Angel externally visible to him in human shape. For this is not a dream or Night-vision, but a Day-vision, as Grotius has also observed. V. 16. Betwixt the banks of Ulaeus that runs by Susa, he heard the voice of Palmoni, or of Christ calling to the Angel Gabriel to expound to him the vision. The giving which command to Gabriel shows he was no ordinary Angel, but the Prince of Angels Christ, if we add what will occur, chap. 10. V. 17. Fell on my face, Through very astonishment his Spirits failing him, but he would have been more astonished if Palmoni himself had approached him, when he could so ill bear the presence of one of his Ministers. Understand O, Son of Man, i.e. Be attentive and diligent to conceive what I say. For at the time of the end shall be the Vision. Though it be long even about four hundred years, till this of the little Horn be fulfilled in Antiochus Epiphanes, yet at the end for a certain the vision will be accomplished, and at another time of the end it will be accomplished in his Antitype also. V. 18. I was in a deep sleep, &c. It is better rendered, I was struck with a sudden Sopor and fell on my face to the ground. Another sounding fit took him at the hearing the voice of the Angel as before at his sight and presence, so Maldonat. Which naturally implies that saving in those sounding fits Daniel was perfectly awake, and that it was a Day-vision. But he touched me and set me upright. By his touch he enabled me to stand upon my feet again. Here we see the Angel Gabriel( Christ appearing in human shape by way of prelude to his Incarnation) to have a preludious mission as of an Apostle, to preach to Daniel and instruct him, and to do Miracles also as the Apostles did. V. 19. The last end of the Indignation. For this prediction of the wrath of God in the time of Antiochus against his people, and Antiochus his raging Tyranny over them, is the main drift of this Vision, and here the Angel promises to tell what shall come at the end thereof, which he does, v. 25. That he shall be broken without hands. V. 20. The whole race of the Kings of Media and Persia, from Cyrus to Darius Codomannus, is here understood, as is to be gathered from v. 4. where the Ram is said to push Westward and Northward, and Southward, which was not performed by any one King but by the Succession. Whence it is reasonable that by the Goat the whole Succession also of the Greek Empire should be understood in like manner. V. 21. The King of Grecia, i.e. the Kingdom of Grecia, King being put for Kingdom More Hebraico, as Grotius notes on the place. The rough Goat is the whole succession of the Kings of Grecia, together with their Kingdom or Empire. But haply this long-haired or long-bearded Goat may have a particular respect to Alexander's Army. None, says Justin, led the files unless he were threescore years old; so if you viewed the fore part of the Army, you would take them to be the Senate of some ancient Commonwealth. The long-bearded Sexagenarii appeared in the fore part of the Army, as the Goats beard goes before the rest of his body. Is the first King. This first King is most manifestly Alexander the Great, which no man ever denied, and he is the first horn of the Goat, or first King of the Greek Empire. From whence it necessary follows, that there must be other horns, and other Kings to succeed in this body of the Goat or Greek Empire. This Grotius must allow whether he will or no. V. 22. Four Kingdoms. These four Kingdoms into which Alexander's Empire was divided, Grotius is forced to confess as to the first Kings of them, or heads of them, that they belong to the Leopard or Goat the third Monarchy. Now what a miserable and unnatural divulsion is there, that the successors of those heads should be torn off from their predecessors in those Kingdoms, to make a distinct Empire from the Greek, which is as wild and extravagant as to cut off the Leopards and Goats head with the horns to make two Goats, or two Leopards of them, or to make the body of each a distinct Animal from the Leopard or Goat. And yet this valiant exploit Grotius aims at, that he might excuse the Roman Empire from being the fourth beast, and the Papal power the little Horn amongst the other ten. But not in his power: The four successors of Alexander were neither so valiant as he in their own persons, nor was their Kingdom so strong by reason of the wars amongst themselves, they squabbling one with another about the prey. V. 23. In the latter time of the Kingdom of the four Kings, the successors of Alexander, when the sins of the Jews shall be ripe for their judgement, shall a King of a hard, bold and shameless countenance, and understanding dark sentences stand up. Whom all take to be Antiochus Epiphanes, and him to be a type of Antichrist. But in that it is said[ in the latter time of the Kingdom] viz. of the four Kings, as they were at first, this does so manifestly tie the first four Kings to their Succession, even to Antiochus Epiphanes his time, in as many of them as reached so far, that it is plain demonstration, that the Kingdom of the four horns doth extend itself into the times of Antiochus Epiphanes, and that therefore the third Monarchy which is the Greek, reaches at least so far. Whereby Grotius his fond conceit of making the Kingdom of the Lagidae and Seleucidae the fourth Empire, and the fourth beast is quiter blown away. But now how well this boldness and skill in dark Sentences in the Type is answered in the Antitype, see Dr. H. More on the place, it were too long to pursue here. V. 24. The power of Antiochus over the Jews was caused by some mistaken or ill-minded Jews themselves. And Antichrist, or the Head of the healed Beast, the ten Kings gave their power to him, Apoc. 17.13. But whether Antiochus or Antichrist be the more wonderful destroyer, let History bear witness, Apoc. 18.24. And as Antiochus prospered and practised against the Jews, so Antichrist against the Evangelical Christians, Apoc. 13.7. And as Antiochus destroyed the mighty[ the strong in faith and courageous for the truth] and the holy people, so Antichrist the Prophets and Saints, Apoc. 18.24. See Dr. H. M. V. 25. Shall magnify himself in his heart. Antiochus shall applaud himself, as all Politicians do when things succeed, for his own great Policy. This was found true in Antiochus, but much more in Antichrist or the Papal Hierarchy, there never having been a more cunning Polity in the World than that little Horn with the eyes of a man, chap. 7. And by peace! rather in Peace, out of time of War, which is nearer to the Original. And so Grotius understands by it the Jews persecuted for their Religion by Antiochus. But what is this to the bloody massacres that Antichrist has made upon the peaceable and innocent Protestants, and to the burning God knows how many besides with fire and faggot? Against the Prince of Princes. Antiochus against the High-Priest, the greatest Sovereign then amongst the Jews, Prince of the Princes of the Priestly families, and against the God of Israel himself, by hindering his pure worship, and bringing in the Idol of Jupiter Olympius into the Temple; and Antichrist against the Potentates of Christendom by the excommunicating of Princes, and absolving their Subjects from the Oath of Allegiance, and by treading upon the necks of Emperours, and kicking off their Crowns with his feet. And against God himself, who is a detester of Idols, by polluting his Sanctuaries with Image-worship, and by bringing himself into the Temple of God, and behaving himself there as if he were God, as it is said of Antichrist, 2 Thess. 2. But he being but a man, what can he be but an Idol, the Fulminent Jupiter of Mount Coelius, as that Idol Antiochus brought into that Temple of the Jews was Jupiter of Mount Olympus. But he shall be broken without hands. Antiochus, morte coelitus emissâ, as Grotius speaks, struck with a noisome disease from God, and Antichrist slain with the breath of Christ's own mouth. V. 26. Because days in the Prophecies of Daniel elsewhere are so many years, the Angel not content with the phrase of Evening-mornings, which fairly invites to the understanding these two thousand three hundred Eveningmornings of natural days; here is a farther assurance that they do signify so, in that he says the Vision of the Evening and Morning is true, i.e. plain and clear, not symbolical or enigmatical, that is to say, They have this proper and plain sense in the first literal meaning of the Vision as it respects Antiochus. But as Antiochus is a type of Antichrist, as the generality of Expositors, ancient and modern, do conceive, so these 2300 days may possibly also signify mystically or symbolically, and denote, as elsewhere in Daniel, so many years. See the Answer to the Remark of S. E. on this verse. Shut up the Vision. Having exactly writ this Vision with the Explication, lock it up safely, that the Original may be kept, to compare with the event. For many days. The time from one prophesy to the event, will be a long time, it being about 380 years from Belshazzar's reign to Antiochus Epiph●nes, but much longer from that Epocha to the times of Antichrist, and the cleansing of the Church from Antichristian pollutions. V. 27. Daniel was faint and sick certain days by reason of his converse with, and consternation of mind from the hearing and seeing those Angelical Powers, so much removed above the condition of us mortals, and also out of sadness for the profanation of the Sanctuary and great calamities of his Nation, which were foretold him. But after he had grown well again, he went about the business the King sent him for into Susiana, where he was when he saw this Vision. And though he looked with an astonished and appalled look, yet none understood what the matter was with him, he concealing his grief as much as he could. CHAP. IX. ARG. Daniel in the first year of Darius computing the time of their Captivity out of the Prophet Jeremy, and judging it to draw near to an end, makes his humble addresses to his God to hasten their restauration. While he is thus praying and confessing his sins and the sins of his People, the Angel Gabriel imparts to him the Vision of the Seventy weeks, which from a certain Decree reach to the manifestation of the messiah the true deliverer of Israel. IN the first year of Darius, the son of Ahasuerus, of the seed of the Medes, which was made King over the realm of the Chaldeans. 2 In the first year of his reign, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish seventy years in the desolations of Jerusalem. 3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. 4 And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments: 5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments. 6 Neither have we hearkned unto thy servants the Prophets, which spake in thy name to our Kings, our Princes, and our Fathers, and to all the people of he land. 7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day: to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. 8 O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee. 9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him. 10 Neither have we obeied the voice of the Lord our God, to walk in his laws, which he set before us, by his servants the prophets. 11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice, therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. 12 And he hath confirmed his words which he spake against us, and against our Judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done, as hath been done upon Jerusalem. 13 As it is written in the law of Moses, All this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. 14 Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doth: for we obeied not his voice. 15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day: we have sinned, we have done wickedly. 16 O Lord, according to all thy righteousness, I beseech thee, let thine anger, and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. 17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lords sake. 18 O my God, incline thine ear, and hear, open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. 19 O Lord hear, O Lord forgive, O Lord harken and do, defer not, for thine own sake, O my God: for thy city, and thy people are called by thy name. 20 And whiles I was speaking, and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God: 21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23 At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: therefore understand the matter, and consider the vision. 24 Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks; and threescore and two weeks the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the Prince that shall come, shall destroy the city, and the sanctuary, and the end thereof shall be with a sloud, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The NOTES. V. 1. Son of Ahasuerus, that is, Son of Cyaxares, as the Greeks call him. And Ctesias in Diodorus Siculus seems to call him Asdibaras, which is very near to Assibaras, and consequently to Ahasuerus. See Dr. H. M. his Notes on the place. Of the seed of the Medes. For Darius was Son to Cyaxares King of Media, who was Father to Mandane Cyrus's Mother, and to Nitocris wife of nabuchadnezzar, to whom Cyaxares committed the tutelage of his Son Darius when he died, together with his Kingdom. Made King of the Chaldeans. For Cyrus after he had taken Babylon and Belshazzar was slain, delivered the Kingdom to his Uncle Darius, being then about sixty two years of age. V. 2. Understood by the Books. For there was in the hands of the Jews then the Books of Moses and the Prophets, that they might know their transgression, punishment and time of appointed mercy. Came to Jeremy the Prophet. See Jer. chap. 25.11, 12. and chap. 27.7. and chap. 29.10. out of which places it is manifest that this Babylonish captivity was but to continue 70 years, or till the reign of Nebuchadnezzar's Sons son, or Grandchild Belshazzar, who was slain in the taking of Babylon by Cyrus. That he would accomplish seventy years, and then relaxate their captivity. And therefore Daniel observing that Cyrus had now appeared prophesied of by Esay, chap. 44.28. and had cut off the race of nabuchadnezzar, and reckoning from the time of his own captivity, and the beginning of the reigns of the Kings of Babylon, he did rationally conceive hopes that the day of their deliverance was now nigh at hand, and accordingly he betook himself to his devotions to hasten it as follows. V. 3. I set my face unto the Lord God, viz. Toward the Temple of Jerusalem as he did, chap. 6.10. Which is a demonstration, it is no idolatry to direct a Mans devotions towards one certain place. To seek by prayer and supplication, &c. not lazily expecting, as if because God had once promised he would be sure to perform it, let us behave ourselves as we will, but preparing himself( for I look upon him as the Representative of all the people of the Jews) by earnest prayer, hearty repentance, and sincere humiliation, and fitting himself thus to receive so great a mercy and blessing. Which singular piety of Daniel, all those that wait for the deliverance of God's people, from the captivity of the mystical Babylon, should set themselves faithfully and conscientiously to imitate. V. 4. The great and dreadful God. Which expressions show with what fear and reverence we are to make our Addresses to him, and that from our very heart and inward sense, not in words and composed looks onely. Keeping the covenant of mercy, that is, the merciful promise, in particular, of redeeming thy people from the Babylonian bondage, if we were fitted for so great a blessing, by unfeigned love and obedience to thee. V. 5. We have sinned. So Daniel speaks as here sustaining a public person, and representing the whole body of the Jews, as I noted before. V. 7. Righteousness belongeth to thee. Thou art to be lauded and adored for thy righteousness, but shane and reproach belongs to us, by reason of our sins. V. 9. Though we have rebelled against thee. Thy mercies and forgivnesses will be the more amply set out, by how much our refractariness has been the greater, if thou please to pardon it. V. 11. In the law of Moses. See Levit. 26.14. Deut. 28.15. and chap. 29.20. and chap. 30.17, 18. and other like places. V. 12. He hath confirmed his words. He hath made known to all the world, how firm his Comminations were to impenitent sinners, by this grievous destruction brought upon Jerusalem. V. 13. Yet made we not our prayer before the Lord, We were grown so heartless and senseless that neither by devout Prayer, nor other works of holiness and piety, we endeavour to turn this fierce wrath from us. V. 14. The Lord watched upon the evil, Set himself on purpose, or made it his business to bring evil upon us, in which he did but justly we being so refractory against him. V. 15. Out of the land of egypt. Thou who so gloriously delivered'st thy people out of the egyptian bondage, glorify thy name by freeing us from this Babylonish Captivity. We aclowledge our sins and wickednesses, but for thy names sake extend thy mercy to us in this. V. 16. According to all thy righteousness. Out of the Original it may be rendered. According to all thy mercies and loving kindnesses, such as his delivering them out of egypt and the like. Thy people are become a reproach. They that lord it over them casting it in their teeth, in this their great Calamity, ye are those that boast yourselves the peculiar people of so potent a God, and ye see in what case ye are in. V. 17. And cause thy face to shine, i.e. Cast a favourable aspect on thy Sanctuary, that is desolate. For the Lords sake, i.e. For thine own sake, a Substantive being put for the Pronoun, more Hebraico. V. 18. The City that is called by thy name, So it is called, Psal 48.8. The City of the Lord of hosts, and the City of our God. V. 20. And the sin of my people. This passage also shows that Daniel in his prayer represented the whole body of the people of the Jews. For the holy mountain of my God, that is, For the restoring of the exercise of their Religion to the Jews, and the re-building of the Temple. V. 21. The man Gabriel, viz. the Angel Gabriel in human shape. Behold the efficacy of humble, earnest and sincere devotion, that by a kind of Divine magic does attract unto the supplicant not onely the gracious illapses of the holy Spirit within, but also the external and visible converse of Angels. Whom I had seen, namely at Susa, near the River Ulai or Ulaeus, chap. 8.16. Being caused, Commanded by Palmoni, see chap. 11.1. To fly swiftly, As if Angels were winged Creatures. But they are so described onely to signify the speed of their ministry. Touched me. To convey virtue and strength into me, and fit me for his converse, as chap. 8.18. About the time of the Evening oblation, i.e. About the ninth hour of the day, the time heretofore, while the Temple stood, allotted for sacrifices, and now the Temple was down, it was made choice of by the Jews for their time of prayer, which is a more spiritual sacrifice. V. 22. To give thee skill and understanding, namely touching Daniel's People, Religion and the Temple, for which he was concerned with so much zeal and earnestness. V. 23. At the beginning of thy supplications. Thou hadst no sooner set thy face to seek God in behalf of thy People, thy Religion and the Holy Mountain, but it was given me in charge to come unto thee. To show thee, not onely how Cyrus King of Persia will relaxate your captivity, but how the messiah the true shepherd of Israel will come to relaxate his people from the captivity of Sin and Satan. Greatly beloved. Out of the Hebrew it may as well be rendered actively, a man of desires, and denote the earnestness of Daniel's spirit in matters that concerned the glory of God, and welfare of his people. Which holy desire is, as I said, a certain Divine magic of the soul to attract the influencies of the Spirit of God and the Ministry of Angels. Consider the Vision. This prophesy of the seventy weeks is called a Vision in such a general sense as Prophets Seers, as Grotius has rightly noted. And the matter of this Vision is well worth Daniel's and our understanding and considering, it predicting the Jews enjoyment of their Religion for the space of about 500 years, and a Promise of the coming of their messiah for greater purposes than what respected the Jews onely. V. 24. Seventy weeks. That seventy weeks of years are understood, and that it is as much as if he should have said 490 years, all Interpreters are agreed. But the very number of these prophetic weeks seem not to want a mystery, it being made of 10 into 49, which is a Jubilee, and Ten a note of Perfection, and therefore this number denotes a most perfect Jubilee, the time of the coming of Christ, and of his redeeming for us our celestial Inheritance. Are determined upon thy people, &c. that is to say, Near upon the expiration of the seventieth week the people of the Jews shall be no longer the people of God, nor their City holy, their Religion naturally ceasing upon some act of theirs, whereby a better, according to the purpose of God, shall be brought in. But from the commencement of the seventy weeks till that time, which is nigh 500 years, they should be the people of God, and their city accounted Holy, which is a fair space of time, and must be welcome news to Daniel. To finish transgression. To consume sin and make an end of it. For Christ came thoroughly to purge his floor, and to pluck up every plant that was not of his Fathers planting. And to make an end of sins. Out of the Original it may be rendered to put an end to the Judaical Sin-offerings, viz. by Christ his being sacrificed on the across for the sins of the whole world. Reconciliation for iniquity. The Hebrew word signifies to expiate iniquity. And that Christ is that great expiation and atonement for sin, all true believers are agreed on. Everlasting righteousness, such a Law or Religion as shall endure for ever, and according to which, if we live, it will be our justification, not the works of Moses's law, nor those offerings and sacrifices. This is the everlasting Gospel, mentioned, Apoc. 14.6. And to seal up Vision and prophesy, that is, To fulfil and accomplish the Prophecies, viz. those great important Prophecies concerning the Messiah. So the word Seal is used, Ezek. 28.12. And to anoint the most Holy, The most holy person that ever lived. The Jews themselves understood it of a person, Moses Gerundensis of the very Messiah. See Dr. H. M. on the place. V. 25. Commandment to restore and build Jerusalem, viz. from the decree of Artaxerxes Longimanus in the twentieth year of his reign, that decree, namely that Nehemiah obtained of him who made his complaint to him how the place of his Fathers sepulchers lay waste, i.e. the city Jerusalem, and how the gates thereof were consumed with fire, Nehem. 1.3. Wherefore, chap. 2.1. in the twentieth year of Artaxerxes his reign he obtained a decree for the restoring and re-building Jerusalem. For the other decrees granted by Cyrus, Darius Hystaspis, and by this Artaxerxes in the seventh year of his reign concerned onely the Temple, not the City and the Walls, as you may plainly discern by reading of Ezra. Whence it is manifest that the Epocha of the seventy weeks must be taken from this decree of the twentieth of Artaxerxes. But how Chronology is to be adjusted to this Epocha out of Tho. Lydiat, see Dr. H. More's Notes on this Vision, and the first 16 Chapters of his Paralipomena Prophetica. Unto Messiah the Prince, i.e. unto the manifestation of that person that is so well known, and so much expected by the Jews under the name of their Messiah( the word never being used absolutely but concerning him) to his entering into his ministry, being first baptized by John, and so showing himself after in preaching the Gospel of the Kingdom, and doing miracles for the confirmation thereof in the sight of all the people. To this manifestation of the Messiah or Christ shall be seven weeks and threescore and two weeks, i.e. 69 weeks, or 483 years. In the last of these years did Jesus the Messiah manifest himself. The streets shall be built again and the wall. This seems to be added on purpose to give light to Interpreters, that the decree here mentioned from whence the weeks do commence, is that granted in the twentieth year of Artaxerxes, because that was expressly for the City and the Walls, the other three preceding for the Temple. Even in troublesone times, As it appears out of Nehemiah, chap. 4. For the builders were fain to have their swords in readiness as well as their trowels. V. 26. And after threescore and two weeks, &c. Namely, After the sixty two weeks that immediately succeed the seven weeks, that is, after sixty nine weeks, shall Messiah be cut off, viz. the above name Messiah the Prince, which term of Messiah is no where put absolutely but here, whence doubtlessly the Jews gave him, whom they expected for their redeemer, the name of Messiah cut off, which may signify not onely from life, but as Mr. meed notes, from reigning as a King. And in respect of the Jews he was cut off in both those senses. For he was the Messiah their Prince, whom his own people rejected and cut off from life, and thereby from themselves, that they were no more his People, nor he their King. With which what follows, sitly agrees. And they shall be none of his. For so the Hebrew is naturally rendered and not[ but not for himself] The Messiah shall be cut off by the hand of the people of the Jews, and that people shall be none of his. said populus principis futurus( so the Hebrew is rightly and suitably rendered) But the people designed to be the people of Messiah the Prince hereafter( viz. the Romans, amongst whom Christ was chiefly to have his Church and Kingdom) shall destroy the City and the Sanctuary, namely, for their murdering the Messiah their Prince, which destruction was brought upon them by the Roman army under the conduct of Titus the Son of Vespasian. With a flood. After the destruction of the city the Roman army shall overflow Judaea, God determining that issue of the war the devastation of the land. V. 27. And he shall confirm. It may be rendered, Nevertheless he shall confirm the covenant. Though Israel was cast off, yet a remnant according to the Election of grace should be won unto Christ, and close with the covenant of the Gospel. The word in the Greek {αβγδ}, is the very same that adorns the Title page. of the New Testament. With many, i.e. with several. For one week, which is the seventieth or last week, several were converted before Christ's passion, others afterwards in the same week by his Apostles. But the main body of the Jews remained obstinate, and were none of his people, as was noted above. And in that it is said, In the midst of the week he shall cause the sacrifice to cease; this implies the death of the Messiah on the across, which eminent sacrifice for the sins of the whole world put an end to or antiquated all other Sin-offerings. This passage therefore does more precisely predict the time of the messiahs being cut off, viz. in the fourth year of the last week, or 487th year from the twentieth of Artaxerxes, according to Tho. Lydiat's Chronology. Which I conceive is the truest account. And for the overspreading of Abominations, &c. Out of the Hebrew it is better rendered thus by Mr. meed[ And commanding over a wing of abominations he will be a destroyer] i. e. over an army of Idolatrous Gentiles, the Roman army, who bore upon their standards the Images of their Gods, which the Hebrew calls Abominations. And the coming of the Romans to destroy the City of Jerusalem, is in several places of the New Testament called the coming of Christ. See Dr. H. M. his Exposition and Notes. Even until the consummation, &c. read out of the Hebrew. And until the consummation( or the finishing this destruction) it shall continue upon the distressed, viz. This Wing of Abominations shall continue, or lie upon the distressed Jews. Wherefore as in the precedent, so in this verse upon the mention of Messiah his death or murderous crucifixion by the Jews, immediately is added a prediction of their destruction and calamity. CHAP. X. ARG. In the third year of Cyrus, Daniel humbles himself with Prayer and Fasting for three weeks together. At the end of the three weeks an Angel in the High-Priests habit appears to him, instructs, comforts and strengtheners him, for the better receiving the ensuing prophesy of the Scripture of Truth. IN the third year of Cyrus King of Persia, a thing was revealed unto Daniel,( whose name was called Belteshazzar) and the thing was true, but the time appointed was long, and he understood the thing, and had understanding of the vision. 2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel: 5 Then I lift up mine eyes, and looked, and behold, a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also was like the Beryl, and his face as the appearance of lightning, and his eyes as lamps of fire and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hid themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. 10 And behold, an hand touched me, which set me upon my knees, and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the Prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael one of the chief Princes came to help me; and I remained there with the Kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my Lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my Lord, talk with this my Lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not, peace be unto thee, be strong, yea, be strong: and when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the Prince of Persia: and when I am gone forth, lo, the Prince of Grecia shall come. 21 But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your Prince. The NOTES. THE Vision in this Chapter is onely Introductory to the Vision of the Scripture of Truth, chap. 11. as the three Visions of like vast extent of time and concern in the Apocalypse have the like pompous Introductory Visions prefixed to them. V. 1. In the third year of Cyrus, &c. In the third year of the Persian Monarchy, begun upon the death of Darius the meed, who immediately succeeded Belshazzar the Grandchild of nabuchadnezzar. Was called Belteshazzar. This name of Daniel, writ as it was at first, when Ashpenaz the Prince of the Eunuchs gave him it, signifies the Treasurer of the secrets of Bel, but, as it is here writ, it signifies an hidden enemy, viz. to the Babylonish Idolatry, though always a faithful subject to the Kings of Babylon, as all good men are to their Princes, be they of what Religion they will. See Dr. H. M. on the place. And the thing was true, i.e. The matter communicated to him was not Chidah a prophetic Parable or Aenigm set out by types of a Statue of various Metals and of severally shaped Beasts, but it was Emeth, plain truth, without such mysterious riddles. But the time appointed was long, even from the beginning of the Persian Empire to the end of the world. And he understood the vision, that is, the prophesy of the Scripture of Truth. He understood it of himself, it wanting no interpretation as those enigmatical Prophecies did. V. 2. In those days, i.e. On a certain time of that third year of Cyrus King of Persia, after the adversaries of the Jews, notwithstanding the gracious decree of Cyrus had so prevailed with Cambyses his Son( his Father being busy in foreign Wars) as to hinder the building of the Temple; as it is recorded in Ezra chap. 4. That they hired counsellors against them to frustrate their purpose all the days of Cyrus King of Persia. Three full weeks. The Hebrew has it three weeks of days, in counterdistinction to the seventy weeks in the foregoing prophesy, which signifies weeks of years, and to intimate that days, weeks and years in any prophesy of Daniel, unless something be hinted to the contrary, are to be understood of prophetical days, weeks and years. Which being an observable rule in Daniel the putting days for years hinders not, but this prophesy of the Scripture of Truth, may rightly be termed a plain prophesy. V. 3. He eat no pleasant bread, &c. those whole three weeks; though otherwise it was both lawful for him and accustomary to use the diet of other Courtiers. To recommend himself the more to God, and make himself more fit for prayer, contemplation and devotion, he eat no pleasant bread, &c. V. 4. The great River which is Hiddekel. The vulgar latin from the Septuagint calls it Tigris. It is called great, because of the breadth of it, as it touches on the Province Susiana, which Daniel was set over, and where he was at the sight of this Vision. It runs on the West-side of Ulai or Ulaeus, and by reason of its swiftness has its name from an Arrow, as Pliny notes, Tegir signifying an Arrow in Chaldee, and in the notation of Hiddekel the like swiftness is implied. V. 5. A certain man clothed in linen. This is the very same Angel in human shape that appeared unto Daniel when he was near the River Ulai, which Calvin, not without reason, concluded to be Christ, called there Palmoni. And that this here is Christ, will appear from his likeness to Christ in the Apocalypse, that appeared in the midst of the seven golden candlesticks. For here this Angel is described clothed in linen, that is, in the Pontifical Garment down to the foot. And so is Christ clothed with linen, Apoc. 1.13. And as here the Angel is gird with the fine gold of Uphaz, so in the Apocalypse Christ is gird with a golden girdle. V. 6. Like the Beryl. The Hebrew word is Tarsis, which signifies the Sea as well as Beryllus Thalassius, and therefore insinuates the party to be no private person but the Prince of a multitude. Which same thing is notify'd of Christ in the Apocalypse, though not by this Symbol of Tharsis or the Beryl. And as the face of this Angel has the appearance of lightning, so the Head of Christ is said to be as white as snow, which has a very dazzling brightness in it, like that of lightning, which is also a white splendour, not read like sire. And as in this Vision the angels eyes are said to be as lamps of fire, so in that, Christ's eyes to be as a flamme of fire, and as here the angels arms and feet are compared to polished brass, so the feet of Christ there to fine brass burning in a furnace. And brass brightened by rubbing or polishing, and purified by the fire, will signify the same thing. And, lastly, here it is said, And the voice of his words like the voice of a multitude, and in the Apocalypse likewise, And his voice as the found of many waters, which in the prophetic style signify a multitude. This Angel therefore being Christ, it is the very same Palmoni that appeared to Daniel near the River Ulai, chap. 8. bestirring himself in both places for the good of his people. V. 7. I Daniel alone saw the Vision, that is to say, He alone saw distinctly the Vision. But that Daniel's companions saw something, is evident in that a great quaking fell upon them, so that they fled to hid themselves, which plainly argues that this of Daniel was a real day-vision, and that he was in the place truly which he mentions, namely by the great River the River Hiddekel or Tigris in Susiana. V. 8. Therefore I was left alone and saw this great Vision. As being better sitted for such divine communion by his three weeks fasting and devotion. But well may this Vision be called great, it being the sensible and distinct presence of the Lord Christ. Whence he says there remained no strength in him, but his comeliness was turned into corruption, he being overcome and stounded at the presence of so glorious a parsonage. V. 9. Yet heard I the voice of his words. Though he was half dead in this strange consternation of mind, yet he heard the voice of this illustrious Angel that was present with him. But at the hearing the voice of his words he was so overcome and astonished thereat, as well as before at his sight, that it made him fall down into a soporiferous swoon with his face towards the earth, his spirits did so fail him or quiter retire through fear. See chap. 8.18. But the consopiting of the natural or carnal powers makes way for the seasonable weaking the Divine. V. 10. An hand touched me. When he was fallen thus to nothing in himself through perfect humiliation and contrition, then an hand from without toucheth him, supernatural power then is conveyed to him; but by degrees. We must first learn to creep, and then go, as Daniel is here first set upon his knees, and the palms of his hands. But however it was a hopeful beginning, it being in virtue not of our own strength, but of that supernatural strength which will carry us out to the end if we be faithful. V. 11. A man greatly beloved. A man of desires, as I noted above, and so may denote a man of great love towards God and his people, or greatly beloved of God and all good men. And stand upright. Thus was Daniel roused up and enabled to hear, understand and take perfect notice of what was to be delivered unto him for the information of posterity. Am I now sent. The word in the Original is the same from whence Shiloh, the name of the messiah, is derived, which consists well with the supposing this Angel to be Christ. I stood trembling, by virtue of his saying unto me, Stand upright. I stood upon my legs, but trembled withall, as yet not being so thoroughly strengthened, or fearing what tidings this Angel might bring unto me. V. 12. I am come for thy words, that is, By reason of thy earnest and zealous prayer I am come unto thee. Behold the admirable efficacy of earnest and sincere devotion, that attracts to it not onely the ministry of Angels, but brings down into converse the Son of God himself. V. 13. Withstood me one and twenty days. Though thy petition was heard at the beginning of thy fasting and praying, yet I was so detained in my contest with the Presidentiary Angel of the Kingdom of Persia, that I could not come till now. And it is admirable to take notice of the concurring of Daniel's prayers with the activity of the Invisible Powers for what he prayed for. Michael one of the chief Princes. This bringing in of Michael, one of the chief Princes as assisting against the Prince of the Kingdom of Persia, shows plainly that the Prince of the Kingdom of Persia is an Angel as well as Michael, this of Judea, the other of Persia; and that therefore there are Presidentiary Angels over all Nations. See Dr. H. M. on the place. I remained there. The Original may be rendered, I was left alone there, I having sent Michael elsewhere, upon whose return I was more free to come. V. 14. Now am I come, having left Michael in my room, to give thee to understand what shall befall thy people for whom thou didst so earnestly intercede in thy devotions, not onely in reference to affairs more near at hand, but through the Series of many Ages, even to the end of all, what they shall suffer under the Greek Empire, what under the Roman, and what an happy restoring there will be of them towards the end. For the Vision is for a long time, as it is said in the first verse. Which is a notable key for the right expounding of the prophesy of the Scripture of Truth. V. 15. And became dumb. My astonishment from having beholden him was so great, and also from hearing his voice that I was not able to speak. V. 16. The similitude of the sons of men, not in a terrestrial body yet though in human shape. Cornelius à Lapide makes him the same Angel that communed with him all this time and a type of Christ, Calvin mentions some that make him Christ himself. Touched my lips, as he touched the tongue of the deaf and dumb man, Mark 7. and loosed it, that he could speak; as Daniel after the Angel had touched his lips, says, Then I opened my mouth, &c. Retained no strength, so overcoming was the glorious presence of Messiah before he came in the flesh. These consternations of mind in Daniel so often repeated, set off the inexpressible eminency of the person he conversed with, and the huge weightiness of the matter that he was to convey unto Daniel. V. 17. Of this my Lord. Out of the Original it may be rendered thus, How can this so vile a servant, so wretched poor and despicable a creature talk with such an one as this my Lord is? There remained no strength in me. So perfect an exinanition ought there to be of our own carnal mind and powers, for the fitting us to receive the supernatural power from God, and those divine communications that flow from him. V. 18. After Daniel was thus lost and confounded in himself, and sound no strength of his own carnal will and mind left( that we may pursue the Moral Allegory of this Vision also) and after the free and hearty acknowledgement of the same, then Christ in human shape here touched him again whereby he was strengthened. So great virtue is there in the touch of the divine body of Christ. V. 19. Be strong, yea be strong. This is the voice of him, of whom it is said, He spake and it was done, &c. and upon his speaking here, Daniel was strengthened, and being thus strengthened by this supernatural influence, took himself now to be an Auditor fitted for Palmoni's informations and instructions. V. 20. Knowest thou wherefore I come unto thee, i.e. Thou canst not easily imagine, saith the Angel, what things, and of what mighty concern I have to impart unto thee. Which when I have imparted, I will return to dispute or contest with the Presidentiary Angel of Persia, and when I am gone forth I shall meet also with the Presidentiary Angel of Grecia, for he will also put in for the Empire of the world. And this is the reason of the mentioning of the Prince of Grecia here. V. 21. But now that I may enter upon what I came to thee for, I will declare in plain words, not in Symbols and hieroglyphics, as in the foregoing Prophecies, the Divine Counsel or Purpose, so distinctly and orderly as if it were writ in a book. Which writing therefore here is called Scripture, and for its plainness and unsymbolicalness the Scripture of Truth. But there is none concerned with me in these things, none of the Presidentiary Angels of the Nations, but your Prince Michael, the Presidentiary Angel of the Jews, who is my General. Which farther confirms that this Angel is the same with Palmoni, and Michael being his Generalissimo under him, he must be the Lord of Hosts the God of Israel, viz. Christ as yet not incarnate. CHAP. XI. ARG. The prophesy of the Scripture of Truth, containing the overthrow of Persia by the King of Graecia, and the Leagues and Wars of the King of the South and the King of the North, who grievously afflict the Jews, the King of the North especially, who pollutes the Sanctuary and takes away the daily sacrifice. A Description of the Pride of the Roman Power, whether Pagan or Pagano-christian. The Invasion of the Dominions of this King of Pride by another King of the South, and King of the North especially, who at length seizeth on his glorious seat betwixt the two Seas. ALso I, in the first year of Darius the meed, even I stood to confirm and to strengthen him. 2 And now will I show thee the truth, Behold, there shall stand up yet three Kings in Persia, and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. 3 And a mighty King shall stand up, that shall rule with great dominion, and do according to his will. 4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others besides those. 5 And the King of the South shall be strong, and one of his Princes, and he shall be strong above him, and have dominion: his dominion shall be a great dominion. 6 And in the end of years they shall join themselves together; for the Kings daughter of the South shall come to the King of the North to make an agreement: but she shall not retain the power of the arm, neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begot her, and he that strengthened her in these times: 7 But out of a branch of her root shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the King of the North, and shall deal against them, and shall prevail: 8 And shall also carry captives into Egypt their gods with their princes, and with their precious vessels of silver and of gold, and he shall continue mo years than the King of the North. 9 So the King of the South shall come into his kingdom, and shall return into his own land. 10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come and overflow, and pass through: then shall he return, and be stirred up even to his fortress. 11 And the King of the South shall be moved with choler, and shall come forth and fight with him, even with the King of the North: and he shall set forth a great multitude, but the multitude shall be given into his hand. 12 And when he hath taken away the multitude, his heart shall be lifted up, and he shall cast down many ten thousands: but he shall not be strengthened by it. 13 For the King of the North shall return, and shall set forth a multitude greater than the former, and shall certainly come( after certain years) with a great army, and with much riches. 14 And in those times there shall many stand up against the King of the South: also the robbers of thy people shall exalt themselves to establish the vision, but they shall fall. 15 So the King of the North shall come, and cast up a mount, and take the most fenced cities, and the arms of the South shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 16 But he that cometh against him, shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him: thus shall he do, and he shall give him the daughter of women corrupting her: but she shall not stand on his side, neither be for him. 18 After this shall he turn his face unto the Isles, and shall take many: but a Prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. 19 Then he shall turn his face towards the fort of his own land: but he shall stumble and fall, and not be found. 20 Then shall stand up in his state a raiser of taxes in the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle. 21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. 22 And with the arms of a flood shall they be overslown from before him, and shall be broken; yea, also the Prince of the covenant. 23 And after the league made with him, he shall work deceitfully; for he shall come up, and shall become strong with a small people. 24 He shall enter peaceably even upon the fattest places of the Province, and he shall do that which his fathers have not done, nor his fathers fathers, he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. 25 And he shall stir up his power and his courage against the King of the South, with a great army, and the King of the South shall be stirred up to battle with a very great and mighty army: but he shall not stand; for they shall forecast devices against him. 26 Yea, they that feed of the portion of his meat, shall destroy him, and his army shall overflow: and many shall fall down slain. 27 And both these Kings hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. 28 Then shall he return into his land with great riches, and his heart shall be against the holy covenant: and he shall do exploits, and return to his own land. 29 At the time appointed he shall return, and come toward the South, but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do, he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice; and they shall place the abomination that maketh desolate. 32 And such as do wickedly against the covenant, shall he corrupt by flatteries: but the people that do know their God, shall be strong, and do exploits. 33 And they that understand among the people, shall instruct many: yet they shall fall by the sword, and by flamme, by captivity, and by spoil many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the King shall do according to his will, and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined, shall be done. 37 Neither shall he regard the god of his fathers nor the desire of women, nor regard any god: for he shall magnify himself above all. 38 But in his estate shall he honour the God of forces: and a god whom his father knew not, shall he honour with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he do in the most strong holds with a strange god, whom he shall aclowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. 40 And at the time of the end shall the King of the South push at him, and the King of the North shall come against him like a whirlwind with chariots, and with horse-men, and with many ships, and he shall enter into the countries, and shall overflow, and pass over. 41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom and Moab, and the chief of the children of Ammon. 42 He shall stretch forth his hand also upon the countries, and the land of Egypt shall not escape. 43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44 But tidings out of the East, and out of the North shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 45 And he shall plant the tabernacles of his Palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. The NOTES. V. 1. THis first Verse of this Chapter should have been the last of the former, the sense is so closely connected thereto, which is this, I, even I Palmoni in the first year of Darius the meed stood to confirm and strengthen[ him] that is to say Michael, as both Grotius and other Expositors, as Calvin confesseth, refer[ him] to Michael, according as is perpetually observed in the Apocalypse, that by Angels are understood the people over whom they preside, and so according to the prophetic style he strengthening Daniel, and with him the people of the Jews by sending Gabriel, he strengthened Michael, that presided over them, it signifying the same thing, see chap. 9. v. 21. V. 2. And now will I show thee the truth. Now will I declare unto thee things to come in a plain intelligible way touching the Kingdoms of Persia and Grecia, and also the Roman Empire, not resembling the first to a Bear or Ram, the second to a Leopard or Goat, and the third to a monstrous Beast with Iron teeth, but delivering the matter without any prophetic Aenigm or Parable, you shall hear from me the bare truth in an easy and vulgar way. Yet three Kings in Persia, viz. Cambyses, Smerdis and Darius Hystaspis, these three besides Cyrus the present King of Persia shall stand up. And the fourth shall be far richer than they all. This fourth is Xerxes, the same that is called Ahasuerus in the book of Esther, and who married Esther the Jewish Virgin, and Herodotus calls his Queen Amestris, which manifestly has the sound of Esther in it. As for the Riches of this Xerxes or Ahasuerus, in the book of Esther, he is said to have reigned from India even to Aethiopia over 127 Provinces. And Justin lib. 2. writes of him, that though his army was so numerous that he drunk up whole Rivers, yet his Riches were so great that neither that Army nor any other occasions of expense could ever exhaust them. He shall stir up all. For his Army he brought against Greece consisted of two thousand thousand six hundred forty one thousand six hundred and ten fighting men. And the Attendants of his Army that were to minister to them and others that went along with them, were as many at least as the fighting men: so that they were five thousand thousand two hundred eighty three thousand two hundred twenty in all. But for the number of the women to dress their meat, and of courtesans and Eunuchs, of Waggon-horses and other Beasts of burden, and of Indian Dogs, it was not to be told they were so many. See Herodotus lib. 7. cap. 186. So that by this account Xerxes may well be said to have stirred up all against the Realm of Grecia. Thus notably is this prophesy of Daniel fulfilled concerning this fourth King of Persia. But that the prophesy proceeds no farther in this Catalogue of the Kings of Persia, is because the Church is more concerned in the Greek and Roman Empire as to their sufferings, of which it was fit they should be forewarned. And this expedition of Xerxes, who would have swallowed up all Greece, is a fit introduction to the expedition of Alexander against the Persians, as intimating the reasonableness of the success that was given him by Providence. V. 3. This mighty King is Alexander the Great, who shall have all things succeed according to his mind. And it is Curtius his character of him: That though much was to be imputed to his valour, yet more to fortune, which he of all mortals seemed alone to have had at his beck. So fitly is this prophesy fulfilled in Alexander. He shall do according to his Will. There is 〈◇〉 like expression in the transition from the Greck Empire to the Roman, v. 36. V. 4. The four winds of Heaven. Alexander's Kingdom was broken into four Kingdoms lying North, West, East and South, which were the Kingdoms of Thracia, Macedonia, Asia and egypt, which belonged to Lysimachus, Cassander, Antigonus and Ptolemaeus. See what has been said above, chap. 8. And not to his Posterity. For within sixteen years space after Alexander's death, not onely his brother Aridaeus together with his mother Olympias were put to death, but also Alexander the Son of Alexander the Great, and Roxana, and Hercules the other Son of Alexander by Barsinoe was killed, and Cleopatra the sister of Alexander. So fully was this passage accomplished[ and not to his posterity.] Nor according to his dominion, &c. As not having that strenuity and greatness of parts, nor that strength, his entire Empire being thus divided into four Kingdoms, &c. Shall be plucked up, The vulgar latin and Septuagint render it, shall be torn or teased, plucked into shreds. For others besides those, viz. besides those four notable ones as they are called in the vision of the He-goat, chap. 8. But those others are such as Eumenes, Philotas, Menander, Leonatus, Seleucus, who had their portions distinct from those four, whereby the main Body of Alexander's Kingdom was the more weakened. V. 5. And the King of the South, &c. That is, Ptolemaeus the Son of Lagus King of egypt. He speaks onely of the Kings of the South, and of the North, i.e. Of the Kings of egypt and of Syria, because the affairs of the Jews are onely concerned in them. And this first King the Son of Lagus is noted for his treacherous taking Jerusalem on the Sabbath-day. See Joseph. Antiq. lib. 12. c. 1. One of his Princes, that is, either of Alexander or some one of the lesser Princes, whom this Ptolemy favoured, but either way it is Seleucus Nicator that is here meant, who got first into that greatness by the aid of Ptolemy, as I noted above. And he shall be strong above him, Seleucus shall outdoe Ptolemy in feats of War. For he having taken Demetrius the Son of Antigonus, he added Asia to Syria, he overcame Lysimachus King of Thracia in battle, and Antigonus in Ph●y●ia as Androcotus also in India, from which great exploits he purchased to himself the name of Nicanor or Nicator, as if we should say, Seleucus the conqueror. His dominion shall be a great dominion; As containing all these Countries according to Appian, Syria, Phrygia, Mesopotamia, Bactriana, Arabia, Sogdiana, Arachotia, and a great part of India, even beyond the River Indus. V. 6. They shall join themselves together, &c. Not that the same individual persons Ptolemaeus Lagi, and Seleucus Necanor shall do this, but some of the succession of each of them. For the succession of the Kings of the north, and of the south or of Syria, and egypt are in the prophetic style, spoken of as of two single Kings continuing all the time of their Kingdoms. This Kings daughter therefore of the South, is Berenice the daughter of Ptolemaeus Philadelphus, Son and successor to Ptolemaeus Lagi, sent to Antiochus Theos King of Syria and Asia, and Grand-child to Seleucus Nicanor, with a vast dowry of gold and silver, that by this marriage these two Kingdoms might be held together in a firm league. But shall shall not retain the power of the arm. She shall not have that strong-interest at Court, nor remain in the Authority she seemed to have at first, her Husband receiving his former Wise Laodice again into favour. Neither shall he stand. Not Antiochus himself. For Laodice suspicious how constant he might prove in his love to her, got him to be poisoned. Nor his arm. The Hebrew may be translated, nor his Seed, the little Son he had by Berenice who was killed with her in the ●aphneum at Antioch, where she had shut her self up with her little Child. But she was given up, and they that brought her and he whom she brought forth, viz. the young child, and all her abettors, they were all betrayed, and 〈◇〉 and her little Son murdered by Seleucus Cail●●●us her 〈◇〉 law. So bad an end had a matter ill 〈…〉 7. c. 1. V. 7. But there 〈◇〉 stand 〈…〉 among the branches of her root, 〈…〉 ●ladelphus, Berenice's and Ptolemaus Everg●● 〈…〉 Brother euergetes, who shall found his quarrel upon the right, that his Sisters child had if he had had strength and had been alive to revenge his Mothers death. Wherefore upon this account shall he fall into the Territories or Frontiers of Seleucus Callinicus the King of Syria, who killed Berenice and her little Son, and shall prevail and have very easy and mighty success. V. 8. Ptolemaeus euergetes prevailed so far, saith St. Jerome, that he took Syria and Cilicia, and the upper parts beyond Euphrates, and almost all Asia, and brought away with him forty thousand talents of silver, and two thousand five hundred Images of their Gods, which Cambyses and others had carried away. From whence this Ptolemy obtained the name of euergetes or Benefactor from the superstitious egyptians for thus recovering their Images. And he continued more years than the King of the North, to wit, than Seleucus Callinicus, euergetes reigning 26 years, Callinicus but 20. V. 9. Ptolemeus euergetes his power and success will be so great, and so little loss to his Army, and with that ease, as if he had been Lord of Syria, and had free ingress and egress at his pleasure. V. 10. Though that shameful overthrow he had received cowed the spirit of Seleucus Callinicus, yet his two Sons Seleucus Ceraunus, and Antiochus Magnus after his death( and which was a greater encouragement after the death of Ptolemaeus euergetes, who left a successor little beloved, infamous for killing his Father, Mother and Brother, and in derision therefore called Philopator) bestirred themselves to recover what their Father had lost, and therefore assembled a multitude of great forces, and though Seleucus Ceraunus died in the beginning of the enterprise, yet Antiochus Magnus did overflow Judaea and Coele-Syria by the treachery of Theodotus, Ptolemaeus his governor of that Province. And after this, no peace being concluded, he did again renew the War, and taking many Towns, he at last came to Raphia an exceeding well fortified Town in the Confines of egypt. V. 11. Though Ptolemaeus Philopator was a sluggish voluptuous person, and given to his ease and pleasure, yet when his proper Kingdom was in such imminent danger by Antiochus Magnus, he was enraged, and thought it was time to bestir himself for fear he should not onely lose Syria, but egypt too. And therefore he set forth a great multitude, seventy thousand foot and five thousand horse, and seventy three Elephants, and took many prisoners of the army of Antiochus Magnus. But the success of the day is much to be imputed to the courage and importunity of his Sister Arsinoe. See the third book of the Maccabees, chap. 1. V. 12. And when Ptolemaeus Philopator was partly taken captive, partly killed, and partly put to flight, and scattered the multitude of Antiochus his army, and thereby driven them away from his Territories, whenas his mind was oppressed and depressed with fear and anxiety before, it will now grow so light, rash and vain, that besides his unclean conversation with Agathoclea the Singing-wench, and Agathocles her Brother, he will rudely and profanely in Judaea, not onely come into the Temple, but rush into the Holy of Holies, against the advice and persuasion of all, either pious or prudent by-standers. And therefore though he shall cast down many thousands, yet he shall not be strengthened by it. The idleness, luxury and sottishness of Philopator made this great advantage he had got against Antiochus to signify nothing. V. 13. For the King of the North Antiochus shall again gather an army, and that greater than the former, which he will not fail to do after certain years he observing the luxury and dissoluteness of Philopator and his mindlesness of his affairs. Wherefore he will be sure to come with a great army and well appointed, well furnished and plentifully with all things fitting for an army. This the Hebrew word signifies, which our English translation renders Riches. V. 14. Philopator having appointed Agathocles his Catamite, and Brother to Agathoclea the Singing-wench to be perfect over egypt, not onely the Provinces subject to egypt rebelled, but egypt itself was vexed with Seditions. And Philopator being dead, and Antiochus Magnus having made a firm league with Philip of Macedonia, he was assisted by him upon condition of equally dividing the spoil. And hence, saith Jerome, is to be understood the meaning of many standing up against the King of the South, or the King of egypt. But now for[ the Robbers of thy people] Peritzim, which is here rendered Robbers, may better be turned Breakers, namely of the Union of the Jewish Church, and Violaters of Moses's law. They were the Jews in egypt( multitudes of whom Ptolemaeus Lagi had carried down with him when he took Jerusalem) and their Correspondents in Judaea and other places, that were puffed up with the late great success of Philopator, and sided with egypt against Antiochus Magnus, and were so high slown in their hopes, that they thought the time was at hand to fulfil Isaiah's Vision of prophesy, That there shall be an Altar of the Lord in the midst of the land of egypt, chap. 19.19. and in time the business was carried on so far that Onias, Son of the High-Priest, Onias the third, under Ptolemaeus Philometor got such a Temple built in the Nomus or Canton of Heliopolis, but they and their hopes fell for the present, as is predicted, and the prediction fulfilled in the victory of Antiochus against Scopas, Ptolemaeus Epiphanes his General, and of them whom he over threw at the Spring-heads of the River Jordan. And when he had taken the Towns of Coele-Syria and Samaria, that Scopas was possessed of, the Jews delivered up Jerusalem to him of their own accord. And helped to beat Scopas's Garrison-Souldiers out of the Tower he there had left them in, as Josephus tells us, lib. 12. c. 13. V. 15. The King of the North Antiochus Magnus shall come, whereby these Peritzim or Breakers of the law shall smart for it. For this Antiochus was a great friend to the Jews that stuck to Moses's law, as you may see in Josephus, And shall cast up a mount, against Sydon, where he shut up Scopas so close and long that he made him yield, and he took the fenced Cities, as was noted before out of Josephus. Nor could the Arms of the South, viz. those of those three Commanders, Europus, Menocles and Damaxenus, whom Ptolemy sent to relieve Scopas, avail any thing, or be able to withstand the forces of Antiochus. V. 16. But Antiochus shall have complete success against the forces of Ptolemeus Epiphanes, and the Jews delivering up the City to him, as was noted above, he shall stand conqueror in the glorious land. The Septuagint render it, He shall stand in the land of Saby, which I must confess I suspect to be the name of the God of that Land, namely of the God of Israel, who is called the Lord of Hosts. But of his entering of Judaea and Jerusalem. I have hinted enough above. But whereas our English Version has it, which by his hand shall be consumed. The Original may be rendered, which by his hand shall be consummated or perfected, which is more agreeable to History, he being so great a friend and benefactor to the Jews. V. 17. Antiochus not content with the regaining onely Coele-Syria and Judaea, which were his ancestors before, has a design of making himself master also of egypt, and to enter into the strength of Ptolemaeus Epiphanes his whole Kingdom, for so it may be rendered out of the Hebrew. And upright ones with him. The word in the Original may signify either upright ones or covenants, but either are to carry on the match betwixt his daughter Cassandra and Ptolemaeus Epiphanes. And he shall do. So the Hebrew, that is, It shall succeed. He shall give him his daughter Cassandra, the fairest of women, and Coele-Syria, Phoenice, Judaea and Samaria for a dowry with her. Corrupting her, that is, infusing such principles into her as might make her instrumental by treachery to her Husband, to get to her Father Antiochus the Kingdom of egypt. But she shall not persist in such ways, as her Father would put herein, nor be for him, but be faithful to her Husband. V. 18. After Antiochus had laid so politic a ground of security from egypt, he turns his face to the Maritime Towns and Isles, he assaulted some Sea-towns of Thrace and Greece, and took several Islands properly so called, as Rhodus, Samos, Delos and Eubea▪ This was looked upon as an affront to the Roman Power. But Lucius Scipio the Roman Commander shall cause the reproach offered to him to cease and return it upon Antiochus. For at Sipylus, a Mountain in Asia minor, near the Confines of Phrygia, he slay fifty thousand of Antiochus his men, and took eleven thousand Prisoners, as Justin writes, and brought him to such hard and dishonourable terms of Peace, that he was bound to have nothing more to do with any part of Europe; that the Romans should have Asia, and he rest content with the Kingdom of Syria, that he should surrender all his Ships and Captives, and defray the expenses of the War. See Justin, lib. 31. He gave Hostages also for performance of Covenant, to wit, his two Sons, Seleucus and Antiochus Epiphanes. Thus was the reproach cast upon the Roman Power by Antiochus, returned with usury upon himself at last. V. 19. Upon this Antiochus marched towards the Frontiers of his own Kingdom to Apamia, Susa, and other more remote parts of his own Dominions. And his stumbling and falling refers to his rash and inconsiderate robbing the Temple of Jupiter Elymaeus by night, which being known by the Elymites, he and his whole army was slain by that people. V. 20. Then shall succeed in his place by right of inheritance Seleucus Philopator, the elder Son of Antiochus Magnus, who would not fail to be a raiser of Taxes, who was so eager on money, his luxury and necessity requiring it, that he did not stick to appoint Heliodorus his Treasurer, to rob the Temple at Jerusalem, 2 Mac. 3.10. But for[ In] it should rather be upon the glory of the Kingdom, that is, upon the Riches thereof. For Riches are the Political glory and decor of any Kingdom, whenas poverty makes them look sordidly and contemptibly. But he is said to be destroyed in a few days, because he reigned but twelve years, when as his Father Antiochus reigned thirty seven. But he perished neither by the Insurrection of his own Subjects, nor by War with Foreigners, but was secretly poisoned by Heliodorus, who hoped to succeed him in his Kingdom. V. 21. This vile person is Antiochus Epiphanes, Son to Antiochus Magnus, and second Brother to Seleucus Philopater, who is said to be vile and despicable, both for the illness of his manners and defect of title to the Crown, the right of Succession belonging to Demetrius, the Son of his Brother Seleucus, and therefore the Honour of the Kingdom was never adjudged to him, but he got it by craft and flattery, pretending to administer the affairs of Syria, for the good of his Nephew Demetrius, Hostage then at Rome, whom Philopator was content should be there instead of his Brother Epiphanes. The ancient Fathers generally make this Antiochus Epiphanes a type of Antichrist, and how well he sits the Antitype the Popes of Rome, see Dr. H. M. his Exposition of this prophesy, from this verse, to the end of the 35th. The Vision passing there from the Greek Empire to the Roman. V. 22. Heliodorus his forces, who murdered Seleuous, Father to Demetrius, will be thus overflown and broken by Antiochus Epiphanes, assisted with the forces of Eumenes and Attalus. And not onely the followers of Heliodorus will be broken, but also the Prince of the Covenant Demetrius himself, in whose behalf Epiphanes, Eumenes and Attalus seemed to conspire, the success redounding to his detriment by reason of the treachery of his Uncle Epiphanes. V. 23. For after the friendship professed by Epiphanes to his Nephew Demetrius at Rome, with whom he kept intelligence, he wrought deceitfully by getting his friends at Rome to detain Demetrius there, that he might the better pursue his own designs in the mean time, his Nephew being absent. And though his beginnings were but small, yet by flatterings, frauds and crouchings he grew up by degrees as his Antitype did. V. 24. He will in a fair and peaceable manner, without any show of enmity to Demetrius, possess himself of the best places of Syria, as his Antitype the Papal Hierarchy of the fairest and fattest seats in Europe. And he shall be a greater exactor of Tributes, and more profuse rewarder of his Favourites, his Souldiers especially, than any of his ancestors, 1 Mac. 3.30. And after he has taken the more easy and opime places, and encouraged his Souldiers by liberally dividing the spoil amongst them, he shall forecast his device, and lay his projects for a time to take the strong holds. V. 25. He shall move his forces against the King of egypt, Ptolemaeus Philometor, because he pretended a right to Syria, and Ptolemaeus his two chief Commanders, Eulaius and Leneus shall bring out a mighty army against him, but they shall not be able to withstand Antiochus, because there will be treacherous plots against the Army of Philometor. V. 26. Some of Philometor's domestics, Ministers of State, and of great trust in his affairs, and in this War, shall be false to him, and so spoil the success of the battle. And so Ptolemy was afraid of Antiochus and fled, and many were wounded to death, as it is said, 1 Mac. 1.18. V. 27. Ptolemaeus Philometor and Antiochus Epiphanes shall meet together at Memphis, in outward show friends, but inwardly suspicious enemies, and suspected one of another. But this palliated friendship will again break out into open War; which will certainly happen at the time appointed. V. 28. So it is said 1 Mac. 1.19. Thus he got the strong Cities in the land of egypt and the spoils thereof. And his heart shall be against the holy covenant. This is the first coming of Antiochus into Judaea, says Grotius, which the writer of the first Book of Maccabees takes no notice of. And he shall do exploits.[ Exploits] is not in the Original, the sense is, He shall do according to his own mind and will, and particularly about the High-Priesthood, contrary to the Holy Covenant or Law of Moses, he shall confer it upon Jason, and after on Menelaus for their bribes and flatteries. And return to his own land, out of Judaea into Syria. V. 29. At the time appointed he shall return. This is the appointed time mentioned verse the 27. Antiochus shall again come toward egypt, but this second expedition of his against egypt will not be so prosperous as the former. That is the clear sense out of the Hebrew, and agreeable to History. V. 30. For the ships of Chittim. Chittim may signify either the Romans or Macedonians, but it being Zijim Chittim, and Zijim not being in Regimine, as they call it, but an Adjective that signifies rough, rude or harsh, it may be more naturally rendered. For the rough Romans shall come against him. And thus it fitly reflects on Popilius his rough handling Antiochus when he was besieging Alexandria. For Popilius was sent from the Senate to bid him desist, egypt having committed themselves to the Roman tutelage. And, when they met, Antiochus offering to kiss Popilius upon their former familiarity at Rome, he bluntly bad him for bear those ceremonies, and upon his producing the decree of the Senate, the other making delays, and pretending it fit to consult his friends. Popilius presently drawing a circled with his stick about Antiochus, bad him consult his friends upon the spot, nor pass out of the circled till he had declared whether he would have War or Peace with the Romans. Which rough dealing, saith Justin, Adeò animum Regis fregit ut pariturum se Senatui responderet, i.e. So broken the courage of the King, that he answered he would obey the Senate. Therefore he shall be grieved. The Seventy and latin out of the Hebrew render it, And he shall be struck, broken or humbled, which suits better with that of Justin, but questionless he was grieved withall. Against the Holy Covenant. And he will ease his grief and discharge his rage on the Jews, those especially that adhere to the Holy law of Moses. He shall have intelligence with them that forsake the Holy Covenant, Jason and Menelaus, and those of that faction, that for his disappointed hopes on egypt, he might carry what spoils he can from Judaea the City and Temple, whereby he might seem not to return into Syria empty. V. 31. And arms shall stand on his part. Though not the whole stock, yet considerable branches of the stock or people of the Jews. So Gasper Sanctius. And Calvin speaks to the same purpose. Which answers to that chap. 8.24. And both to Antiochus his Antitype, who is not properly sustained by his own power, but by the power of the ten Kings, Apoc. 17. Pollute the sanctuary of strength. They shall enter into the Temple, take away the silver, and the gold, and the precious vessels, and the hidden treasures, 1 Maccab. 1.23. And this is the first degree of profanation. And shall take away the daily sacrifice. This is the next. That Antiochus will sand letters by messengers unto Jerusalem and the Cities of Judah, to command them to follow the laws of the Gentiles, and forbid burnt-offerings, and sacrifices, and drink-offerings in the Temple, 1 Mac. 1.44. That they should not serve God according to his own Laws, but according to Paganick Rites prescribed by this type of Antichrist. The Abomination that maketh desolate. Of the placing this Idol upon the Altar, and the building Altar-Idols through the Cities of Judah on every side, and their tearing and burning the Law, which is the last and highest profanation, see 1 Mac. 1.54. This Idol is Jupiter Olympius as both Calvin, Cornelius à Lapide and Grotius aclowledge, whom therefore that old Sophist of Athens, 2 Mac. 6.1. might the better persuade the Jews to be the true God of Heaven, whom they themselves worshipped. The Hebrew is Hasshakutz Meshomem, which signifies either a stupefying Idol, or an Idol that makes desolate. And an Idol may very well be said to stupisie, it making its worshippers as arrand blocks as itself, and astonishing all sensible men, that mankind should ever become such blocks as to worship Idols. And to make desolate, as causing such vast murtherings of pious men, and frighting them from the public worship, so that the Temple of God is left naked and desolate, 1 Mac. 4.37. But how excellently well the Antitype answers to the Type. See Dr. H. M. on this verse in his Exposition. V. 32. Those that against the Law had given money for the High-Priesthood, he would farther persuade by fair words to comply with his Idolatrous designs. But those that knew their God, not by dry imagination, but by faith that had a living root in their heart, which implies a purity there, from whence all firm assurance of knowledge in divine matters doth arise, these by the strength and power of God, and by faith in his assistance will not be forced through the threats of mortal men, be they never so potent, to forsake the Law of God, and to relinquish their loyalty to him, who brings these persecutions on his people, on purpose to try them. For the fulfilling of this prophesy, see Joseph. lib. 12. c. 7. and the books of Maccabees. V. 33. Those that understand among the people are such as before were said to know their God from such a principle of life in their heart, not in dry imaginative opinion, who though they shall fall, that is, be afflicted and persecuted by the sword, flamme, captivity and spoil of goods, though these things be in their eyes, and they be in a manner certain to undergo them, yet these, in whom the true knowledge of God is, will not desist from their duty. V. 34. Mattathias with his five Sons( amongst whom was Judas Maccabeus) he will open a way toward their liberty. See 1 Mac. 2.1. and 2 Mac. 5. Cleave to them with flatteries. From the Hebrew, for flatteries, it may be rendered, Lubricities or Slipperinesses. That many shall join themselves to them slipperily, not firmly or sincerely. There shall not be an intimate firm union from one principle, which is the hearty love of God, and unfeigned zeal for the purity of his worship, but they shall adhere from byrespects of ambition or covetousness, or the like. There are examples of such in the Book of Maccabees, and I wish they were no types of some in the Reformation. See Dr. H. M. on this place. V. 35. Some of them that know their God in the sense above explained, shall fall into misery and affliction, so the Seventy render it according as the word is oft used in the New Testament, which agrees with what follows, to try them, purge them, and make them white. And therefore those troubles that seem so direful and tragical to mortal men, proceed from the love of God to his own, that he may make them more pure, and consequently better fitted for communion with himself. read attentively what St. Paul tells us, 2 Cor. 4.17. Even to the time of the end, that is, To the time of their ending. Because it is yet for a time appointed. read out of the Hebrew, Because yet again at the time appointed, viz. under the Roman Empire( whose succession begins in the next verse) there will be a new affliction or persecution of my People or Church. But now that the times of the Roman Empire succeed in the next verse, both the mention of the time and times, and half a time, chap. 12.7. and those other two numbers there that point to them; and that vast gap that would be betwixt Antiochus's time and the resurrection of the dead, mentioned v. 2. may sufficiently assure us. The transition also is as express as that from the Persian to the Greek Empire, verse 3. and the like expression of prosperity, in both, of the King or Empire, they enter upon. And he shall do according to his will. See Dr. H. M. his Notes on this place, or Pezelius his Mellificium at the end of Part 1. Which expression aforesaid can't be understood of Antiochus Epiphanes, as you may understand thence. And Interpreters that would apply what follows to him, their applications are wretchedly distorted, and they are fain to make the prophesy fond to tautologize. But make the Roman Empire here to succeed the Greek as the Greek does the Persian, v. 3. and all will run easily and glibly. V. 36. The former verse ended with an intimation of new affliction to God's people or Church, and now this prophesy goes on. And the King. Out of the Hebrew you may read, For that eminent King or Kingdom,( for it is Hammeleck where the article He has the sense of eminency) viz. the Roman, which for extent and duration much surpasses any of the former three, Shall do according to his will, i.e. Shall be strangely prosperous, and much prosperity is the mother of pride, cruelty and impiety. Above every God. This Roman King or Kingdom, even quatenus Pagan may be said to magnify himself above every god, in that the Romans by sacred charms called out the gods of those Cities they conquered, and, so as it were, lead them captive to Rome. See Synops. Prophet. Book 2. Chap. 10. Against the God of gods. The Officers of this Roman Power shall speak blasphemous things against Christ Jesus himself, who was truly God as well as man, and therefore the God of gods; yet was he in word and dead most despitefully used by them and crucified. The Romans also despised the God of Israel, even the better sort of them, as Cicero. See his Oration pro Flacco. And yet shall the Roman Power, though Pagan, stand and prosper, notwithstanding this their villainy toward Christ and bloody persecution of his members in the Primitive times, wherein he was again reproached, till the determinate time of this rage expired, and the Empire became Christian. V. 37. Here the prophesy reaches into the times after the Empire was turned Christian. Whence it is no wonder that 'tis said, That he regards not the God of his Fathers, Mars, suppose, the Tutelar God of Rome, nor the desire of women, importing that marriage then will not be in that high esteem it was with the ancient Romans, as the Laws Julia and Papia testify, which Constantine abrogated. Thus far from the foregoing verse to the fore-part of this, may the prophesy presigure the state of the Roman Empire, without any reference to the Roman Antichristian Power. But the same part of the prophesy is also applicable to the Antichristian Polity of the Roman Empire, and therefore takes in that too. Wherefore beginning at the 36th verse, we shall Paraphrase these two verses so far as they concern that Antichrist, which undoubtedly Paul aims at, 2 Thess. 2. thus: After the reign of Antiochus Epiphanes that type of Antichrist, and notorious enemy of the people of God in the Greek Empire, shall there arise an eminent King or Royal Pontifex if you will, who with his ecclesiastic Polity shall prove the very Antichrist indeed, answering in the Roman Empire to that wicked Antiochus in the Greek, and both of them placed in the latter times of each Empire. Which Ecclesiastical Prince or Pontifex finding the stream of affairs and good fortune to carry him along, shall at last exalt himself above every God, that is, every Supreme Magistrate, the Emperour himself not excepted, nay shall speak strange blasphemous words against the Sovereignty of God himself, as if he had power to abrogate or dispense with the Laws of God and Christ, and were himself the Supremum numen in terris. In which impieties he will prosper for such a time as Providence shall permit, viz. till the latter end of the time, and times, and half a time. But notwithstanding all this wickedness, he shall not be a more Roman Pagan, nor shall he regard the gods of his ancestors or predecessors( that is, of the Supreme Magistrates of Rome that reigned there before in old time) such gods as Neptune, Mars, Jupiter, Capitolinus, and the like. But this shall be notable in him, that he shall be outwardly a strict professor of a single life, nor shall it be consistent with his Pontifical office to mary, nor permitted to his Hierarchy so to do, that he may the better thereby promote the designs of his rampant ambition. Which spirit of pride and worldliness shall grow so rank in him, that he shall in time cast off the real sense of all Piety, nor regard any God, but shall magnify himself above all, subordinating all Religion to his own worldly advantage and interest. Whence it will be, that amongst other things he will make no conscience of Idolatry. V. 38. But in his, &c. The Hebrew runs easily and coherently thus. For together with God( for so will[ {αβγδ}] signify according to Calvin and Vilalpandus, pag. 274.) he will honour the Mahuzzim( the Seventy also retain that word, and likewise the vulgar latin) namely the Daemons which St. Paul Prophesies of, whose worship will be brought in, in the latter times, in the time, times, and half a time, which is the reign of Antichrist, by unconscionable liars and men that are against Marriage, and place their Religion in abstaining from meats, which is a description of Monks especially. This St. Paul, 1 Tim. 4. says the Spirit has foretold {αβγδ}, expressly, not obscurely or enigmatically, as being in this plain prophesy of the Scripture of Truth. St. Paul's Daemons therefore and Daniel's Mahuzzim, are the Souls of departed Saints, which this Antichrist, King of Rome, or the Roman Hierarchy, will worship together with God or Christ. In his estate. read from the Hebrew, In his place, viz. in the places or temples of God or Christ, in Churches which have their name from {αβγδ}, our Lord Christ; Or the Hebrew[ Alcanno] may signify as much as upon his bottom or foundation, which is the very pretence of the Romanists, that they worship the Saints upon the account of honouring Christ. And the Saint worshippers give such titles as these to them and their relics, viz. Towers, Fortresses, Walls, Bulwarks, Guards and protectors, which is the very thing that Mahu●zim signifies. And a God whom his fathers, &c. read according to the Hebrew, Even together with a god, which his fathers( his ancestors the ancient Romans) knew not( which God is Christ) shall he honour them with gold and silver, and precious stones and pleasant things. Which is abundantly fulfilled in the rich offerings to, and cloathings of the Images and Altars of the Saints in the Romish Church, which are very costly and sumptuous. V. 39. In the English Version the sense is obscure. The Hebrew runs thus and is easy. And he shall make the Holds of the Mahuzzim jointly to the foreign God, that is, he will build or erect Holds jointly appertaining to both the Mahuzzim and the foreign God. Which are Churches and Monasteries dedicated to Christ( he is that foreign God) together with this or that Saint. And elegantly are they here called Holds, in reference to Mahuzzim, which has a warlike sense in it, and signifies military protectors and Champions, whose Houses therefore may well be termed strong Holds. And for this Foreign God, him he shall aclowledge and increase with Glory, that is, even Antichrist shall make an outward profession of Christ, and accumulate external pomps and shows in honour of him. And he shall cause them, viz. the Mahuzzim or departed Saints, to rule over many, and shall distribute the earth to them for a reward. So Vatablus out of the Hebrew. The Saints are made as it were Tutelar Deities of Kingdoms, Provinces, Cities and other places, as a reward of their sufferings, and for the good Offices they are supposed to do for them that worship them and pray to them. Which is a lively description of the condition of the Papacy at this very day; And indeed of a long time heretofore, both of the Greek and Latin Church, of both which the Pope pretends to be the supreme Patriarch. For which the Idolatrous Empire has been sorely scourged by the Saracens and Turks, namely, for worshipping the Mahuzzim, that is, Demons or the Souls of deceased Saints, and in order to them images of Gold and of Silver, and of Brass and of ston, &c. Apoc. 9.20. The plagues of the Locusts and Euphratean Horsemen, that is, of the Saracens and Turks came upon them for this. And so it follows answerably here upon the mention of these Mahuzzim, in the next verse. V. 40. At the time of the end, i.e. within the compass of the time and times and half a time under the fifth trumpet shall the Locusts or Saracens come against the idolatrous Empire, whose original is from Arabia, which lieth south of the said Empire. And the King of the North, that is, The Euphratean Horsemen, which are the Turks, and whose original is northern beyond the Caspian Sea, at a great distance opposite to Arabia, these under the sixth trumpet, which is the last part of the time and times, and half a time, shall invade the same Roman Empire by reason of that idolatrous Antichristian Polity there, like a whirlwind or strong tempest from the North. And with many ships, ships are here mentioned consentaneously to what follows, that he shall overslow and pass over by Sea out of Asia Minor into Europe, and at last take Constantinople and utterly ruin the Eastern part of the Empire for their Idolatries, with the Mahuzzim, as has been above intimated. V. 41. Eretz Hatzabi, which is translated, Glorious land, signifies( as chap. 8, 9.) the land of Judaea according to the general strain of Interpreters, by reason of the Glory of the Temple and divine residence once there. The King of the North, the Turk will be Master of this land too, as he is known to be, at this day. But Edom and Moab, and the chief of the children of Ammon, that is, saith Mr. meed the inhabitants of Arabia Petraea were never yet Provincials of the Turkish Empire, yea with some of them he is fain to be at pension for the safer passage of his Caravans. V. 42. The land of egypt shall not escape. Which though it held out long under the Mamalukes, until the year 1517.( whenas Constantinople was taken in the year 1453.) at last fell under the hand of the Turks. V. 43. And the Aethiopians, The Hebrew has it Cushim, Cushites, that is, the neighbouring Nations, whether of afric or Libya, as those of Algiers, &c. or of the Arabians in Scripture called Cushim, they shall be at his devotion. See Mr. meed. And thus far the prophesy seems clear being applied to time past. But the following part of the Interpretation, though it be such as shall be rational, let it go for no more than Conjectural, it being of things to come. It is freely left to the wit and sagacity of the Reader to judge of the likelihood thereof. V. 44. The tidings out of the East, may very well contemporize with the sixth Vial, which is poured out upon the River Euphrates, whereby its waters are dried up, and the way to the Kings of the East prepared. Which shows some grand mutation of Affairs and jeopardy, that the Turkish Empire in those Eastern parts will seem to be in at that time. But the tidings out of the North may be of a most formidable strength of Tartars invading the Turkish Empire, at the same time it may be converted to the Christian Religion. To make away many, To make away any by whose overthrow he may hope to strengthen himself against those imminent dangers he is so sensible of, or may compensate his losses. V. 45. Between the Seas in the glorious holy Mountain. This interpreters ordinarily understand of the land of Judaea, by reason of the word Sabi here used, as the Seventy both here, and also v. 41. as if it were a Proper name not an Appellative, call it Sabi, but it may be either. And in the Appellative sense it may denote, either a solid Greatness and Gloriousness, or a tumid Fastuosity and affencted Greatness. But making it a proper name, it is the Title or Name of the God of Israel, who is Sabi Sebaoth the Lord of Hosts and God Omnipotent. Jer. chap. 3. and the land of Judaea called the land of Sabi from his residence there in his glorious Temple. But that there is little likelihood that Judaea is here meant, and the Hills on which the Temple was built, may appear from hence, that Jerusalem in truth is neither placed betwixt two Seas, nor Judaea any new Aequist of the Turk here, he having entred and possessed it before v. 41. But Rome is betwixt two Seas, the mere Adriaticum, and mere Tyrrhenum, nor was he ever yet Master of it; and it is very famous for its Hills or Mountains. Which City being the Metropolis of Holy Church, or the Papal Hierarchy, and the Seat of his Holiness so called, it is no wonder that Kodesh, which signifies Holiness is here added. And moreover though Sabi were a proper note of Judaea and the Temple there, yet as it is said of the Prince of Tyre, though but a Type of Antichrist, Ezek 28. That he was the anointed Cherub, and set upon the Holy Mountain of God, walked in the midst of the stones of fire, that is, the sparkling stones in Aaron's Breast-plate, why may not Har-Sabi, the Mountain of Glory be referred to Antichrist himself, though it properly belong to the Temple of Jerusalem, especially Sabi in the appellative sense, denoting as well an empty tumid Glory, as a solid? And though Sabi were taken in the sense of Sabi Sebaoth, is not Antichrist that King of Pride commanding over an Army of Priests, and do they not give the Titles of Divinity and Omnipotency to the Pope? So that mount Coelius will be Har Sabi the Mountain of Sabi, whose Title is the Holiness of Rome, as if Kodesh were added for a certain Character of the party. See Dr. H. M. his Exposition and Notes on the place. And the Answer to S. E. his remarks. Yet shall he come to his end, and none shall help him. The easy and natural Version of this passage out of the Hebrew is this. And he shall come to the top of it( viz. of the Hill, suppose mount Coelius) and no man shall help it, namely, the Hill and rescue it out of his hands. This version has the Countenance of the Seventy, of the vulgar Latin; of Vatablus, Gasper Sanctius, and Maldonat. Which implys that the King of the North will make himself perfect Master of this Hill or Hills and City of Rome, and that no man will hinder him by rescuing the Hill, and consequently the City and seat of the Pope out of his hand. And thus this prophesy describing so lively the Idolatrous state of Antichrist, and the beginnings of his punishment under the fifth and sixth Trumpets, does glance also at his final destruction under the seventh, as the Visions of the Metalline Image and the four Beasts do. And therefore there is all reason that this prophesy of the Scripture of Truth should do so too. But as it is said in the beginning thereof, It is for a long time; so if the 2300 Evening-mornings have a typical sense, it will be those three or four hundred years till the accomplishing this part of the prophesy. Besides, that all Comminatory Prophecies take effect according as they behave themselves that are concerned. See Dr. H. M. his Exposition and Notes, and the Answer to S. E. the Remarker. CHAP. XII. ARG. The prophesy of the Scripture of Truth continued, in which the deliverance of the Jews and their prosperous state is predicted, and the first and second Resurrection briefly glanced at. This prophesy not to be understood till the time of the end. The King of Pride or Antichrist reigneth uncurbedly for a time, and times, and half a time. The two numbers reaching to the time of his manifestation, and who likely to understand this prophesy, and who not. Daniel's portion in the first Resurrection. AND at that time shall Michael stand up, the great Prince which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation, even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shane and everlasting contempt. 3 And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. 4 But thou, O Daniel, shut up the words, and seal the book even to the time of the end: many shall run to and fro, and knowledge shall be increased. 5 Then I Daniel looked, and behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. 6 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? 7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand, and his left hand unto heaven, and swore by him that liveth for ever, that it shall be for a time, times, and an half: and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 10 Many shall be purified and made white and tried: but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall understand. 11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. 12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 13 But go thou thy way till the end be: for thou shalt rest, and stand in the lot at the end of the days. The NOTES. V. 1. SHall Michael stand up, see chap. 10.21. This passage therefore denotes the time when the affairs of the Jews become very hopeful and prosperous, which is about the sixth and seventh Vials, to speak in the language of the Apocalypse. As never was since, &c. see Apoc. 16.18. The comparing of which place with the present, plainly shows that this time of trouble belongs to the seventh Vial. Shall be delivered. The Seventy and the vulgar latin have it, Shall be saved, viz. from that abject condition they lived in among the Nations, from the beggarly elements of Moses, and by their faith in Christ shall be made partakers of eternal salvation, and not the Jews onely, but every one, as well Gentiles as Jews, that are found written in the Book of life, mentioned Apoc. 20.12. V. 2. And many of them. Here[ many] in counterdistinction to[ all] does plainly intimate the first Resurrection, or that of Martyrs and confessors. Some to everlasting life. The Hebrew has, Those to everlasting life, to wit, Those that awake out of the dust of the earth at that time. See Apoc. 20. And some to shane, &c. Out of the Hebrew read, But those others, another sort of people which the prophesy points at, whose condition commences with the first Resurrection, These shall be in perpetual shane and contempt all along the time of the blessed Millennium. These are those Dogs, Sorcerers, Whoremongers, Murtherers, Idolaters and liars that are excluded the holy City. But now if[ many] be not taken for a certain number in counterdistinction to[ all] but for the generality or a vast multitude, as critics allow[ many] sometimes so to signify, then the text may be expounded of the General Resurrection, and then[ some to everlasting life] and[ some to shane and everlasting contempt] will be a fit distribution of those many, or all that are then said to arise out of the dust of the earth. V. 3. They that be docible and understand the ways of God, and accordingly walk therein, shall shine as the bright azure sky. But they that are not onely wise and holy themselves, but are instrumental in the promoting true wisdom and holiness in others, shall shine as the Stars, shall have a greater and more peculiar eminent glory than others. Which is easily applicable either to the godly Pastours and Magistrates in the Millennium, or to the different degrees of the glorified Bodies of the Saints at the Resurrection. And thus we see this prophesy of the Scripture of Truth to reach to the general Resurrection. And that the time, as was intimated in the beginning, is long indeed. What remains concerns the intelligibleness of this and other Visions that tend to the same scope. When and by whom they are likely to be understood, and by whom not. V. 4. This command to Daniel to seal the Book to the time of the end, intimates that these Visions of the Book will not be unsealed till then, till the last times or times of the Roman Monarchy, but that then men will be inquisitive and hunt after truth, and not altogether in vain, but will, several I mean, understand the coming of Christ by the help of the Prophecies of this Book, and in the latter part of these last times the coming also of Antichrist( which is chiefly here aimed at) when knowledge shall most of all abound, as it has very much, this last age or two. V. 5. There stood other two, Angels, suppose, in the shape of men, one on the one side of Hiddekel or Tigris, the other on the other, the two Presidentiary Angels( so represented) the one of the Roman Empire, the other of the Mahometan, As we have above noted the Presidentiary Angels of Persia, Grecia and Judaea. V. 6. To the man clothed in linen, viz. to the man described, chap. 10.5. namely to Palmoni or Christ himself. To him is made the question. How long shall those wonderful things that have been here foretold continue? This question touching the continuation of these wonders doubtless respects that part of the prophesy that begins at verse 36. and ends with the Resurrection. For this part is most replenished with wonders of all the prophesy of the Scripture of Truth. V. 7. Held up his right hand and his left hand. As the Angel, Apoc. 10.5. is said to lift up his hand to Heaven, which is the posture of them that swear, That it shall be for a time, and times, and half a time, that is, three Prophetical years, as I may so speak, and an half, namely those more marvelous things touching the King of Pride, v. 36, 37, 38. which is the same with the little Horn with eyes, they shall continue so long entire, but after the dispersion of the holy people the Jews shall be ended, all these things, even to the general Resurrection, after which there shall be no more time upon Earth, shall be accomplished. For the last Trumpet reaches to the general Resurrection, after which there shall be no more time. So consonant is the Oath of the apocalyptic Angel to this of this Angel in Daniel. See Apoc. 10.6, 7. V. 8. I understood not, namely, where to pitch this time and times, and half a time, or where the latter part of the times of the end( which is the time of the fourth Monarchy) is supposed to be. O my Lord. He speaks with this reverence to this Angel, as being the same with him described, chap. 10. which is Palmoni or Christ. What shall be the end of these things? The Hebrew has it[ what the latter part of those] whether times or things transacted in those times? Or what the latter part of those times of the end? V. 9. The words are sealed till the time of the end, viz. till that part of it, which is the time of the end in a more restrict sense, even the latter times of the last as the Apostle calls them, it being an Answer to[ what the latter part of those times.] But the Vision touching these wonders, that stupendious Empire of Antichrist, is sealed till those very times. V. 10. Many shall be purified, &c. Namely, in the furnace of persecution under the above described King of Pride, the very Antichrist, but the wicked shall persist in their gross idolatries, and sensual Ludenesses, in their pride, avarice and persecution of the pure apostolic Christians, nor shall any of Antichrist's followers immersed in foul superstitions and gross sensualities, and blinded with the deceits and Hypocrisies of the Antichristian Synagogue, nor any others as carnally and worldly-minded as they, understand either these Visions of Daniel, or those of the Apocalypse that tend to the same scope. But whom the fear of God has made truly wise, these will prove competent judges of the right sense of these Prophecies, and will not be such fools as to expect much light from the Ancient Fathers for the understanding of them; Forasmuch as it is expressly declared, that they are closed up and sealed till the latter times, or those times which the two following numbers point to. V. 11. The Abomination that maketh desolate set up. The same that is mentioned, and in the same words, chap. 11.31. in this very prophesy of the Scripture of Truth. There shall be a thousand two hundred and ninety days, viz. Prophetical days or years. At the end of this number, reckoning from the time of the profanation of the Temple under Antiochus Epiphanes, which will reach into the year of Christ 1120, will this King of Pride or Antichrist be revealed, as it came to pass in a marvelous manner by a solid and judicious Book, writ by the Waldenses, and published that year. Whereby the true Antichrist was discovered, and this Vision unsealed at once. See Mr. meed and Dr. H. M. on the place, Exposition and Notes. V. 12. Blessed is he, &c. Blessed are they that come to this time, to the 1335 days or 89 or 90 Indictions, for they will have the opportunity of not onely knowing Antichrist, but of suffering Martyrdom by opposing him, and witnessing against him in behalf of Christ and his true Church. For blessed and holy is he that has part in the first Resurrection, and that is the lot of Martyrs. See Dr. H. M. his Exposition and Notes. V. 13. But go thou thy way till the end be. This translation is something hard and obscure, Vatablus's seems more natural. Tu autem vades ad finem tuum. But thou shalt come to thine end, i.e. Thou shalt die long before these things come to pass or be understood, and shalt rest in an happy, peaceful and secure condition. See Wisd. 3.1. And shalt stand in thy lot at the end of the days. At the end of Times, or in the last share of them, under the seventh Trumpet, beyond which there is no more time upon earth,( and within which the first Resurrection is) shall Daniel stand up in his lot, that is, in the lot proper and peculiar to Martyrs and confessors, and he was such, as appears by his being cast into the Lion's den, chap. 6.16. He shall be raised into his glorified body in the first Resurrection. THE REVELATION OF S. John the Divine. The PREFACE. BEcause it is accustomary with them that writ Notes on any Book of the Bible, to say something by way of Preface; this Book also, as much as any, requiring the same, I shall briefly premise something touching the author who it was that wrote it, and what time it was written, what the main parts of the Book be, what the assurance of the truth of the Interpretation, and what the scope and use of the Book is, and shall add an Explication of two useful Schemes for the more easy understanding, and retaining in memory the Synchronistick order of the Visions of the Apocalypse, and the ground of distinguishing the Times of the Church into Symmetral and Asymmetral, with the meaning of those Terms. 1. Now as for the author of this Book, the Apocalypse, it is generally agreed on all hands, that it was John the Divine, who was also the Evangelist, who bare witness of the Word of God, and of the things that himself had seen: who was also banished into Patmos, which no Church-History testifies of either Cerinthus or of John the Presbyter, the Disciple of John the Divine: who having had the keeping of the Book committed to him by his Master as a secret, it not being fit to be in the hands of many as having such things in it as might well raise jealousies in the Roman State against the Christians, and yet coming out at last cut of his hands, might give occasion to some to think him the author of it, as Grotius ingeniously conjectures. Besides, it being so stupendious a Book of Divine Secrets, to whom should Christ impart them but to his bosom-friend and disciple his beloved John the Evangelist( called the Divine more specially for his so openly and expressly declaring the Divinity of our Saviour) and not to an ordinary Presbyter, much less to a wretched heretic as Cerinthus was. The more than human artifice in the frame of the Book and Divine Predictions therein may assure us that so poor a wight as Cerinthus was no author thereof: And I have met with no Objections against John the Evangelist's being the author of it, but such as are so weak and mean that they are not worth the noting. And if this Book had not, which yet it has, the Testimony of both the Greek and latin Fathers, and of Councils to authentize it, yet it would prove itself to be a Book divinely inspired from the continual Truths of the Predictions therein, applied to History, as I hope the present Illustration will make good. 2. And now for the time when it was writ, it is the common opinion of the Fathers, and of Church-Historians, as you may at large see both in Ribera and Alcazar, that it was writ in the latter end of the reign of Domitian, in the year of Christ 94. The strength of Reason, and the Authority of Antiquity, does so forcibly tie Alcazar to this truth, that, although he expounds all the first six Seals and Trumpets of things above twenty years past, before John received these Visions, yet he is so far from abandoning this current opinion of the Ancients, that he earnestly defends it, and fully acquiesceth in it. But Grotius ware of the gross absurdity in making so many Visions of a Book of Prophecies, as the Apocalypse is styled, to represent onely things past, endeavours to draw back the time of John's receiving these Visions to the reign of Claudius and Vespasian. But what wretched work he makes of it, you may be fully satisfied by reading the second Chapter of the second Book of Synopsis Prophetica, and clearly see that there remains no scruple, but that the Apocalypse was imparted to John near the end of Domitian's reign. Which sweeps away at once all the vain conceits of Grotius his way of interpreting the Apocalypse, and of as many as tread in his steps. 3. As for the main parts of the Book, they are three, or indeed three main Prophecies. 1. The Epistolar prophesy, or the seven Epistles to the seven Churches, setting out the State of the true apostolic Church, according to seven successive Intervals of time, from the beginning of the Church to the end of the World. 2. The Sealed-book-prophecy, which contains more especially the affairs of the Empire, whose time, from the same Epocha, divided first into seven Seals, then the seventh Seal into seven Trumpets, and then the seventh Trumpet into seven Thunders reacheth to the same Term with the former, even to the last Thunder and Conflagration. 3. The Opened-book-prophecy, which more peculiarly respects the affairs of the Church, and is Synchronal to the two former Prophecies. But then besides these Prophecies themselves, there are so many Introductory Visions prefixed one to each of the three, and that not onely for Dramatical pomp, but for useful Truth and Instruction. The Introductory Vision to the first prophesy is the Appearance of Christ, chap. 1. amid the seven golden Candlesticks, ushered in with a great voice as of a Trumpet speaking, which John heard behind him, and so turning himself, saw the sight. Several parts of which Representation are made use of for a Title of Christ in the beginning of each Epistle. And in that Christ dictates these Epistles to John, this respects that truth, v. 1. That the things shortly to come to pass, Christ by an Angel signified them to his servant John. Whence it is no wonder that John makes mention of himself so often, as being he to whom Christ had granted this privilege. But moreover this voice like a Trumpet speaking to John, together with this Vision of Christ being the Introduction to this first main prophesy, it is a fair Indication, that where the like voice and pompous appearance occurs again, it is an Introduction to a like main prophesy, and of equal extent. And such an Introductory Vision there is before the Sealed-book-prophecy, chap. 4. and 5. And the first voice as of a Trumpet is heard again by John, chap. 4.1. And a pompous Scene there is, God the Father sitting on a Throne with twenty four Elders about him and the four Beasts; having a Book with seven Seals in his hand, and none found worthy but the Lamb Christ to take the Book and open the Seals, which is a more magnificent expression of what is but briesly and plainly said, chap. 1.1. The Revelation of Jesus Christ, which God gave to him, of which gift from the Father John is here a witness, as also of his opening the Seals, and so Christ signifies what he received of his Father, unto John again, as was noted before. And as the parts of the Introductory Vision were made use of in that Epistolar prophesy itself; so here again, some parts of this Introductory Vision are made use of in this prophesy, viz. The Lamb as Opener of the Seals, and the orderly Invitation of the four Beasts to come and see as the Lamb opened the four first Seals. Which was a very useful artifice in this Vision and prophesy, the Church being able by observing from what quarter the Emperour came to note the veracity of this Divine Book of Prophecies, finding the Empire in such circumstances as were presigured, and counting the approach thence of the sixth Seal, which was to bring in the overthrow of the read Dragon and the Churches deliverance. But in the mean time here is a sufficient Indication in this Introductory Vision, that it brings in a prophesy of as extensive a concern as the former, and Synchronal thereto. And there being the like Introductory Vision, though also transitionary, chap. 10. where Christ appears not in the figure of a Lamb, but of a glorious Angel roaring like a Lion, and with an opened-book in his hand, the same which his Father had given him sealed, and the voice which John had heard before( doubtless as of a Trumpet) bids him take the Book of the Angel, which the Angel gives him, and commands him to eat it, and when he had so done, tells him he must prophesy again before many peoples and nations, &c. What can all this denote, but that immediately upon this begins a third main prophesy of equal extent with the former commencing with the Church, and terminating in the end of the World? which prophesy is called the Opened-book-prophecy, and which Christ here by giving him the Book to eat, is plainly understood to impart to his servant John things to come to pass, as is briefly intimated, chap. 1.1. So that these three Introductory Visions, though they be no parts of the three main Prophecies, yet we see they have their use, and are not set down for more Dramatical Pompsake. And the same may be said of the interserted Doxologies, chap. 11. v. 15, 16, 17. and chap. 15. v. 3, 4, 5. and elsewhere, that they are not more Musical Interludes, as in a Comedy. For these are shrewd directions to the sagacious how to order the Visions as to Synchronism; but it would be over-long to insist on these things in this short Preface. 4. Now for the assurance of the Truth of Interpretation, it consists, 1. In a right and unexceptionable digestion of the Visions into a true Series and Succession of time, and making out truly what Visions either wholly or partially synchronize one with another. 2. In a due regard to the signification of prophetic Iconisms or Symbols, and the nature of the prophetic style. 3. That nothing be strained or forced against the Laws of Grammar or warrantable Criticism. 4. As to those Visions that concern what is past( For this due Series of the Visions being made out and their Synchronisms, those Histories, without roving, are to be preached that belong to that part of the Series of the Visions and the Synchronals thereto) if History afford such things as easily and naturally agree to the said Visions, and are of weight and importance( for the Spirit of prophesy does not trifle) there is as great assurance of the truth of the Interpretation of such Visions as there can be of any other parts of Scripture whatever, and such as no man unprejudiced can doubt of. For the prophetic style and Iconisms are as determinately intelligible as any other Language. 5. And lastly, we being thus assured of the true Interpretation of those Visions that are past, or so far as they are past, the Visions that concern what is to come, if they respect the same parties, their Interpretation, though not so punctually and particularly, yet for the main may be certainly true; and in others, though more conjectural, yet it sufficeth that it be rational. 5. As for the scope and use of the Apocalypse, besides, what is common to all Prophecies, that it is a notable demonstration of Divine Providence, and existence of Invisible intelligent Powers, and so a fit Antidote against Atheism and Saducism, it is a seriously intended Representation of the State of the Church from the beginning of Christianity to the end of the World; and whatever other things are complicated therewith, yet it is in order to the use and instruction of the true Church, that they may know in what times they are, and how they are to behave themselves successively in them all, what to endure under Paganism and Paganochristianism, and what to expect; what to amend in the Sardian and Laodicean Intervals, and what the best method of continuing the Philadelphian. And forasmuch as all men in a manner have complained of a strange general degeneracy in the Church into a Paganlike Idolatry and Cruelty, and that it cannot be denied but the Apocalypse is a Book of Prophecies, reaching from the beginning of the Church to the end of the World, how perverse and stupid must those Souls be, that can imagine that in such a Book of Prophecies as this, a thing of such mighty importance should be omitted, and so foul and gross degeneracy of the Church, as has been observed, and cried out against by such as never pretended to understand the Apocalypse, should not have been foreseen and foretold by the Spirit of prophesy therein? Wherefore several of the Visions so sitly and naturally setting out this foul degeneracy, and agreeing with the time from assured Synchronism, it is evident that one main Scope of the Apocalypse is the discovery of this Mystery of Iniquity in the Church, that the corruptions apocalyptic visions VISIONVM APOCALYPTICARVM TABVLA GENERALIS. Z Trumpets. And to this Line or Row of Seals, Trumpets and Thunders, all the rest of the Prophetical Visions, not onely of the Opened-book, but of the seven Churches may some way be annected and applied by Synchronisms, either proper and perfect, or by improper and partial, as we shall advertise as we go through them. We shall begin with the Antemedial Visions, where AEB is the Woman in travail, clothed with the Sun, and crwoned with twelve Stars, Apoc. chap. 12.1. AFB the Court of the Temple and Altar commensurate or symmetral, chap. 11.1. AGB the sight of Michael with the Dragon about the woman in travail, chap. 12. v. 4.7, 8. AIR the Church of Ephesus, viz. the Interval thereof synchronizing in part with the first Seal, chap. 2. v. 1. RHK the Symrnean Interval, which synchronizeth with the latter part of the first Seal, and with the second, third, fourth and fifth Seal, and with the forepart of the sixth, chap. 2. v. 8. The Medial Visions now follow; where B C is the company of the 144000 Servants of God, sealed with the Seal of the living God in their foreheads, chap. 7. v. 3. BDC the Outer-court Incommensurate or Asymmetral trodden down of the Gentiles for 42 months, chap. 11. v. 2. BEC the two Witnesses clad in sackcloth, and mournfully prophesying for 1260 days, chap. 11. BeC the same Witnesses slain and lying in the street of the great City for three days and an half. BFC the Woman in the Wilderness, there to be nourished for 1260 days, or for a Time, Times, and half a Time, chap. 12.6.14. BGC the seven-headed Beast with ten Horns, whose deadly wound is healed, chap. 13. v. 3. BHC the two-horned Beast the Restorer or Healer of the Beast, chap. 13.11. BIC the Virgin-company of the 144000 sealed, of the Lamb, chap. 14.1. BKC the Whore of Babylon sitting on the seven-headed and ten-horned Beast that was, is not, and yet is, chap. 17.3, 8. KPR the Pergamenian Interval synchronizing with the latter part of the sixth Seal, and with the five first Trumpets. RQC the Thyatirian Interval synchronizing with some small part of the fifth, and with the whole sixth Trumpet. As for the three Angels, chap. 14. v. 6, 7, 8, 9, 10. The first may be referred to the fifth and sixth Trumpets, the second to the close of the sixth Trumpet, and the third to the fourth Vial, and therefore belongs not to the Medial-Visions. But indeed the taking notice of these Angels in a Synchronistick Table is not so proper. Now for the Postmedial-Visions, we are to note, that CAH, hip, PZQ, QqR, RrS, SpT, toad, are the seven Anti-synchronals to the seven Thunders, each synchronizing with its opposite in the Table. CAH is the Interval of the seven Vials, chap. 16. CFH the Compendium of the Vials, chap. 11. v. 16. to the end. CBO the Interval of the Sardian Church synchronizing with the first six Vials, chap. 13.1. GH comprehends three Combinations of Synchronal-Visions, viz. The Vision of the Harvest and winepress, chap. 14. v. 15, 16. The Vision of the sixth and seventh Vial, chap. 16.12. and the Vision of the Preparation of the Bride, and of the battle of the Rider of the white Horse, chap. 19. v. 7, 11. hip is the New Jerusalem descending from Heaven. HiP the laying hold on Satan. PZQ the thousand years Reign of Christ upon Earth. PLQ the imprisoning of Satan in the bottonles Pit, and sealing of him up there, chap. 20. HMQ the Palm-bearing Company, properly so called. OWQ the Interval of the Philadelphian Church, chap. 3. v. 7. QqR the losing of Satan, chap. 20.3. RrS the besieging the Holy City by Gog and Magog, chap. 20. v. 7. SpT the coming of Christ to judgement, chap. 20. v. 11. PUT a continuance of the New Jerusalem or Holy City synchronizing with the third, fourth, fifth and sixth Anti-synchronals. PNT the wicked Rabble excluded the Holy City, chap. 22.15. QXT the Interval of the Church of Laodicea, chap. 3. v. 14. toad the Conflagration of the Earth. TcD the consummate Happiness of the Saints. This is the bare proposal of this synchronistick Scheme for thy more full and easy comprehension of the order of all the Apocalyptick-Visions at once. The demonstrations and proofs of the truth thereof thou mayst see in Dr. H. M. his Visionum Apocalypticarum Ratio Synchronistica, as also in his Epilogue. And in the Answer to the Remarks, and Appendicula Apocalyptica. diagram of temple Now for the other Scheme whereby thou mayst understand the grounds of distinguishing the times of the Church into Symmetral and Asymmetral, it is this. In this Ichnography of the Temple you are to note that αβ is the Temple itself, properly so called, α the Sanctum Sanctorum or Holy of Holies, and β the Sanctum or Holy; γδ the Altar of Holocausts, A γ A δ the Thysiasterium or Altarium, the place where the Altar stands. AAAA the Inner-Court. Which whole space the Inner-Court of the Temple being measured by the Reed the Angel gave to John, chap. 11. is called commensurate or symmetral, and denotes the Primitive State of the Church, wherein she had not yet degenerated into Idolatrous Rites and Usages, and therefore in that regard is approved by the Spirit of God. But the other Space BBBBBBB, which is the Outer-Court, is represented as rejectaneous and profane, in these words, v. 2. But the Outer-Court of the Temple leave out and measure it not as being to be trodden down by the Gentiles, and to be defiled with a new kind of Gentilism and Idolatry, contrary to the Word of God, which is the true measure of all Christian Rites and Usages; with which these times not squaring, they are called Incommensurate or Asymmetral, as the former before the apostasy into this Gentilism and Paganochristian Idolatry are termed Symmetral. And this is the ground and occasion of those Terms of the Symmetral and Asymmetral Times or State of the Church. This is all that I thought requisite by way of Preface to instruct thee in for thy more easy and satisfactory reading this Book of Divine Visions, and the Notes annexed for the right understanding of them. THE REVELATION OF S. John the Divine. CHAP. I. ARG. A Book of Divine Visions, comprising three main Prophecies, each reaching from the beginning of the Church, to the end of the World, communicated by Christ through the Ministry of an Angel to John the Evangelist, banished into Patmos, and directed by John to the seven Churches in Asia, denoting the true catholic Church from the beginning to the end, divided into seven Successions. A glorious Vision of Christ in the midst of seven Golden Candlesticks, with seven Stars in his right hand Introductory to the first of the three main Prophecies, which is the Epistles to the seven Churches in Asia. That the seven Stars are the Angels or Pastours of the seven Churches, and the seven Golden Candlesticks the seven Successions of the true catholic Church from the beginning thereof to the end of the World. THE Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his Angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 3 Blessed is he that readeth, and they that hear the words of this prophesy, and keep those things which are written therein: for the time is at hand. 4 John to the seven Churches which are in Asia; Grace be unto you, and peace from him which is, and which was, and which is to come; and from the seven spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood, 6 And hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him: even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. 9 I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lords day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and what thou seest, writ in a book, and sand it unto the seven Churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks, one like unto the Son of man, clothed with a garment down to the foot, and gird about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flamme of fire; 15 And his feet like unto fine brass, as if they burned in a surnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the Sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. 18 I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19 writ the things which thou hast seen, and the things which are, and the things which shall be hereafter, 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the Angels of the seven Churches: and the seven candlesticks which thou sawest, are the seven Churches. The NOTES. V. 1. THE Revelation of Jesus Christ, &c. namely, of things to come to pass, or future. Wherefore things already come to pass, such as are known already to be, and were plainly predicted before by Christ, to set out these under prophetic Aenigms or Symbols is no Revelation, but an obscuring of what is known. Besides the absurd contradiction of Prophesying in no less than two whole sets of Visions, the first six Seals, and the first six Trumpets of things past, at the time John received this Revelation, viz. in the reign of Domitian. Which shows the vanity of Grotius his interpreting the Apocalypse, and of as many as follow him, who six the scene of all those Visions in Judaea, and end them with the sacking of the City which was before John wrote the Apocalypse. Which God gave unto him. Which is particularly intimated, chap. 5.7. And that all the three main Prophecies are the Revelation of Jesus Christ, is most magnificently represented in the three introductory Visions. For the Epistolar prophesy. He that appears amid the seven golden Candlesticks does dictate it, chap. 2.1. and chap. 5. v. 9. The Lamb onely is found worthy to take the book and open the Seals, whereby he is signified to be author of the Sealed-book prophesy. And chap. 10. v. 8, 9. The mighty Angel Christ gives to John the little open Book, the third main prophesy, viz. the Opened-book prophesy. Which must shortly come to pass. Some sooner, some later, but all of them shortly in respect of some Successions of Ages, in the Church or other, that they may be advertised of their concerns and stand upon their guard. Signified it by his Angel. By whose Ministry these things through prophetic Visions, and Prefigurations wrought and impressed upon his inward man, were conveyed to John. V. 2. Who bare record of the word of God. This therefore is John the Divine, so usually called for his express Testimony of the Divinity of Christ: and the Evangelist for writing his Acts and Miracles. V. 3. Blessed is he that readeth, &c. Blessed is he that observes the things written in this Book of Prophecies, that he may order his life accordingly, and always approve himself such as he is by these Visions admonished to be, and adhere to Christ sincerely, and to his true Church in all conditions. For the time is at hand, namely, for the fulfilling of such Visions as appertain to the earlier scene of the affairs of the Church, and will ever be at hand to the end of the world, for the fulfilling of some Visions of this Book or other. V. 4. John to the seven Churches which are in Asia. A direction of this whole Book of prophetic Visions, as of one entire Epistle to the truly catholic and apostolic Church distinguished into seven Successions; said to be in Asia by a Paronomastical allusion, to what Asia signifies in Hebrew, viz. 1. Fundamentum which implies the truly catholic and apostolic Church, admitting nothing repugnant to the fundamentals of Christian Religion. 2. Mundum Asiathicum as the cabalists call it, of which this earth is the lowest part, which therefore intimates the Catholickness of these Churches, and that they are not confined to Asia in the literal sense. 3. There is also a third meaning of Asia, as it signifies Action, which is more seasonable to take notice of, when we come to the Epistolar prophesy properly so called. Grace and Peace. All favour, happiness and prosperity. From him which is, &c. From the eternal Jehovah who graspeth all, past present and to come, in the eternity of his wisdom and Power, a privilege common to the whole Trinity. And from the seven Spirits, &c. And from all his holy Angels( for seven with the cabalists signifies Universality) that assist his Throne, and that Minister sent from thence for the good of his people. V. 5. From Jesus Christ, that faithful witness of the Will of his Father when he was upon earth, and the first begotten of the dead, the first fruits of them that slept, to whom is given the right of all the Kingdoms of the earth, to be Prince over them all, and to rule them in righteousness and Peace. To him that, &c. That so loved us, that he laid his life down for us for a Propitiation for our sins, and to wash us from all the filth thereof through sincere repentance and mortification of our lusts, out of a due and grateful return of love to him that dyed for us. V. 6. And hath made us Kings and Priests, &c. To offer spiritual Sacrifices of prayer and thanksgiving to God upon the Victories over our own lusts, whereby may be introduced a true reign of righteousness upon earth. And this will be the real establishment of the Kingdom of God the Father, to whom be Glory and Dominion for ever and ever. Amen. V. 7. Behold he cometh in the Clouds,( so vast a prospect have the Prophecies of this Book) and he will judge the whole World at the last day. And all shall see him, even they that pierced him and persecuted him in his own Person or members of his true Church which is his Body, and all sorts of men shall wait because of him, who have thus outrageously sinned against him. Even so Amen. This is a certain truth, let Scoffers and Unbelievers say, and imagine what they please. V. 8. I am Alpha and Omega, &c. That it may not seem strange, that his providence and power reacheth so far as to the very last, from the beginning of the Church to the end of the World, he declares he is the Almighty grasping all things, in the hand of his all-comprehending Divinity. V. 9. In the isle that is called Patmos. One of the Cyclades so called in the Aegean Sea. For the word of God, &c. Thither banished for the preaching of the word of God, and bearing witness to the truth of the Gospel of our Lord Jesus. V. 10. I was in the Spirit, &c. That is to say, actuated and impressed upon in my inward man, my mind being vacant from my earthly Body and external Senses, and wholly seized by the Divine and Angelical power, which caused in it the following Visions and prophetical Impressions, but as lively and clear as any Objects to the outward or corporeal Senses. And when I was thus in the Spirit, and had as it were left the Body in this ecstasy, I heard behind me a great voice as of a Trumpet. Here begins the introductory Vision to the first of the three main Prophecies that fill this Book, viz. the Epistolar prophesy, properly so called. For he whose voice he heard, after dictates the Epistles. V. 11. I am Alpha and Omega, the first and the last, and shall declare unto thee such things as concern the Church continuedly, from the first beginning thereof to the end of the World. What thou seest writ in a Book. This monition thus set before all the apocalyptic Visions need not be consigned to this Epistolar prophesy, but be intended for all the Prophecies of this Book. And thus all will be directed to the seven Churches in Asia, that is, to the truly catholic and apostolic Church distinguished into seven Successions, Ephesine, Smyrnean, Pergamenian, Thyatirian, Sardian, Philadelphian, Laodicean; Which seven Successions one after another fill up the whole time of the Church universal, from the beginning thereof to the end of the World. V. 12. To see the voice that spake with me, To see who it was that spake thus to me, And turning myself, I saw seven golden Candlesticks. V. 13. One like unto the Son of man. The representation namely of Christ, as he is also one with his Church. For we are members of his body of his flesh and of his bones, Ephes. 3.30. They two shall be one flesh. This is a great Mystery, saith the Apostle, but I speak of Christ and his Church. clothed with a Garment down to the foot, &c. In token that he is our High Priest, this habit alluding to the High Priests vestments. V. 14. His hairs white like wool and Snow, set out the venerableness of this High Priest's person, and signify he is that Christ which the Prophet calls counsellor the mighty God, the everlasting Father. For these are Symbols of his wisdom, and paternal Authority. His Eyes like a flamme of fire, denote the penetrancy of his Providence and Spirit, of discerning both in himself and in his Church. V. 15. His feet like fine brass burning in a furnace, show the stability and purity of his ways in himself, and the constancy of his Church in the Furnace of Affliction and fiery trials. And his voice as the sound of many waters; plainly discovers that Christ is here represented in union with his Church; waters signifying a multitude in the prophetic style, as most certainly they do. See the answer to S. E. his remarks on this place. V. 16. The seven Stars in his right hand, according to his own interpretation, are the seven Angels of the seven Successions of the Church, whom he bears up, sustains and strengtheners throughout all ages. And the sharp two edged Sword out of his mouth, is a Symbol of Christ as he is the living God quick and powerful and sharper than any two edged Sword. And denotes also the powerful word of the Gospel, preached by the living members of his Church. And his countenance as the Sun, betokens his being the Sun of righteousness, or relates to that which he is in the New Jerusalem state where there is no need of Candle nor Sun, because this Sun of righteousness gives them light by the influence of his Spirit. V. 17. John falls at his Feet as dead, as being exceedingly afraid, forasmuch as this sight( the Sword especially and feet burning in a Furnace) might portend some great evil to the people of God. Which Christ's saying to him, Fear not, I am the first and the last, seems also to imply, he thereby intimating, That nothing shall come to pass without his Providence, and that he is able to carry them through all persecutions and deaths, and make them at last more than conquerors. V. 18. As if he should say, For now I am alive, though I was myself dead once, but behold I am alive for evermore Amen, this is most certainly true of him whom this Vision represents, and that he has the Keys of Hell and death. And therefore no man need fear to undergo Martyrdom for his cause, who will certainly make him partaker of a blessed Immortality, and plunge his barbarous Persecutors into everlasting perdition. V. 19. writ the things which thou hast seen, &c. That is, the things which thou hast seen and known already, as being past, and the things that are present, and the things that are to come after, viz. The affairs of the Ephesine Succession then past, of the Smyrnean then present, when John wrote these Visions, and of the rest of the Successions of the Church, which are to come afterwards. Which make up seven, and are the seven golden Candlesticks in the next verse, in the Accusative Case in the Greek, which the Verb[ writ] governs in this verse; or rather they are in the Accusative Case by Apposition. Which plainly shows that,[ The things which thou hast seen] must be understood of the Ephesine Succession. As if it were thus immediately. writ the things which thou hast seen, and the things that are, and the things that shall be hereafter, viz. the seven golden Candlesticks, whereof the first is past, the second present, and the five other to come. V. 20. The seven Stars are the Angels of the seven Churches, that is, The seven Successions of Bishops and Pastours, that are to shine forth in brightness and purity of their Life and Doctrine, in the seven Successions of the Churches. As the seven Candlesticks,( the seven Successions of the apostolic Church) are here called seven Churches. CHAP. II. ARG. Part of the first of the three main Prophecies, namely of the Epistolar prophesy properly so called, to the seven Churches in Asia, containing the four first Epistles thereof, writ to the Church in Ephesus, in Smyrna, in Pergamus, and in Thyatira, and thereby describing the state of the truly catholic and apostolic Church, in those four first Successions or intervals thereof. UNTO the angel of the church of Ephesus, writ, These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: 2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not; and hast found them liars: 3 And hast born, and hast patience, and for my names sake hast laboured, and hast not fainted. 4 Nevertheless, I have somewhat against thee, because thou hast left thy first love. 5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh cometh will I give to eat of the three of life, which is in the midst of the paradise of God. 8 And unto the angel of the church in Smyrna, writ, These things saith the first and the last, which was dead, and is alive; 9 I know thy works, and tribulation, and poverty( but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. 10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. 11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh, shall not be hurt of the second death. 12 And to the angel of the church in Pergamos, writ, These things saith he, who hath the sharp sword with two edges: 13 I know thy works, and where thou dwellest, even where Satans seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. 15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will sight against them with the sword of my mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the churches, To him that overcometh will I give to eat of the hidden manna, and will give him a white ston, and in the ston a new name written, which no man knoweth, saving he that receiveth it. 18 And unto the angel of the church in Thyatira, writ, These things saith the Son of God, who hath his eyes like unto a slame of sire, and his feet are like sine brass: 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20 Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her self a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21 And I gave her space to repent of her fornication, and she repented not. 22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden. 25 But that which ye have already, hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27( And he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers) even as I received of my Father. 28 And I will give him the morning star. 29 He that hath an ear let him hear what the Spirit saith unto the churches. The NOTES. AFter the introductory Vision to the Epistolar prophesy in the foregoing Chapter, we are come now to the prophesy itself. And that these seven Epistles are such a prophesy as has been asserted, if any one doubt let him red Dr. H. M. his twenty Arguments at the end of his Exposition of Daniel's Visions, with his Notes on those Arguments and he may receive full satisfaction. And how little harsh it is, that the first Epistle is wrote to the Ephesine Church then past, you may understand from what the same author has writ in his Exposition of the seven Epistles to the seven Churches, chap. 1. sect. 4, 5. or out of his Notes, in Apocalypsis Apocalypseos, chap. 1. v. 19. And that a set of Visions of large extent, may take in some small share of time past from the Epocha, is made good in his arithmitica Apocalyptica, if any one should scruple about these things, which it were too long here to make out. I will onely advertise the Reader, that whereas the other two Prophecies of the Apocalypse run altogether upon Real Symbols or Iconisms, viz. Representations or Images of what is foretold taken from Things, this first prophesy runs upon Nominal or Paronomastical Iconisms, or Images, consisting in allusion to Words or Names of persons or places, which signify the condition of matters foretold. And lastly, let the Reader take notice of this rule, That what things closely precede the Epiphonema[ he that hath an ear to hear, &c.] respect the external state of the Church; But what follows it refers to a more spiritual state and invisible. V. 1. Unto the Angel of the Church of Ephesus, that is, To the Bishops or Pastours( which meaning of Angel in these Epistles, let it be sufficient here once to have noted for all) of the Ephesine succession, which begins with the beginning of the Church of Christ( which the allusion of Ephesus to Aphesis as in Hippaphesis, the emission of the Racers from the lists, seems to import, this being the first setting out in the whole decursion of the race of the Church, to the end of all) and ends in the tenth of Nero, a short period and yet,( which still the word Ephesus by allusion may intimate) subject to change. For Aphesis signifies Remission or remissness, as well as Emission, and this Ephesine Church is blamed, v. 4. as having left her first love. But the most plain and principal allusion of Ephesus is to Ephesis, which signifies earnest purpose and desire through the love of Christ to advance his Kingdoms. This was their serious aim at first; as he on the white Horse with a bow in his hand aiming at the Crown which was given him, begins the prophesy of the sealed Book. These things saith he that holdeth the seven Stars in his right hand, &c. He salutes them under the Title of this part of his former Representation, that they run the race more cheerfully that now is begun, he going along with them even to the end thereof, supporting, comforting and guiding all the successions of the Bishops and Pastours of the Church that Labour in the word and doctrine, and is in the midst of all the Successions of the Church throughout all Ages, minding their Conversation and assisting them that are true of heart, even to the end of the World. V. 2. I know thy works. This is a form of Speech Christ makes use of to every one of the seven Churches in Asia, which well agrees with the allusion to the Hebrew word Asia, signifying Action, as if they were the seven Churches in action, for from this topic, properly is all praise and dispraise. And thou hast tried them, &c. He commends them also, that they consist and try such as pretend to be sent from him, and to be Apostles and are not, but are liars and deceivers, more impostors and Counterfeits. V. 3. He commends them for their first great fervency, and desire of enlarging his Church or Kingdom, and bearing patiently all crosses and difficulties they meet with in carrying on the work, and for not fainting under so great pains and travail. V. 4. Thou hast left thy first love. There is not that earnest affection for me as at first, nor fervency and zeal for the enlargement of my Kingdom, but you are more could and remiss. V. 5. Remember, &c. i.e. Act with that constancy, fervency and sincerity you did before, or else I will raise such a Tempest of persecution against the Church, that she shall not be able to keep her place, but be shaken and driven with the violence thereof. This therefore signifies the visible state of the Church in the next interval. V. 6. Thou hatest the deeds of the Nicolaitans. This seems to be inserted to intimate the narrow bounds of this first succession of the Church, that it was before Nicolaitism broken out. For if that had broken out then in the Church, she had stood guilty of it. But she abhorred from that uncleanness that after broken out, and was noted by the name of Nicolaitism, though she stood guilty of that remissness mentioned before. V. 7. What the Spirit saith unto the Churches, namely, in these prophetical Parables. For it is of great concern and Edification for them to consider and understand them, through all the Successions of the Churches, that what is recommended they may follow, and eschew the contrary at all times. To eat of the three of Life. He that overcometh through his much labour and pains, he shall be refreshed with the food of the three of Life, and for his patience and sufferings enjoy the pleasures of Paradise in Heaven. V. 8. The Church of Smyrna. Smyrna is the same that Myrrha Myrrh, from a Syriack word, that signifies bitter. By which therefore is understood the bitterness of affliction and persecution in this interval of the Church, which reaches from the end of the Ephesine interval to about the three hundred and twenty fourth year of Christ. The first and the last which was dead and is alive. This part of the foregoing Representation of Christ is made his Title here for an encouragement in the bloody persecuting times the Church in this succession is in; intimating that those that die Martyrs shall as assuredly be alive again, as Christ himself, who was once martyred and crucified. And his being the first and the last implies that he will make the Church hold out to the end, and stand conqueror in the field. V. 9. But thou art rich, Rich in grace, full of Christian patience, and meekness, and invincible courage against all the dangers of death. That say they are Jews and are not, &c. That say they are Christians and are not( for so Jews signify in the apocalyptic style) and so by their dastardliness and persidiousness, blaspheme and dishonour that noble name and calling, by proving themselves of the Synagogue of Satan, and betrayers of the Kingdom of their Lord that bought them, fast Slaves to the flesh, and impatient of all persecution, worse than Peter, whom notwithstanding when he would have discouraged Christ from his sufferings on the across, he sharply rebuked with a, Get thee behind me Satan, for thou savourest not the things of God. V. 10. Fear none of those things, &c. Nor imitate that base cowardice of that Synagogue of Satan, for they are no Church of mine, but a Cage of perfidious Hypocrites. Behold the Devil, &c. The Devil and his Ministers under Paganism will cast some of you into Prison, for the trial of your faith and constancy, ye shall have the Tribulation of ten days, even of those ten bloody Persecutions under the Pagan Emperours. But be in no wise discouraged, but continue faithful unto death and I will give you a Crown of Life, even the imperial Crown, Constantine turning Christian, which will be a Crown of Life and security to you my Church, and save you from death and persecution. This shall be the external effect, and fruit of your sufferings, or the political reward thereof. V. 11. Shall not be hurt by the second death. He that stands out this trial and valiantly suffers Martyrdom, shall not be hurt of the second death, but have his part in the first Resurrection accordingly as it was written. Apoc. 20.6. Blessed and Holy is he, that has part in the first Resurrection, on such the second death hath no power; And the ancient Fathers have thus understood it. And this Elliptical way of putting one part of a Sentence thereby to imply the other is usual in the apocalyptic style. This therefore is the promised privilege of those Martyrs, that suffered persecution in this Smyrnean Succession of the Church, under the ten hot Persecutions. And as being invisible is placed after the Epiphonema, as that political promise before it: According to the rule noted above. V. 12. The Church in Pergamus. The word Pergamus signifies the high Towers in Troy. And the Church in Pergamus here signifies the exaltation of the Church, out of her Smyrnean Humiliation and affliction, and the excessive pride also, and Fastuosity of the idolatrous Hierarchy growing up to the top in this interval. Which reaches from the end of the Smyrnean succession, viz. from the year three hundred and twenty four, to the year one thousand two hundred forty two, when the Popes Legate Ameline, with Trancavel the bastard Son of Count Beziers ended the War of the Albigenses. Which hath the sharp Sword with two edges. Here is another Ellipsis[ coming out of his mouth] being understood. Which is the Sword of the spirit in opposition to the Sword, and arm of flesh that persecuted the true Church in this succession. V. 13. I know thy works, &c. I observe how well thou carriest thyself, though thou dwellest under the Dominion and Jurisdiction of the first born of Lucifer, that Man of Sin and Son of Pride, a right Pergamenian, lofty and haughty, and yet thou holdest fast to my Authority and the pure Christian profession, nor hast apostatised from the ancient faith and purity of worship untainted with Superstition and Idolatry; no not in those days when Antipas, those faithful and courageous opposers of Holy Father the Pope( for so the word Antipas plainly signifies) the Waldenses and Albigenses were cruelly slain with the sword within the Jurisdiction of that first-born of Luciser. V. 14. Because thou hast there them, &c. You have those that comply with the Pseudo-prophet Balaam, the lofty Lord of the People( for so Balaam signifies) who hath taught Balac the Secular Power, now but a shadow or cipher, it being in this Interval evacuate in a manner( as the Name imports) by the over-topping of the power Ecclesiastical, to force the Israelites, that is, the Christians( of which the Israelites were a Type) to come to Mass, and by partaking thereof, to partake of Idolatry, they making, by their Idolatrous usages there, the Lord's Supper, which is a feast upon a sacrifice, like to the feeding upon Idolothyta, upon things sacrificed unto Idols. V. 15. So hast thou also, &c. And besides these Compliers with the Mass, though they be in their own judgments against it, there are amongst you also that indulge too much to the liberty of the flesh, and imitate the Sect of the Nicolaitans, a thing which my soul abhors. V. 16. Repent or else I will come unto thee quickly. Amend these faults or else I will come unto you quickly, by a more strict vigilancy of the Lords of the Inquisition( whose Rule was most notorious in the succeeding Interval of the Church) and then the more frequent terror of being burnt at the stake will more effectually extinguish the flames of your wantonness and lust. Be ye therefore pure and 〈◇〉 I am holy and pure. And will fight against them with the sword of my mouth. See verse 12. viz. Against the Balaamites or Po●tisicians. This therefore sets out the external state of the Church in the following Interval, as coming before the Fpiphonema. That whereas in this Pergamenian Interval the War betwixt the Beast and the Saints, or Witnesses, was in a notorious manner carried on with the sword in the field [ Antipas] the Albigenses in vast numbers being slain therewith, here it is promised that in the following Interval, not a material Sword, but the Sword of Christ's mouth, the Sword of the Spirit, which is the Word of God, against the sire and sword of the Beast in this continued fight, shall at last prevail, cut off whole Nations from the Idolatrous Roman Church, and obtain a considerable victory. This is a reward Political and Visible for the faithful ones in Pergamus, I mean for their labours and sufferings, to be fulfilled in the next Interval at the close thereof. V. 17. To eat of the hidden Manna. He that stands out in purity of heart and a good conscience, he instead of that sweet consecrated Mass-wafer that pretended visible Manna shall eat of the true hidden spiritual Manna spoken of, John 6.55. And if he die, he shall eat Angels food, and pass into their communion and society. And will give him a white ston, &c. that is, Though he be accused and condemned for an heretic by this lofty Roman or Pergamenian Church( for Rome signifies loftiness as well as Pergamus) where Satan the Accuser dwells, yet I will give him a white ston and absolve him in Foro divino. Or I will give him the white ston in which a new Name is written, that is, I will confirm and establish him in the new Birth, and give to him that pure and permanent inestimable Pearl of the Divine nature, which none knows but he that has it. V. 18. The Church of Thyatira. The City Thyatira was so called from the Greek word that signifies a daughter. See Dr. H. M. his Preface to his Exposition of the seven Churches, Sect. 10, 11. And Rome is here called Thyatira in this Interval for her effeminateness, but especially for her more notoriously worshipping the Virgin Mary as the daughter of God, as they also call her, in the highest sense, more by far than the Son of God himself. See Dr. Brevint's Saul and Samuel at Endor, chap. 5.6, 7, 8. and it will seem incredible to thee, but that the excess of that Idolatrous worship given to the Virgin Mary in this Interval by the Church of Rome is here presigured and perstringed in this Name Thyatira as it signifies a daughter. But there is an allusion also to the Greek word Thyateria, Altars of burnt-offerings, the burning of Martyrs being so wonderfully frequent in this Thyatirian Interval, which begins at the ending of the former succession, and reacheth till the time that whole Nations forsook the Communion of the Church of Rome in the Reformation begun by Luther. Saith the Son of God. He is called the Son of man in his foregoing description, chap. 1.13. not the Son of God, yet this is part of his Title here, as speaking to those that dwell amongst them that make the Virgin Mary in as high a way or higher( as to worship) the daughter of God. His eyes like unto a flamme of fire, denoting clearness of discernment and fiery indignation against the gross Idolatries of this Interval. And his feet like fine brass. Here's an Ellipsis again, wherein is understood[ as if they burned in a furnace] which again intimates the frequent burnings of the servants of Christ in this Interval. V. 19. And the last to be more than the first. Toward the latter end of this Thyatirian succession their Works were more and greater than before. Which is a noble Testimony to the zeal and sincerity of those that began the Reformation. V. 20. Thou sufferest the woman Jezebel. The Roman Hierarchy or Priesthood( see Dr. H. M. his Exposition of the seven Churches, chap. 6. sect. 9, 10.) when now in this Interval things are come to that maturity, that thou mayst cast her off, and free thyself from this unjust and Idolatrous yoke. This is spoken to the Powers and Principalities held under by her. Which calleth her self a Prophetess, but is indeed a Pseudo-prophetess, a false teacher and seducer of my servants, the same with the false Prophet elsewhere mentioned in the Apocalypse. To eat things sacrificed unto Idols. To bring them to the Communion of the Idolatrous Mass: see verse 14. Wherefore suffer no longer this Jezebel, but according to the Omen and Fate of her Name( which signifies either loathed Dung, or deprived of her dwelling) let her be cast out and reputed as the dung of the Earth. See 2 Kings chap. 9. v. 33, 37. V. 21. And I gave her space to repent, &c. Since my monition to her by the Waldenses and Albigenses, but she remained still obdurate and impenitent. V. 22. I will cast her into a bed of languishment, instead of that large bed of wantonness( in which the Kings of the Earth have so universally committed fornication with her) and those that are her Paramours into great affliction, unless they desist from their usual gross Idolatries so scandalous in the eyes of all sober Christians. V. 23. And I will kill her children with death, that is, either by the sword coming out of my mouth I shall make them dead to her by conversion to the Truth. Or I will kill them by a natural Death, namely her Emissaries and Armies that may be sent against my true Church. Which therefore may respect the ensuing succession which is under the Vials. And all the Churches shall know, &c. All the Christian World shall ring of the righteousness of my judgments, who have my eyes like a bright flamme of fire discerning the hypocrisy of a painted Idolatrous Church, and burning with indignation against it, and in due time giving to every one according to his demerits. V. 24. As many as have not this doctrine, nor comply with the Idolatrous form of the Roman Religion. And not known the depths of Satan. Those deep Reasons of State, as they phrase it, that frame Religion so as if there were no God really, nor Christ, that superintends his Church, but as if Religion were onely to be a trick of State, to rule or fool the people with. To you that abhor such impieties, I will give you no farther trouble. V. 25. Persist onely in the good way you are in, and hold fast to the truth, till I come and take the Papal yoke from off your neck. V. 26. He that overcomes, &c. They that with invincible patience and courage stand out to the last, that keep faith and a good conscience in despite of all the Thyatirian Persecutions, these people with their Princes and Governours shall at the end, namely in the last Semitime of the seven, get the Nations under them, that is, the Paganochristians, become in a manner Heathens by their Idolatrous practices and Barbarous cruelties. V. 27. And they shall rigidly enough, and severely rule them, so that they shall not be able to whinch but at their own peril, and the Paganochristian compages or constitution shall lie broken to fitters like a Potter's vesses. This shall so far come to pass, as I shall then have received of my Father. Which prediction reaches into the next Interval. But that in the foregoing verse is the close of this Succession. V. 28. And I will give him the Morning-Star. Not the bright Morning-Star,( which State belongs rather to the Millennial Empire of Christ) but yet the early Morning-Star, as the word in the Original signifies. Which began to appear in the second month of the seventh Semitime at the partial fall of Babylon and the then Rising of the Witnesses, in the Reformation begun by Luther. Which was the final issue of the three times and an halfs War of the Saints or Witnesses with the Paganochristian Beast. V. 29. He that hath an ear, &c. Nothing following this Epiphonema, or rather the promises of reward going before it, plainly shows, that they belong to this life, and to the visible State of the Church on Earth. CHAP. III. ARG. The remaining part of the first of the three main Prophecies, viz. of the Epistolar prophesy to the seven Churches in Asia, containing the three last Epistles thereof, writ to the Church of Sardis, of Philadelphia and of Laodicea, and thereby setting out the State of the truly catholic Church in those three last Successions or Intervals thereof reaching to the end of the World. AND unto the Angel of the Church in Sardis, writ, These things, saith he, that hath the seven Spirits of God, and the seven Stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received, and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life; but I will confess his name before my Father, and before his Angels. 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 Philadelphia, writ, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8 I know thy works: behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my Name. 9 Behold, I will make them of the Synagogue of Satan, which say they are Jews, and are not, but do lye: behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly, hold that fast which thou hast, that no man take thy crown. 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will writ upon him the name of my God, and the name of the city of my God, which is new jerusalem, which cometh down out of heaven from my God; and I will writ upon him my new Name. 13 He that hath an ear, let him hear what the Spirit saith unto the Churches. 14 And unto the Angel of the Church of the Laodiceans, writ, These things saith the Amen, the faithful and true witness, the beginning of the creation of God: 15 I know thy works, that thou art neither could nor hot, I would thou wert could or hot. 16 So then because thou art lukewarm, and neither could nor hot, I will spew thee out of my mouth: 17 Because thou sayest, I am rich and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 18 I counsel thee to buy of me gold tried in the fire, that thou mayst be rich, and white raiment, that thou mayst be clothed, and that the shane of thy nakedness do not appear, and anoint thine eyes with eye-pleasing, that thou mayst see. 19 As many as I love, I rebuk and chasten; be zealous therefore, and repent. 20 Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the Churches. The NOTES. V. 1. THE Church in Sardis. The Church in Sardis are the Reformed Churches. The Paronomastical allusions in the name Sardis are, 1. To the Lapis Sardius, which exhilarates the mind of him that wears it, and is an Amulet against Witchcraft and Poison, which may typify the comfortable doctrine of Justification in the Reformed Churches, and their being freed from the poisonous Cup, and Enchantments( Apoc. 17.) of that Babylonish Woman. 2. To the same ston as it is called in Hebrew Odem( which sounds near to Edom) and in Latin Carnalina, which insinuates their Carnality in several points of doctrine and practise; of which see Dr. H. M. his Exposition of the seven Churches, chap. 7. And lastly to Sardis as it signifies in Hebrew, a Song of Joy or Joy breaking out into singing, which suits well with their Joy at the rising of the witnesses signified by those Harpers with the Harps of God in their hands, Apoc. chap. 15. The Sardian interval begins where the Thyatirian succession ends, that is, when Protestantism had become the Religion of Nations and Kingdoms; and it reaches to the last Vial, Apoc. 16. That hath the seven Spirits of God and the seven Stars. That hath in his power and disposal all the divine Graces and heavenly Hosts or Companies of Angels for the assistance of his Church, and all the Bishops and Pastours thereof( typisied by the seven Stars) viz. in his right hand. For here occurs another Ellipsis again; And by having them in his hand is denoted their being in his power, guidance and protection; a description of Christ, like that in the Epistle to the Ephesine Church: As if it were the very beginning and Emerging again of the true apostolic Church, that had lain hide in the Wilderness of Paganochristianism. Thou hast a Name that thou livest and art dead. I observe how mean and wretched thou art in comparison of what thou oughtest to be, and how thou hast a name that thou livest, as being so full of Zeal, for or against this Ceremony and that Opinion, with hot and nice disputes about Faith and Justification, but I will assure thee, be thou as full of life and activity as thou wilt about such things, if thou hast not that Faith which worketh by love, thou art nothing in my esteem. Whosoever is devoid of a due degree of Charity and Unself-interessed love, let him be reputed to live as much as he will, he is accounted dead in my sight. V. 2. Be watchful. Keep a guard over thine own heart, and breath after unfeigned Charity, which is the bond of Perfection, and will prevent all Schisms and Factions, and tie the Members of reformed Christendom in one heart, and in one mind to their Governours Temporal and Spiritual, and to one another. And strengthen the things, &c. Revive and corroborated in you the things that remain, viz. Faith in God and in the Lord Jesus Christ, and of a blessed immortality after this Life; these you yet profess, though Infidelity and Atheism with Sensuality and Libertinism have grown much upon you, so that the belief even of these necessary things are ready to die also. Perfect before God, For you do not go on towards perfection, nor are you in a growing state, though you have not yet reached your due stature approvable before God, which is a sign you are in a state of Languishment and Vergency toward death. V. 3. Remember therefore how thou hast received, &c. Since you profess yourselves reformed into a true apostolic Church, remember what you have heard out of the Apostles writings. How I so loved my Church, that I gave myself for it, that I might sanctify it, that I might make it a glorious Church, having neither spot nor wrinkle, nor any such thing, but it should be Holy and without blemish. Nor let the vain glosses of any faint-hearted Hypocrites, deceive or discourage you. Remember also what ye have heard of Antichrist, that Man of sin that exalts himself above all that is called God, and worshipped, and for ever abandon that wicked and idolatrous Communion. And take heed of that nauseous and detestable ingratitude of not setting a due value of my redeeming you from that worse, than egyptian or Babylonian slavery and Captivity into the Gospel Liberty. And be not imposed upon by the fine words and subtle Sophistry, of either known enemies or perfidious brethren. These and such like things as these taught by my Apostles, and repeated again by the first Reformers be sure to hold fast, and repent of your slipperiness and remissness, of your easiness and inclineableness again to the flesh-pots of egypt, the carnal Entertainments under that Mystical Pharaoh at Rome. If therefore thou shalt not watch, &c. These things therefore I strictly command thee and charge thee to do, which if thou wilt not carefully and diligently observe, and have a due watch over thy ways, I will come on thee of a sudden, and surprise thee with some terrible judgement for thy gross ingratitude, and thou shalt not know what hour I come upon thee, before the storm certainly overtake thee. This was to forewarn the reformed Churches, that by their timely repentance they might avoid or lessen the storm. V. 4. Thou hast a few Names even in Sardis, &c. There be some few excellent persons even in Sardis( notwithstanding the ill Omen of Odem, and Carnalina) and of a true Christian spirit, scattered up and down in the reformed Churches, who have not defiled their Garments, the inward nor outward clothing of their Souls, nor spotted the decency of their Conversation by any scandal of the flesh. These will I take into nearer Communion with me in the Spirit, and they shall advance more and more in all innocency and purity. So that their light shall shine before Men, and God be glorified in their works. For this verse refers to that common topic in all the Epistles[ I know thy works.] But the next verse tells the reward, which being before the Epiphonema is political. V. 5. Shall be clothed with white raiment. They shall overcome all difficulties inward and outward, and persisting in purity and true Holiness, they shall be clothed in white raiment, that is, shall be successful and prosperous in the affairs of my Kingdom, which they endeavour to propagate. And I will not blot out his name, &c. that is, This sort of Men shall continue to the Philedelphian succession, and onwards to the end of the World. And this Book of Life to them, shall be as the Crown of Life to the Smyrnean succession, shall be their security from persecution and death. That Church which they introduce into the World, which is the Philadelphian, shall never be brought again under the subjection, Tyranny and Persecution of any power whatsoever. But I will confess his Name, &c. I will in a special manner recommend them to the good Providence of God, and the watchful Ministry of his holy Angels. V. 6. He that hath an ear let him hear, &c. The reformed Churches especially let them take particular notice, what the Holy Ghost has here delivered touching the Church in Sardis, viz. That Christ who holds the seven Stars in his right hand, and appears thus to the reformed Churches as he did to the Ephesine, or first apostolic Church, is as ready and serious in the renewing and reforming of his Church, as he was then in setting it on foot first in the World. And he appears as he did then walking in the midst of the golden Candlesticks( which signifies his helpful presence to his Church) so here with the succour of his divine Graces and Ministry, and assistance of his holy Angels: So that nothing is wanting to rouse us effectually out of this carnal drowsiness, toward the attaimment of the Dispensation of the spirit and power, except our own sincerity and diligent attention to, and firm belief of the Oracles of God. So that the success of things hitherto, as to the effect of Religion in the reformed Churches lies at our own doors. God give us grace to consider it. V. 7. The Church in Philadelphia. Philadelphia is the love of the brethren, and consequently the love of God and all Men, which in one word might be called Charity, Agape, but that's no name of any City in Asia. The Philadelphian succession begins where the Sardian ends, and reacheth to the fourth Thunder, including the Millennial reign of Christ. Which we may be assured is so, because the Philadelphian interval is such, as where not onely there is no Idolatry to be tempted to, nor any Martyrdom for refusing to comply therewith, but also no spot nor wrinkle nor any such thing, but it is entirely Holy and without blemish. Which is plainly the condition of the Millennium or New Jerusalem state, which alone might assure us of this truth. But when v. 12. the very name of the New Jerusalem is writ upon this Church, it is impossible to conceive the Millennium, not included in the Philadelphian interval. He that is Holy, he that is True. Truth and Holiness, is the Urim and Thummim of the High Priest, in whose habit Christ appeared in the beginning. He that is Holy, and speaks to a Church that willingly listens to such Monitions as these. Be ye Holy for I am Holy, and be ye perfect as your Father which is in Heaven is perfect. He that is true, and will verify all his glorious promises in the Philadelphian succession or blessed Millennium, to all those that trust in his word. Has the Key of David: Is the chief Minister of state to the eternal God, whom the Apostle John calls LOVE, and so David signifies. He that openeth, &c. He that when he will can open the door of success to his own, and shut it again when he will against his Enemies, and so administer all things prosperously. V. 8. I know thy works, Behold I have set, &c. I know thy works and designs, and highly approve of them, I know thou dost nothing out of bitter Zeal, faction or self-seeking, nothing out of Vain-Glory or any other worldly end, but simply out of love of me, and of my righteousness, and out of love to all Mankind, for the promoting of whose both present and future Happiness, thou dost all thy endeavours, and therefore I will open to thee such a door of success, as no man shall be able to shut against thee. For thou hast a little strength, &c. Though thou hast but a little Force or Army( those namely following the Heros, on the white Horse, Apoc. 19.) in comparison of the rest of the World, yet thou hast been valiant and stood for my word, stoutly and courageously against all Gainsayers, and hast never behaved thyself otherwise than becomes a sound and faithful Christian, and such as is resolved never to dishonour that profession or Name. V. 9. Behold I will make them, that are of the Synagogue of the Devil for their Pride, falsities and murderous Cruelties, and yet call themselves Jews, that is, Christians[ nay Holy Church] the Type as above being used for the Antitype, but are so far from being so, that they really are the Synagogue of Antichrist, who under pretence of professing Christ do most wickedly oppose him, by nulling his Laws, and barbarously murdering his true and faithful Subjects, for not committing idolatry and other abominations they would force upon them; whereby it is manifest though they call themselves Holy Church and Christians, they are Counterfeits and liars: And worship before thy feet, &c. Behold I will make them to come, instead of kissing the Popes slipper to worship before thy feet, to be subjected unto thee, and to do thee homage: and to aclowledge how much I have loved thee, and set thee above all the Princes of the Earth. V. 10. Because thou hast shown all along such invincible meekness and patience in maintaining my cause, and undaunted faithfulness, I will in that great Confusion, commotion and temptation under the last Vial( which shall come upon all the World to try the Inhabitants of the Earth) keep thee and protect thee, and thou shalt be safe and victorious in all. V. 11. Behold I come quickly; Even in this last Vial, into which thou art already entered. Hold that fast, &c. Thou art a Church after my own hearts desire, O Philadelphia, nor do I accuse thee of any thing, thou carriest thyself with that integrity and sincerity, onely hold fast to that perfection thou hast attained to, that thou mayst not be deprived of the Crown I intend for thee. For in thee shall be accomplished all the glorious promises concerning my Kingdom upon earth. V. 12. To you that overcome, to you it shall be given to be Pillars in the Temple of my God, you shall be an Holy, sixth, and stable People, the true holy catholic Church, that shall never fail, but shall endure till I come in the clouds to judge at the last day. And upon these lasting Pillars shall the name of my God be written, and the new nature in you shall be visible and legible as it were to all, how Heavenly it is and Divine, and how really you are that Church represented by that City in Ezekiel, which is called Jehovah Shamma, God is there. For your Conversation will be such, that every man will be ready to say, God is amongst you of a truth; and that you are really as well as called the New Jerusalem, which cometh down out of Heaven from my God, Apoc. 21. v. 2.10.( which plainly shows, that the holy Jerusalem there mentioned, denotes a state of the Church here on earth) and lastly, I will writ upon you my new name, not the morning Star but the bright morning Star; or that newly purchased Title in the battle where the Beast and false Prophet are taken and cast alive into a Lake burning with brimstone, and the rest slain with the Sword of him that sate on the white Horse, which Sword cometh out of his mouth, viz. the Title of King of Kings, and Lord of Lords. For it is then that you shall be the greatest Empire upon earth. V. 14. The Church in Laodicea, Laodicea signifies, either the righteousness of the people, an external popular mode of righteousness( something like that which the Platonists call political virtue) the inward life and spirit decaying, which is too much the state of the Church in Laodicea: Or it signifies the judging of the People, because at the end of this interval Christ will come visibly to judge and Sentence all People to their final doom: Or lastly, there may be an allusion to Ptolemy's Laodicea Combusta, the Conflagration closing this Period, and therefore, This Laodicean succession reaches from the fourth Thunder till the last judgement or Conflagration; Nor does either it, or the Philadelphian precede the Millennium, but the Laodicean succeeds it, and the Philadelphian includes it, as is demonstrated by the Answerer to S. E. the remarker on the place. These things saith the Amen, &c. In whom all the promises are yea and Amen. Whose faithfulness, is seen in bringing to pass the Philadelphian state, the marvelous Purity, and external Prosperity of that succession of the Church, and therefore we are to believe his promises of the eternal Felicity he reminds us of in this: A blessed immortality after this Life, and his visible coming to judge the quick and the dead, and his putting an end to this terrestrial Scene, though in this declining age of the Church, in this Laodicean succession, some may be too slow to give any credit to such things. And therefore these Titles of Assuredness and Varacity are used. And he is called a faithful witness also, because he so impartially witnesses of the state of the Laodiceans, and does not flatter them. The beginning of the Creation of God. It may be well understood of the new Creation or Constitution of things under the Gospel, which he having carried on along hitherto according to prophesy and prediction, he is the more certainly and readily to be believed in this last Catastrophe of things. Or taking the term[ beginning] with an higher reference to that Title of his[ ΑΡΧΗ'] which respects his Divinity as he is the eternal Logos, without whom nothing was made or created, then the importance of this passage is this. That as sure as he made this Earth, this habitable round World, so we may be as sure that he both can by the same power, and also will destroy it again in this Laodicean Succession by a final Conflagration, taking vengeance of the wicked and resettling all true Believers in an eternal state of Glory. V. 15. Neither could nor hot. But that ye are careless, formal lukewarm Christians. Thou retainest indeed still the external form of the Philadelphian Church as to doctrine and worship, but thou art destitute of that spirit of Life in the new Birth, which was the proper Character of thy deceased Sister Philadelphia. I would thou wert could or hot. For though it be not better in itself to be quiter could, yet it were for thee, that thou mightest be the more easily convinced of thine own wants, and by repentance and mortification enter into the state of Regeneration, and be made partaker of my Spirit. V. 16. Because thou art lukewarm, I will spew thee, &c. I will show how nauseous and loathsome thou art to me, in a Torrent of reproofs, as a sign of my disgust against thee; and upon thy impenitence, at length being weary of thee( as it is said concerning God before his bringing the deluge of Water on the Earth, that it repented him that he had made Man) I will spew thee out from myself who fill all things, and exterminate thee out of being by a deluge of Fire, that shall put an end to this terrestrial Scene of things, and the Laodicean Church shall be no more. But in the mean time that I may faithfully admonish thee, V. 17. Because thou sayest I am rich, &c. Namely, whilst thou considerest that Peace and plenty, that power and rule and security from Enemies, which thou enjoyest, and the Purity of doctrine and worship, free from Superstition and Idolatry, and the abundance of both natural and divine knowledge, and clear understanding of Prophecies, by reason of their completion now, and skilful interpretations of thy predecessors, and universal Freedom from all Persecutions, I tell thee notwithstanding all these, thou art mistaken in thy condition, and knowest not how Poor, Blind, and Naked thou art, in that thou art destitute of the Glories and treasures of the inward Man, and art ignorant of the Mysteries of Regeneration, and of the spirit of Life in the new Birth, and art content with a covering, but not of my Spirit whereby thou dost add sin to sin. Therefore, V. 18 I counsel thee to buy of me Gold, &c. Gold refined in the fire, and so pure that it is trasparent as glass. New Jerusalem Gold, which is the new Nature or Creature, mine own image: And the price is, thy sincere endeavouring and breathing after that state, that thou mayst possess those durable Riches, which shall not be melted when the Elements shall melt with fervent heat, and the Earth and the works therein shall be burnt up, namely at the Conflagration. And white raiment, &c. And buy of me white raiment, that is, groan in thyself, O spiritless Laodicae, and desire to be clothed with thy spiritual Tabernacle from heaven, that being so clothed, thou mayst not be sound naked, and that the shane of thy nakedness may not appear at the last day. And anoint thine eyes with eye-pleasing, &c. clear thy judgement and understanding by a diligent Purification of thy soul from all corruptions of flesh and spirit, and perfect Holiness in my fear, that thou mayst see and have a right discerning in all things. V. 19. As many as I love I rebuk, &c. As many as I love I chasten, and I have a love to thee even for thine outward resemblance of thy deceased Sister Philadelphia, and therefore I chastise thee with sharp reproofs to bring thee to an inward sense of things, and shall farther afflict thee with outward straits and distress to awaken thee. For thine enemies Gog and Magog, by reason of thy remissness in Religion, security and neglect of the interest of my Kingdom will grow upon thee, and at last encompass the beloved City. Be zealous therefore and repent thee of thy dead formality and remissness in the affairs of my Kingdom, that so thou mayst recover the Philadelphian love and fervency. And do not complain of difficulties. V. 20. Behold I stand at the door and knock, &c.( This verse assuredly has a moral or spiritual Sense, as well as the five foregoing) Behold I offer my aid unto you, and solicit you ever and anon by good monitions and suggestions, and if you obey sincerely my Dictates and Succours of light and grace I offer you, and by this your sincerity open me the Door I will sup with you, I will communicate my nature and spirit unto you. You shall feed on my flesh which is meat indeed, and drink of my blood which is drink indeed, and that saying shall be fulfilled in you, I in my Father, and you in me, and I in you. If any one love me and keep my word, my Father shall love him, and we will come to him and abide with him. And that I may the more effectually rouse thee up out of this dead formality and tepidity, out of this dullness and Lethargy, I add farther. V. 21. To him that overcometh, &c. You shall not onely enjoy me and my Father in this Life, but if you will stand to the conflict, and so attain to the state of the spirit of Life and real Regeneration into the living image of myself, I will exalt you to the same happiness with myself, your Bodies being transformed into the likeness of my glorious Body, and so fitted to ascend into the Throne which he has given me, whose Throne is heaven as earth his Footstool. Nay, you shall sit with me in my Throne and judge the Apostate Angels at the last day. This is a great and stupendious Promise, but you ought to consider that, He has promised it who is the Amen, the true and faithful Witness, and the Beginning of the Creation of God, and therefore both will and can bring all his counsels, purposes and promises to pass. Even so Amen. The sense of this last and the foregoing Verse is irrefragably demonstrated by the Answerer against S. E. his Remarks on the place. CHAP. IV. ARG. Part of an Introductory Vision to the second main prophesy( which is the Sealed-book-prophecy, reaching from the beginning of the Church to the end of the World) in which Part the Throne of God in Heaven is represented with four and twenty Elders sitting about it, and four Beasts with six wings full of eyes within and without; And the Elders worshipping him that sits on the Throne, and casting down their Crowns before it, wherein the New-Jerusalem-State of the Church is prefigured as the main Scope of all, whose living Archetypon is in Heaven. AFter this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. 2 And immediately I was in the spirit: and behold, a throne was set in heaven, and one sate on the throne. 3 And he that sate, was to look upon like a jasper, and a sardine-stone: and there was a rain-bow round about the throne, in sight like unto an emerald. 4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 5 And out of the throne proceeded lightnings, and thunderings, and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. 6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; and they were full of eyes within; and they rest not day and night, saying, Holy, holy, holy Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory, and honour, and thanks to him that sate on the throne, who liveth for ever and ever, 10 The four and twenty elders fall down before him that sate on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created. The NOTES. V. 1. AFter this I looked, &c. After this Vision of the seven Churches was past, and I come to myself again, having occasion to look upwards. Behold a door seemed to be opened in Heaven. And lo the first voice which I heard, before the Vision of the seven Churches, as of a Trumpet, talked with me, and bad me come up hither, and he would show me the Representations or Prefigurations of things to come. V. 2. And immediately I was in the spirit. Which is a sign he was again come to himself before. And being thus caught up in the spirit, in this ecstasy he presently saw a Throne set in Heaven, and one sitting on that Throne with great Majesty, as in his Chair of State, as being creator and governor of the Universe, and specially of his Church. See verse 11. V. 3. Like a Jasper and a Sardin ston. The Jasper for its firmness setting out the radical Omnipotency, or rather the necessity of existence of the indiscerpible Essence of the Divinity, the other for its redness like fire, the active power of the Divine nature, as not onely Grotius but Tychonius, Primasius, Beda, Victorinus, Rupertus, Richardus, Lyranus, and Aretas interpret the place. Or the colour of sire, that is, of a live coal, is here made choice of as being the root of light, to show that he that sits here is God the Father: Which answers to the appearance of fire in him that sits on the Throne in Ezekiel's vision, to whom the Rain-bow belongs, which is here also mentioned in this verse. V. 4. And round about the Throne, &c. Here it also varies from the Vision of Ezekiel, as being framed for a Type of the future state of the Church, when the new Jerusalem descends from heaven and the Tabernacle of God is with them: And therefore the four and twenty Elders are here said to be round about the Throne, as the Priests and Levites were pitched next the Tabernacle: But in that they wear Crowns, as well as white raiments, it implies the Sanctity and Sovereignty ( in rebus sacris) of the Kings in that state of the Church which this Type points at, those renewed apostolic times in the New Jerusalem, when the conversion of the Jews, will add the heads of their twelve Tribes to the number of the twelve Apostles, which these twenty four Elders or Princes of Nations may answer to. And in that there is no one besides God, and the Lamb here that appears to be supreme over them, it signifies that in those times the Popes pretences will vanish, and that Kings and Princes then of the Christian profession will know themselves, and be acknowledged by all to be in all causes, as well Ecclesiastical as Civil, within their own Dominions, next and immediately under Christ supreme heads and Governours. And lastly, these four and twenty being crwoned, and the four Beasts, which signify the people, not crwoned is a sure demonstration( against the wild freaks of fanatic Levellers) that the distinction betwixt Prince and People will be continued even in the blessed Millennium. V. 5. Proceeded lightnings and Thunderings, &c. There is also mention of Lamps and fire and lightning, though no thundering, in the Vision of Ezekiel, which is the Representation of the spiritual Kingdom of Christ, which is here again Typified, but as a state to come, of the Church here on earth. And the seven Lamps of fire are either all( for so seven signifies in Cabbalism) the ministering Angels, or all the living and quickening Graces of the spirit of God. V. 6. A Sea of Glass like unto Crystal, This is not found neither in the Vision of Ezekiel, but is an emblem also of the spiritual Kingdom of Christ, it being the pure laver of Regeneration, the being baptized with the holy Ghost and with Fire, which the seven Lamps also betoken. And in that it is called a Sea of Glass, it may signify the pure transparent condition of the Church, which is a multitude( as Sea signifies) the fixed purity thereof being ever penetrated by the presence of the seven Lamps of fire, which are the seven spirits of God. Four Beasts full of eyes before and behind. These four Beasts have plainly a resemblance of the four Beasts in Ezekiel's vision but may here more particularly relate to the four Camps of Israel, which was a Type of the new Israel of God. But in that they are said to be full of eyes before and behind, it implies they look backward and forward into the Histories of times past, and into the Prophecies and predictions of things to come, for the better Management of the affairs of Christ's Kingdom. V. 7. The first Beast like a Lion, was the Standard of Juda on the East side of the camp. The second like a Calf, the Standard of Ephraim on the West side. The third with the face of a Man, the Standard of Reuben on the South side. And the fourth like a flying Eagle, the Standard of Dan on the North. And note that these four Beasts were thus situated in the vision of Ezekiel. And that this is a Type of that Church that shall be, cast thus into four parts, the spiritual Kingdom of Christ signified in both Visions. V. 8. Six wings about him. read out of the Original with Grotius. Had each of them six wings full of eyes without and within. They have six wings as Esay's Seraphims, with twain to cover their faces, with twain to cover their feet, and with twain to fly. Which implies a reverence of the divine Majesty, an activity and readiness in his service, and a carefulness over our affections, that we walk in clean paths. And their eyes without and within imply, that with the one regarding outward Objects, and with the other their own nature, comparing them together, they will ever behave themselves decorously, with due reverence to that which is above them in dignity, and at a due distance from those things that are unworthy of them and beneath them: And therefore if any such things be offered from without, as are repugnant to the innate light and immutable Principles of an intellectual Creature, their eyes within will easily discern the proposer to be either a Fool or an impostor. This is the state even of the whole people of God in those days. And their reverence and devotional sense of the holy Lord God Almighty, who fills all things and times with his Presence and Providence, is in a manner perpetual, as the rest of this verse does intimate. V. 9, 10. And when those Beasts give Glory— The four and twenty Elders fall down. Prince and People being of one heart and mind. But the doxology being begun amongst the Beasts or People, it implies plainly the Elders are the secular Monarchs or Sovereigns, and the Sacerdotal order reckoned amongst the People as distinct from the Monarchs themselves. And cast their Crowns before the Throne. In humble acknowledgement from whom and for whom they reign, even for the manifesting of the Glory, and honour, and power of God in the Kingdom of his Saints. V. 11. For thou hast created all things, &c. This as I noted above, implies, that he that sits on the Throne, sits not there as upon his judgement Seat, but as it were in his Chair of state, being the glorious creator and governor of the Universe, and of his Church more especially. CHAP. V. ARG. The remaining Part of this Introductory Vision to the Sealed-book-prophecy, in which Part is represented a Book with seven Seals in the hand of him that sits upon the Throne, and Proclamation made by an Angel, if any one in Heaven, in Earth, or under the Earth, were able to open the Book, and discover the secrets therein. None is found able, or worthy of such a Privilege but the Lamb slain, the Lord Jesus, to whom upon the Merits of his death it was given to foresee and bring about the things comprised in that Book, even to the New Jerusalem State, which this Introductory Vision drives at. Upon which the Elders the Beasts and Quires of Angels, the living Archetypon in Heaven of that New Jerusalem which shall be on Earth, break out into large Doxologies to him that sits on the Throne, and to the Lamb for ever and ever. AND I saw in the right hand of him that sate on the Throne, a book written within, and on the backside sealed with seven seals. 2 And I saw a strong Angel proclaiming with a loud voice; Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open, and to read the book, neither to look thereon. 5 And one of the Elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the root of David hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beholded, and lo, in the midst of the Throne, and of the four beasts, and in the midst of the Elders stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God, sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sate upon the Throne. 8 And when he had taken the book, the four beasts, and four and twenty Elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of Saints: 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God Kings and Priests: and we shall reign on the earth. 11 And I beholded, and I heard the voice of many Angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature 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, honour, glory, and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty Elders fell down and worshipped him that liveth for ever and ever. The NOTES. V. 1. A Book written within and on the back-side. A Book that had a more outward sense in the more Letter which consists of Representations Symbolical or Hieroglyphical; and a more inward sense, which is the sense of the future things themselves thus represented. Which Interpretation is of singular use against the madness of such as make the very hieroglyphics themselves to be the things foretold. But this Book of Prophecies is seen in the hand of God the Father, according to what occurs in the beginning of the Apocalypse, which is said to be the Revelation of Jesus Christ, but that God gave it unto him. Sealed with seven Seals. This shows what a great Arcanum or Secret it was, it being a Representation of a Scene of affairs reaching from the beginning of the Church to the end of the World. V. 2. That the inestimable worth of this Book of Prophecies, which sottish and profane spirits so much slight, and vilisie, and crafty Politicians so much harden themselves against, may appear, here is proclamation made by a strong Angel with a loud voice. Who is worthy to open? &c. that is, who is worthy to have so vast a foresight of things communicated to him from God as to indite such a Book of Prophecies as this? V. 3. And this proclamation being made, there was none found neither of the Angels in Heaven, nor Men upon Earth, nor Infernal Spirits under the Earth,( in whom witches and wizards so conside for the knowledge of things to come,) that were able to open the book or look thereon, that is, that could pierce through so large a Series of future things as are contained therein; which implies that nothing but the Holy power of God could be the author there of. V. 4. And I wept, &c. I was sorely grieved that there was none found meet or worthy to have so marvelous a faculty of foretelling things to come, in such a manner as in this Book: so useful a gift of prophesy. Where John personates every good Christian that is solicitous for the affairs of the Church, and thoughtful what will become of her. V. 5. Weep not, &c. Cease to be grieved and troubled in spirit. Behold, Christ hath by his courageously fulfilling the Will of his Father obtained this privilege of foreseing all that is contained in this Book, and of communicating it to his Church. V. 6. In the midst of the Throne and of the four Beasts, &c. i.e. Betwixt God the Father and the Church stood a Lamb with bleeding wounds upon him the blessed Jesus, mediator betwixt God and Man, as he is here placed betwixt the Throne and the four Beasts. His seven Horns are the Emblems of Power, as being he to whom all power is given in Heaven and in Earth: and his seven Eyes denote all manner of wisdom and counsel, and all the Angels of God at his beck to execute his counsel and his will, as the Residue of this Verse imports. V. 7. And took the Book, &c. that is, It was given to him of his Father to have so vast a foresight of things to come, from the beginning of the Church, even to the end of the World; and power, as being the Lamb with seven Horns as well as seven Eyes, to effect what was foreknown. This answers to[ The Revelation of Jesus Christ which God gave unto him, chap. 1.] as I intimated above. V. 8. The consideration of which wonderful gift and power, signified by this receiving of the Book, being made so exceeding manifest in the times of the Spiritual reign of Christ in the New Jerusalem, which times this pompous Introduction to the prophesy of the Sealed-book does typify( for the four and twenty Elders belong to that State of the Church) will raise a wonderful strain of faith and devotion in them, and admiration of the stupendious Providence of Christ over his Church, and make them break out into prayers and praises, as is intimated here in this Verse. V. 9. Sing a new Song, &c. And then will they sing a new Song. They will then praise their creator and Redeemer for that new Constitution of things, in the reign of the Spirit( as it is written, chap. 21. And he that sate upon the Throne said, Behold I make all things new. And again, I will give to him that is a-thirst to drink of the water of life freely, that is, I will communicate to him of my spirit here, and make him partaker of eternal life hereafter in my Heavenly kingdom) nor can they then withhold from crying out. Thou, O Christ, wert worthy to have communicated unto thee so vast a comprehension of the futurity of things as is contained in this Book of Prophecies, and power to carry things on as they are predicted, it being but a just reward of thine endearing Sufferings on the across for the Salvation of Mankind, or for the drawing all men unto thee. Note, that this whole Song of the Beasts and Elders, I mean these Archetypal Beasts and Elders, is in such sort Dramatical, that it is also Prophetical or Predictive of what the Ectypal Beasts and Elders will do in the blessed Millennium; when this Spiritual Kingdom of the God of Israel in Heaven shall descend with the New Jerusalem down to the Earth. V. 10. And we shall reign upon Earth. We being redeemed with thy most precious blood on the across, by virtue whereof we become Spiritual Kings and Priests, for Holiness and Sovereignty over all vile affections, we shall continue that desirable reign of Righteousness upon Earth in this blessed Millennium which thou hast long ago shown to thy Church in that admirable Book of Prophecies, which by the ministry of an Angel thou didst communicate to thy beloved disciple John. V. 11. The adjoining of such a numerous company of Angels with the Beasts and Elders, which signify the Church of Christ consisting of men upon Earth, shows farther how Holy, Heavenly and Angelical those times will be, which this Vision signifies, and what an union and agreement betwixt the Church of Christ and the Angelical Hosts, God's will being then done on Earth as it is in Heaven. V. 12. Worthy is the Lamb that was slain, &c. As by whom the State of the Church is brought to such a blessed condition upon Earth, according to the Prediction of this Book of Prophecies. Let all therefore be ascribed to him. V. 13. Nay the Completion of this Book of Prophecies in those times will be such an universal Conviction of the Divinity and Sonship of Christ, that he was really and in truth the foretold messiah, the Beginner and Finisher of the Works of God to his Church, that even all intelligent Beings and Spirits, whether belonging to Heaven, Earth or Sea, yea the Infernal Spirits themselves shall in the inward powers of their minds and consciences be forced to break out and confess upon the completion of this Book of Prophecies, That all Blessing, and Honour, and Glory, and Power is due unto Him that sits on the Throne, and unto the Lamb for ever and ever. V. 14. Unto which Doxology, the four Beasts, i.e. the Church of God here upon Earth we may be sure will say Amen, and all the Kings and Princes of this truly catholic and apostolic Church will fall down and worship him that was dead, but is now alive, and behold he liveth for evermore; that is, They will devotionally adhere to him, serve him and obey him, who according to his promise made to his Church has brought things at last to such an admirable, heavenly, holy, righteous and peacef ll constitution. So glorious an effect will there be of the Completion of the Prophecies of this Book both as to Christ, and also to his Church. Which shows how detestable the ingratitude is of such either shallow and frivolous, or profane Spirits, or cunning and obdurate Politicians, that fancying it not to suit with their worldly interest, vilify and decry it: Whenas indeed this Book of Prophecies will prove the most effectual instrument in the hand of Providence that may be, for the rooting out of all Atheism and Infidelity out of the World, and converting all the Kingdoms of the Earth to the faith and profession of our Lord Jesus, Amen. CHAP. VI. ARG. The opening of the first six of the seven Seals, of which the Sealed-book-prophecy does consist. Upon the opening of the first Seal, the first Beast the Lion points at an Emperour on a white Horse from the East. Upon the opening the second, the second Beast the Calf points at an Emperour on a read Horse from the West. Upon the third Seal opened the third Beast with the face of a Man points at an Emperour on a black Horse from the South. And upon opening the fourth, the fourth Beast like an Eagle points at an Emperour on a pale Horse, whose name is Death, from the North. The fifth Seal opened discovers the Souls of the Martyrs under the Altar. And the sixth Seal brings on a most terrible Earthquake, wherein the Kingdom of the Dragon or the Pagan Religion of the Roman Empire is horribly shattered, and even quiter overthrown. AND I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts, saying, Come, and see, 2 And I saw, and behold, a white horse, and he that sate on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer. 3 And when he had opened the second seal, I heard the second beast say, Come, and see. 4 And there went out another horse that was read: and power was given to him that sate thereon, to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come, and see. And I beholded, and lo, a black horse; and he that sate on him had a pair of balances in his hand. 6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come, and see. 8 And I looked, and behold, a pale horse, and his name that sate on him was Death, and hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. 9 And when he had opened the fifth seal, I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held. 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11 And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren that should be killed as they were, should be fulfilled. 12 And I beholded, when he had opened the sixth seal, and lo, there was a great earthquake, and the Sun became black as sackcloth of hair, and the Moon became as blood; 13 And the Stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty mind: 14 And the heaven departed as a scroll when it is rolled together; and every mountain and iceland were moved out of their places: 15 And the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man hide themselves in the dens, and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand? The NOTES. V. 1. ONE of the Seals, that is, the first Seal. One of the four Beasts. The first of the four Beasts, the Lion, whose place is toward the East. Here we may observe how some parts of the Introductory Vision are made use of in this prophesy itself, as some parts of the description of him that was seen amongst the golden Candlesticks are made use of in the Prefaces of the Epistles to the Churches. V. 2. He that sate on him, &c. This Heros on Horseback, and on a white Horse, signifies a great Commander or Emperour, righteous, prosperous and glorious in his undertaking, and the first Beast pointing at him, the Lion on the East-side, shows he is an Emperour from the East, whenas Vespasian and Titus his Son came from the West. Besides, that they are forty years later than the true Epocha of this Vision. Nor have any reference to the Lion. This Heros therefore is the Lion of the Tribe of Juda, that Captain of our Salvation Jesus Christ, who being ascended into glory, was yet present with his Church, affording them all succours to carry on their Spiritual War, the propagation of the Gospel; in order whereunto he concerned himself in the success of Vespasian and his Son Titus against the Jews. See the Answer to S. E. his Remark on this place. And these Gospel-Souldiers came from Judaea in the East. The bow in this Heros's hand denotes his aiming at a matter of no small moment, at a Crown that was given him; and this Bow-man hat the Mark when the Emperour Constantine turned Christian. This also was the earnest desire of the Ephesine, and an express promise to the Smyrnean Succession. Be thou faithful unto Death, and I will give thee the Crown of Life; the Crown of Security from Pagan Persecution. And lastly, this Heros on the white Horse went forth conquering and to conquer till he obtained this Crown under the sixth Seal. V. 3. I heard the second Beast; That is, The Calf or ox placed on the West side of the Camp. V. 4. Another Horse that was read, &c. A colour significant enough of the effusion of blood, as the ox also the great slaughter, that was to be under this Seal, and the rest of the verse betokens exceeding much blood shed on the earth under the second Seal. This Seal therefore begins with Trajan a Spaniard, and therefore an Emperour from the West. In his reign and Adrian's his successor, there were so great Commotions in the Empire, that there were slain in those tumults and Rebellions at least fifteen hundred thousand men. V. 5. The third Beast, That had a face like a Man, and was placed on the South: And lo! a black Horse. The black colour betokens Gravity, Severity, Justice, which Justice is also intimated by the face of a Man, this Beast is said to have Prudence and Justice, being the Characters of a man. Which agrees also very well with the pair of balances in the Riders hand, which argues him severe, just, frugal and provident. And the voice signifies as much in the midst of the four Beasts in the following verse. V. 6. The meaning is, that the Rider of the black horse will take special care, First, That if one Choenix of Wheat be sold for a penny, that three of Barley shall be sold for a penny. Secondly, That men shall live by their honest labours, not by Theft or Rapine, Choenix signifying the food for a day, and Denarius the wages for a days labour. Thirdly, there shall be no stealing nor robbing, but buying by measure, though it should prove so hard a time, that their days labour will but find them food. Fourthly, He will provide that they shall have a Choenix for a penny, viz. That the price of Bread-Corn and necessary Victuals shall not exceed a days wages. And so of Wine and Oil, he will take care that there be no injury done, no fraud in buying and selling there neither, nor spoil and waste by unruly Souldiers. Which prediction was egregiously fulfilled in Septimius Severus an African, and therefore an Emperour from the South, and in Alexander the Son of Mammea, both of them notorious Lovers of Justice and severe punishers of Thiefs and Robbers. To the latter the sight of an unjust Judge was so nauseous that he was ready to vomit at him, and he was famous for that Christian Motto, Do as you would be done to, which he caused to be set up in his Palace, and other public places. They are both taken notice of for their care and provision in Bread-Corn, and other necessaries of Life. V. 7. The fourth Beast, That was like a flying Eagle, and placed on the North side of the Camp. V. 8. Behold a pale Horse, &c. Which colour is very suitable to the name of the Rider, which is called Death; and Hell( that is the Grave) being made a person as well as he, is his Lackey to follow him. The fourth part of the Earth, that is, almost all the Roman Empire, which upon due compute was then a third part of the Earth; as if this power reached three fourths of the Empire. With hunger and with death, that is, with Famine and with Pestilence. And with Beasts of the earth. Which ordinarily invade the Land in those Eastern and Southern parts in extreme Famines and Pestilences to increase the Mortality. The beginning of this Seal is from Maximinus the Thracian, and consequently an Emperour from the North, as the place of the flying Eagle denotes, that notable bide of prey and feeder on dead carcases, and therefore significant of the condition of this Seal,( as all the former Beasts were of theirs) under which concur so various modes of vast Mortality, the Sword, Pestilence, Famine and Wild beasts. Which Pestilence raging and overrunning in a manner the whole Empire for the space of fifteen years, and ending Anno CCLXIII, from Maximinus to this year is about the extent of this Seal. And now for the Sword in the interval of this Seal, besides that in the reign of Gallus and Volusianus Emperours, the whole Empire in a manner was exhausted with rapine and slaughter by the Barbarians, and consequently Tillage did fail, and Famine ensue, there were not two more bloody Beasts in the World, than Maximinus and Gallienus, the former for his cruelty called Cyclops, Busiris, Phalaris, and what not, who without Accusers or defence, caused to be killed and spoiled of their Goods no less than four thousand men; and the latter his cruelty was such, that he killed all the Male sex of whole Cities, and made nothing of slaying three or four thousand of his Souldiers in a day. And there are many more examples of horrid cruelty by the Sword under this Seal, according to the prediction thereof. So admirable fully was accomplished what was predicted by these four Seals. V. 9. I saw under the Altar, &c. He saw them lie at the foot of the Altar( as Sacrifices that are slain use to do) slaughtered or martyred for their courageously professing Christianity: For by faith and an invincible firmness of mind, and unspeakable patience they had made themselves an oblation or sacrifice for the carrying on the affairs of the Kingdom of Christ. Here is predicted the bloody ten years Persecution begun by Dioclesian and continued by his successor, which was the most terrible that befell the Church of God. This is the dregs of Bitterness in the Smyrnean succession of the Church, whereby the ten days of Tribulation, this persecution( by an Idiconoea) may be more particularly glanced at, as well as all the ten Persecutions usually so called. V. 10. How long O Lord, &c. The persecution of the Church under this Seal was so exceeding grievous, that the blood of the Martyrs called aloud for Divine vengeance on this persecuting Empire. V. 11. White robes were given, &c. They were adopted into the Society of the blessed. Those white Robes allude to the custom under the Jewish Temple, where after a due search into their pedigree, and unblemishedness of their body by giving them, or putting on them a white vesture they were admitted into the Court of the Priests, as these to serve God in Heaven. Untill their fellow servants also, &c. that is, Till their fellow Christians under Licinius, Julian and the Arians should be slain, after which that solemn vengeance should be taken of the bloody Empire under the time of the Trumpets, though the sealed ones should be then preserved. V. 12. There was a great Earthquake, &c. The Greek word [ Seismos] may have a more general signification, and denote a Concussion, shaking and commotion of the frame of things. Which frame of things here is the Constitution of the Pagan Hierarchy as I may so call it, or of Gentilism, the Religion of the Roman Empire as Pagan. Wherein both Sun and Moon, the Dragon himself and the Office of his Pontifex Maximus plainly suffered an eclipse, the Roman Emperours by their profession of Christianity renouncing Satan and all the wicked crew of evil Spirits under him, and would serve him no more, nor exercise the Office of his Pontifex Maximus, as is recorded of Constantine, Constantius, Valentinianus and Valens, and Gratian would not so much as retain the name of Pontifex Maximus. V. 13. All the false Gods of this diabolical Polity, the frame of the Pagan Religion, they fell from that Religious honour and worship which was given them and were trampled under foot by the prevailing Christians, as also their Priests that served them. V. 14. And this Pagan Hierarchy shrivelled up with all the false Deities, and their Priests as a scroll of parchment that hides the Characters therein contained as it is rolled up. And every Mountain, &c. Their high places where they sacrificed, and their Temples divided from other houses for their supposed Sacredness, were demolished at last by Theodosius. V. 15. All sorts of men from the highest to the lowest were sorely affrighted, and dismayed at this terrible storm that came upon the Pagan Hierarchy, nor were able to resist the force thereof, not Maximianus, Galerius nor Maxentius, nor Maximinus with Martinianus Caesar, nor Licinius, nor Julian the Apostate, who all felt the irresistible power of the wrath of the Lamb, and some of them, viz. Galerius, Maximinus and Licinius, their miserable conditions, even whether they would or no, forced them by open confession to give glory unto God. V. 16. This may allude to that of Esay, chap. 2.20. And they shall go into the holes of the Rocks, and into the Caves of the earth for the fear of the Lord, and for the Glory of his Majesty, when he ariseth to shake terribly the earth, as he did in this shaking of the Pagan Religion of the Empire, and abolishing their Idols. V. 17. Who shall be able to stand? Not Galerius, not Maximinus, not Licinius, nor Julian, nor the Tyrants Eugenius and Argobastes, with all the power the Pagan party were able to make could stand against this storm of the wrath of the Lamb. So that the Church upon the Conversion of Constantine, to the Faith entred into the state of the Pergamenian succession; being exalted out of the dust. And O that she had not been thereupon exalted so much in her own mind, and become the Pergamenian Church in the worst sense, that is, proud and cruel, as well as exalted in power. CHAP. VII. ARG. A Vision commencing with the seventh Seal, and reaching to the last times of the Church, or the end of the Sealed-book-prophecy. The first part of this Vision setting out by the hundred forty four thousand sealed ones of the twelve Tribes of Israel twisted with the line of the first six Trumpets, an assured Number of apostolic Christians, in which Christ's true Church would continue safe against the Incursions of the Barbarians, Saracens and Turks under the first six Trumpets, and against the prevailing War of the Beast, and enticements and cruelties of the thriving Whore, Synchronal to the said six Trumpets. The second part setting out the Victory of the sealed Saints and Witnesses over the Beast, and the wonderful enlargement of the truly apostolic Church, and impregnable prosperity thereof to the Worlds end. AND after these things, I saw four Angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any three. 2 And I saw another Angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four Angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed, an hundred and forty and four thousand, of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beholded, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb. 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, 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. 13 And one of the elders answered, saying unto me. What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne, shall feed them, and shall led them unto living fountains of waters: and God shall wipe away all tears from their eyes. The NOTES. HItherto of the first six Seals, which reach from the beginning of the Ephesine into the fore part of the Pergamenian Succession, just till the Commencement of the apostasy. And from thence to the end of the sixth Trumpet( and the seven Thunders on purpose supply the place of the seventh) is the time of the Sealed ones. V. 1. After the opening of the six Seals he saw the Ministers of God's power in making war and peace, and blusters in the World, and that at that time they held all in peace as for any Incursions of the Barbarians into the Empire, so that these winds blew down no buildings on the Earth, nor caused shipwrecks on the Sea, nor broken off branches of Trees, nor tore them up by the root: Houses, Ships and Trees in analogy signifying Political fabrics and Constitutions. And the Babylonian Kingdom in Daniel is expressly represented by a three. V. 2, 3. From the East. The Original is [ Anatole] which word is one of the Titles of Christ, he being the Day-spring from on high that has visited us. Having the Seal of the living God. Having a Commission from Christ, to set a mark of protection on such certain men from the imminent destruction now coming upon the Empire, and he therefore cries to the four Angels, who had the power to raise Tempests of War and invasion on the Empire, to forbear to bring in those Tempests of the Barbarians till he had marked out the servants of God for deliverance and protection. Which insinuates the assured Providence of Christ over his true Church in all that confusion and corruption, that would be under the first six Trumpets. The impress therefore of this protective Seal, though in the Cortex of the prophesy it seems to be done at once, has its fulfilling all along the six Trumpets, which is about twelve hundred years. V. 4. The number of them, which is not numerally to be understood, but Symbolically denoting the condition of the sealed. For in the hundred forty four thousand, the Chiliads or thousands, are Cubical numbers and denote Stability or Constancy, but these Chiliads being said to be one hundred forty four, that number being a Square whose root is twelve shows in what they are thus stable, viz. in the pure apostolic Faith. Of all the Tribes of the Children of Israel, namely, the twelve patriarches being put for the twelve Apostles, and the children of Israel for the Church of Christ, of which the Israelites are here a Type, as they are in the Epistle to the Church in Pergamus, in which Pergamenian interval this sealing begins. V. 5. The order is much inverted and confounded in this numbering the twelve Tribes, besides that Dan is left out, and Ephraim's name is suppressed; because these two Tribes were the Ring-leaders to idolatry,( judge. chap. 17.18.) But Juda is here put before Reuben, because Christ was of the Tribe of Juda. But Reuben keeps the second place as by Birth-right, it being fit he should yield it to no other, especially his courage having been so notable in the battels of the Lord, Numb. 3. and Jos. 4. Gad's valour also has purchased him the next place, besides that Elias and Jehu the destroyers of Baal and his worship were of the Tribe of Gad. V. 6. The Tribe of Aser also is notable, for the woman of Sarepta that entertained Elias that great Champion against the Baalitish idolatry, and for Anna the Prophetess that gave Testimony to Christ, when he was presented in the Temple. And these were the first four Sons of Leah. But now Nepthali is here placed, and Manasses before their seniors, Simeon, Levi, Issachar and Zabulon, the former because that Tribe is so much ennobled by the story of Barac the conqueror of Sisera, and for Capernaum that See as it were of that great Bishop of Souls Jesus Christ, whose residence was so much at Capernaum a City of Galilee that belongs to Nepthali, that he was thence called a Galilean: And the latter for the feats of Gideon the destroyer of the Altar of Baal, who was of the Tribe of Manasses, as was also Elisha, upon whom the Spirit of Elias restend and was sent to anoint Jehu King that sore executioner of Jezebel. V. 7, 8. These four last Sons of Leah are ranked according to their birth, there being nothing eximious in them; or if there was, it being blotted again by some contrary miscarriages, there was no occasion of breaking the order of their birth. The Tribe of Joseph here is put for the Tribe of Ephraim and his name suppressed, because of the foul faults of that Tribe in Micha, Jeroboam and Ahab, all Ephraimites, and Benjamin juniour of all rightly placed last. But upon this account of the whole we see the ordering of the names of the Tribes is so fitted, as to represent a Company zealous for Christ, and as zealous against Antichrist( as being that Virgin company with the Lamb on Mount Sion, chap. 14.) and against spiritual Whoredom, which is Idolatry. This pure apostolic Church did Christ seal and keep safe, even during all that dangerous time, under the sounding of the first six Trumpets. V. 9. In white robes, and palms in their hands. This part of the vision therefore shoots beyond the Pergamenian and Thyatirian intervals of the Church, and begins with the Sardian, which enjoys that promise to him that overcomes, that he shall have power over the Nations, that is, whole Nations, Tongues and People are now become open professors of the pure apostolic Faith; This is the effect of their Victory, and the sign thereof the Palm-branches in their hands: They are the same with them that have got the Victory over the Beast his image and his mark, and the number of his name, and sing the song of Moses and the Lamb, chap. 15. which is the Commencement also of the Sardian succession, which signifies a song of joy; As it is said in the next verse. V. 10. Salvation unto our God, &c. namely, because he has thus delivered his Israel from the Antichristian bondage and persecution they were under in the Pergamenian and Thyatirian successions. V. 11. What is here said may seem to strike farther into the Millennial Ages of the Church, in which Angelical times the consent and Harmony of heaven and earth will be more full and Universal, and more perfectly united and accorded. So that it is no wonder, it is said that the Angels jointly with the Elders, and four Beasts did fall before the Throne on their faces and worship God. V. 12. And power and might, by which these happy and heavenly times are brought upon earth. V. 13. That is to say, how comes the true apostolic Church in these days that are here foreseen, to be so prosperous and victorious? For to be clothed in white, signifies so in the prophetic style. V. 14. The meaning is, that these times of the Church which are so prosperous as well as Holy, they are so in Virtue of the great Tribulation, their predecessors endured under the cruel and bloody persecutions of Antichrist: So that they have washed their Robes as it were, and made them white in the blood of the Lamb: That is, the sufferings of Christ in his true and living members under Antichrist, were the instrumental cause of the splendid and prosperous condition of the blessed times here prefigured in or near the Millennium, as the blood of the Lamb in the usual sense is justly deemed the Meritorious cause thereof. V. 15. And serve him day and night. Ever thankfully mindful of the evil they are delivered from, and of the great good they enjoy. Shall dwell among them. For these are the times of Jehova Shammah, of the Tabernacle of God amongst men, the times of the New Jerusalem. V. 16. They shall hunger no more, &c. They shall not be fals-fed nor hunger starved by deceitful Teachers, that cannot impart to them the bread of life, nor raise the Spirit of life in them by their Ministry( as being devoid of it themselves) whereby their hunger and thirst may be satisfied. Neither shall any Sun light on them, &c. There shall no political Power whatsoever tyramnize over their Consciences, and by their persecution force them, as was usual under Antichrist, to a sapless, senseless, heartless, nay grossly superstitious and idolatrous Religion, against their own judgement, and inward sense of things. V. 17. For Christ himself by his Spirit, and by true spitual Guides and Governours shall feed them, shall guide and govern them, and led them to living Fountains of waters, and direct them into the dispensation of life, the Renovation of their inward man into the living Image of God. And God shall wipe all tears, &c. They shall be no more calamitous by the wrong and persecutions of bloody Tyrants, whether spiritual or temporal. For the true apostolic Church, shall then be an impregnable City or Polity of itself, the New Jerusalem as it is described, Apoc. chap. 21. nor shall Gog and Magog ever have their Wills upon it. This is the sense of this Transition from the first six Seals to the opening the last, and reaches from the beginning of the corrupt part of the Pergamenian interval to the end of the Laodicean. CHAP. VIII. ARG. An entrance into the Vision of the seven Trumpets, commencing with the opening of the seventh Seal, and reaching to the end of the World, or of the Sealed-book-prophecy. A Devotional Introduction to the sounding of the Trumpets of the seven Angels. The sounding of the four first Trumpets. The Concomitants of the first, Hail and Fire mingled with blood, denoting the Incursion of the Barbarous Nations into the Roman Empire. Of the second, A great Mountain burning with fire cast into the Sea, signifying the taking of Rome by Alaricus and the sad consequences thereof. Of the third, A Star falling from Heaven name Wormwood, intimating the Extinction of the Western Caesareate. Of the fourth, The third part of the Sun, Moon and Stars smitten, betokening Rome's being despoiled again of the splendour of her usual Magistrates. A warning given by an Angel of great Calamities, accompanying the sounding of the three following Trumpets. AND when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2 And I saw the seven Angels which stood before God; and to them were given seven trumpets. 3 And another Angel came and stood at the Altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Altar, which was before the throne. 4 And the smoke of the incense which came with the prayers of the Saints, ascended up before God, out of the Angels hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets, prepared themselves to sound. 7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. 8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood: 9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. 10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters: 11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13 And I beholded, and heard an angel flying through the midst of heaven, saying with a loud voice, Wo, wo, wo to the inhabiters of the earth, by reason of the other voices of the trumpet of the three angels which are yet to sound. The NOTES. V. 1. SIlence in Heaven, &c. This is spoken in allusion to the custom in the Service of the Temple, where, though in the former part of their Service, while the Sacrifices were offered, the Temple rang again with their loud music, yet in the time of incense all were silent, and in their tacit Devotions. V. 2. This he saw during this silence, or at the beginning thereof. V. 3. Things represented in Heaven presigure things here on earth, and these Ceremonies of the Temple, the Devotions of the Christians, whose prayers are here represented as coming up in remembrance before God. Which is expressed in this Judaical way or Ceremony of the Temple, by the giving to this Angel as to a Priest much incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne, answering to the Altar of incense overlaid with Gold that stood before the Sanctum Sanctorum. V. 4. That is, the desire of the true Church, who are of one mind with God, ascended up before God as incense out of a Priest's hand, and was known and accepted with him. Their prayers in all likelihood were in general for the Preservation of the Church, and suppression of both the old and new growing Abominations of the Empire, and what the Will of God is therein, is signified in the following verse. V. 5. These things betoken the wrath of God to be poured upon the bloody persecuting Roman Empire, against whom the Souls of the slain under the Altar had called for vengeance, chap. 6.10. The great Tempests and Commotions that should befall it are thus expressed in the general, and as an effect of the foregoing groans and cries of God's aggrieved people. V. 6. And therefore those Tempests and Calamities, will now more particularly be described in the several soundings of those Angels that have the seven Trumpets. V. 7. Hail and fire mingled with blood, &c, that is, A thundering Hail-storm with fire, whereby is signified the surious incursion of the Barbarians into the Empire. And the mention of blood seems on purpose to be added, that there may be no mistake, as if this storm was to be upon trees and grass, and earth,( though these be name) which bleed not, but upon men of the Roman Empire great and small, Trees signifying the great ones, and Grass the common people. And that it is understood of the Roman Empire, the[ third part] plainly intimates: Which[ third part] does not signify the third part of the Roman Empire, but simply the Roman Empire, this Empire being the third part of the known World in St. John's time. So that here as in other places hereafter[ third part] is not to be taken Numerally or proportionally, but Symbolically as a Character of the Roman Empire. See Dr. H. M. his Notes on the place. The impletion of this Trumpet began about the year 395. when Alaricus invaded the Empire with an infinite number of Goths and other Barbarians, especially in the Eastern part thereof, harassing it for sieve years together. And in the year 401. the same Alaricus with Goths, Alans, Hunns broken into Italy also and besieged Honorius the Emperour in Hasta, and so terrified the Inhabitants of Italy, that they were in a manner all ready to leave their dwellings. See farther in Dr. H. M. his exposition on the place. V. 8. A great mountain, &c. that is to say, A great City, namely Rome itself,( for so Mountain signifies in the prophetic style, and Sea the extent of jurisdiction or dominion) which was taken by Alaricus King of the Goths( after the death of Stilico) who, Anno. 410. made a new and more fatal expedition into Italy. This case, I say, of this City being taken by Alaricus, was as if a burning Mountain had been cast into the Sea, the Earthiness and Fieryness thereof, being so contrary and mischievous to water. And so was this condition of the City of Rome to the Territories and Jurisdiction thereof, which Sea signifies, the number three or third being the Character of the Roman Empire. For upon this taking of the City did presently ensue the dilaceration or tearing in pieces of the Roman Jurisdiction into many Kingdoms, so that the entireness of the Roman dominion was plainly destroyed. See farther in Dr. H. M. his exposition of the place. V. 9. That is, the Roman, both men and profitable Constitution of things were altered, and ceased to be what they were. Which here in Analogy to Sea are intimated to be Fishes, they being the living Creatures proper to the Sea, and plainly said to be ships. These now had lost their former propriety, and they are no longer the entire Roman Empire, but each respective Kingdoms, to which they belong, to say nothing of the real destruction of many. V. 10. Burning as it were a lamp. As if it were that fair Comet called Lampadias, which betokens the greatness of the Prince it denotes, and also the shortness of his reign. The third part of the Rivers, &c. The burning of it denotes the mischief to the Rivers and Fountains, it is said to fall into. Which Rivers are Provincial Magistrates or Armies, and the Fountains of water provincial Cities. And there is mention again of the third part, that you may know the prediction belongs to the Roman Empire. And it is no wonder this salling Star or Comet should be looked upon as so mischievous to Rivers and Waters, when natural History speaks of falling Comets that have drunk up whole Rivers, so decorous is the Representation. V. 11. The condition of this princes reign was such, that the Roman Territories were so full of affliction and calamity, that their Life was bitter to them, besides the slaughter of many in Wars. Now this Prince was the Western Caesar, who from the time that Gensericus sacked and pillaged Rome( which was Anno. 455, by which time the Empire was actually divided into ten Kingdoms) struggling with Death for a while, in the succession of those inconsiderable and unfortunate Caesar's Avitus, Majo●anus, Severus, Anthemius, Olybrius, Glycerius, Nepos, at last expired in Augustulus, into which name the Western Caesar had dwindled, and under which that Caesareate was quiter extinguished by Odoacer King of the Herules, to the bitter Misery of the Fountains and Rivers, the Cities and Magistrates provincial. Thus did the third Trumpet sound the sad final fate of the Western Caesareate, under the figure of a great falling Star called Wormwood, which Odoacer cast down and extinguished, and reigned himself King of Italy, sixteen years, who restored to Rome her Consulate which he had taken away before. And King Theodoricus that vanquished him, and succeeded him, so rebuilt Rome and restored to it all the ancient Magistracies, Honours and Privileges belonging to it, that bating the Memory of her Mesery and Infancy, she seemed perfectly recovered to her former Glory and Felicity, and thus she continued through the reign of several successors of Theodoricus. V. 12. The meaning is, that under this Trumpet there is nothing of the Roman Lustre of the lower or higher degree left,( for that this belongs to Rome, the wonted Character[ third] plainly shows.) There is no longer now at last any King of Rome, denoted by the Sun, nor Consular power, nor Senatorian, nor the power of other known ancient Magistrates of Rome denoted by the Moon and Stars, but the City at last( namely after that from the year 542. in the Ostrogothick War by Belisarius and Narses, Justinian's Generals, it was deprived of the Consular power, and after taken twice by Totilas and burnt, and re-taken by Narses, and a little after struck to the ground by thunder and lightning and tempest, being despoiled of all ancient Ranks of Roman Magistracy) sunk to that ignoble and obscure Title of the duchy of Rome, and after was forced to pay tribute to Ravenna( under the Exarchate) a City that before had been subject to her. In which inglorious state she continued till the year 750. Which year is the Epocha, of that notable interval of the Kingdom of the Saracens from the beginning of the Caliphate of the Abasidae( who first made Eagdad their imperial seat) to the taking of the said Bagdad by Togrulbec King of the Turks, which was in the year 1055. which is worth the noting, for a passage in the following Chapter. V. 13. Wo, Wo, Wo, &c. These Woes are denounced against the Roman Empire, who by this time, besides the guilt of the blood of the primitive Martyrs, had in a gross manner lapsed into a kind of a Pagano-christian idolatry, which they would more notoriously be found in under these following Trumpets, and in cruel Persecutions of the apostolic members of the Church, that would not submit to their Idolatrous Pagano-christianism. Wherefore vengeance proportionable to their redoubled wickedness shall be poured down upon them, under the voices of the Trumpets of the three Angels that are to come. CHAP. IX. ARG. The Visions of the fifth and sixth Trumpets. At the sounding of the fifth Trumpet, to a Star fallen from Heaven is the key of the bottonles pit given, to raise from thence by Mahomet that Doctrine of darkness, and to Proselyte the Saracens thereto here called Locusts, with tails like Scorpions, which shall sorely vex the Roman Empire by their Incursions, but not quiter destroy it. The Name of their King. At the sounding of the sixth Trumpet, the Euphratean Horsemen, the Turks, are let loose quiter to destroy the Eastern Empire. The Impenitence of the Western part of the Empire notwithstanding these great judgments on the Easten and their persisting still unreformed from their Idolatry, murdering of the Saints and other Abominations. AND the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottonles pit. 2 And he opened the bottonles pit, and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened, by reason of the smoke of the pit. 3 And there came out of the smoke locusts upon the earth; and unto them was given power, as the scorpions of the earth have power. 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any three; but onely those men which have not the seal of God in their foreheads. 5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. 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. 7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. 8 And they had hair as the hair of women, and their teeth were as the teeth of lions. 9 And they had breast-plates as it were breastplates of iron, and the sound of their wings was as the sound of chariots of many horses running to battle. 10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11 And they had a King over them, which is the angel of the bottonles pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 12 One wo is past, and behold there come two woes more hereafter. 13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar, which is before God, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. 17 And thus I saw the horses in the vision, and them that sate on them, having breast-plates of fire, and of jacinct, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and ston, and of wood, which neither can see, nor hear, nor walk: 21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. The NOTES. V. 1. A Star fall from Heaven. read out of the Original[ A Star fallen from Heaven.] And as by a Star an Angel is signified( see Synops. Prophetic. lib. 1. cap. 8. sect. 14.) so a fallen Star signifies a lapsed Spirit or fallen Angel, a Devil if you will, and the having the key given him of the bottonles pit, denotes his Power in the Kingdom of darkness, of which a key is the Symbol. V. 2. There arose an hot and hellish zeal, conjoined with dark ignorance for the Imposturous Religion of Mahomet, insomuch that the Gospel of the Sun of Righteousness was in danger to be clouded and eclipsed by the overrunning force and false pretences of Monotheism, and of a more pure worship in Mahometism. V. 3. Under this dark, ignorant and false pretence, the Saracens professors of this false Religion, spread themselves over the Earth, whose deadly sting and poison in their Scorpion-tails was the falseness of their Religion, which they transfused at the end of their Conquests. That was the poisonous sting to all conscientious Christians, and to others it was at least poison if not a sting. V. 4. That have not the seal of God, &c. Which intimates, that notwithstanding the grassation of these impostors the truly apostolic Church would be kept safe. And there is mention made of men in opposition to green things and trees; and to insinuate that these Locusts were also men, not more Infects. For Locusts do not fall upon men, but upon grass and trees. V. 5. They should not kill them, that is, That these Saracens should indeed infest the Roman Empire, but not destroy it quiter, as after happened by the Euphratean Horsemen. Should be tormented five months, that is, During the time of these Saracens lying upon it called here five months, in allusion to the time of Locusts, who live about that space of time, as Naturalists relate. But their continuance in vexing Italy was not much above five months of years, if that may be particularly glanced at. As the torment of a Scorpion, &c. Lesser at first, but increasing upon him that is struck. And the stroke being by the Serpentine Tail of the Locusts shows the poison and sting to be Diabolical, and to cause suc h Vexations of mind, as that poison is apt to breed. And as the poison of a Scorpion is White as Appollodorus relates, so it is that perversely pretended Monotheism of these Saracens that looks so fairly and innocently on't, with which they might perplex and torment the minds of the unsealed, and sorely disquiet their Consciences. See Dr. H. M. his exposition on the place. V. 6. The fear of death and horror of Conscience did so vex men, and fill them with Anxiety, that it was worse than death itself to be in such perpetual danger and unsettledness of things, worse than the Christians are now in, under the Turks, which were a desirable condition to them, rather than these perpetual renewed Vexations from the Saracens, in whose hands those parts of the Empire they invaded, were not to be settled as afterward it came to pass in the Turkish invasion, who seized on the Eastern part of the Empire and settled there, so that the Empire there was not onely vexed but killed, extinguished or put an end to, and the minds of the Conquered at quiet. V. 7. Like unto horses prepared to battle, &c. i.e. Ready harnessed, as it is said afterwards, that they have Breast-plates of Iron, which shows the courage of these Saracens, and their well appointedness for War. And their success was accordingly, as is signified by their Crowns of Gold on their heads. Which shows their Victory over so many Nations and Kingdoms. For in the space of eighty years or a little more, they acquired to that satanical Kingdom of Mahomet, Palestine, Syria, both the Armenias, all Asia Minor in a manner, Persia, Judaea, egypt, Numidia, all Barbary to the River Niger, Lusitania and Hispania; Nor were they stinted here, but won also a great part of Italy even to the Gates of Rome. To which you may add Sicily, Candia, Cyprus and the rest of the Mediterranean Islands. And lastly, they are said to have the faces of men, the better to assure us they are no infects, or more locusts, nor a more Beast-like Empire, because no Idolaters. V. 8. They are said to have the hair of Women, not for any effeminacy or cowardice in them, but to show what country men they are, that they are derived from the Arabians, whose custom it was to wear long hair on their head unshorn, and an head-tire like Women. And their teeth as the teeth of Lions, that shows that they were very dispatchfull of their prey, who could devour so many Kingdoms in so little time as was above noted. V. 9. Their Breast-plates of Iron import them well armed, and of an Iron courage: And here is mention of wings in allusion to the figure of Locusts, who also make a noise with their wings when they fly, but the sound of Chariots, of many Horses running to battle, implies that they are indeed men and great warriors, that with great swiftness, noise and terror ran down all before them. Witness the above mentioned Conquests, which were so speedy, so large and so many. V. 10. They are of the Serpentine kind, of the ancient Serpent that was alway an enemy to the Son of God and his Kingdom, and this Scorpion-tail denotes that with their Conquests, they would bring in a Religion contrary to that of Christ, and destroy the worship of the Son of God under an ignorant Pretence of Monotheism, as if the Christian Religion were inconsistent with the worship of one God, whereas the more distinct knowledge of that one God does not make us less Monotheists than they. This is the upshot of their Victories, and the very sting and poison their achievements end in. And their power to hurt men five months, is to vex and hurt the Empire particularly but not quiter to destroy it as the Turks did afterwards. Nor is it said here to hurt the third part of men as in the former Trumpets, because their Invasions were not●r strained to the Empire, but ran over other vast tracts of the habitable World also. But they are said to hurt men five months, in allusion to the Life of Locusts as I noted above. V. 11. This King is the same with the fallen Star, to whom was given the Key of the bottonles Pit, it being an Ensign of his power in the Kingdom of darkness as I noted above. This was the supreme Captain of these Troops of Locusts, that is Saracens, and his name betokens his nature. For both Abaddon and Apollyon signify a destroyer, which is a fit Title, he being the Captain of such numerous Troops, that destroyed so many mens bodies by War, and their Souls by a false Religion in opposition to Christianity, reproaching it as if it maintained the worship of more Gods than one. Which malicious pretence seems also to be glanced at in those very names, Abaddon alluding to Adad, as if it were Ab-Addon, and Apollyon to Apollon, Apollo, both which names according to this allusion signify, ONE, As if this Angel of the Abyss and his Locusts, stood up for the worship of one God, and that the Christians worshipped many, because they worship the Holy Trinity, which nothing but their ignorance of that Mystery, and their malice could make them conclude to be inconsistent with the Unity of the Deity. Which passage therefore of the Vision is no small countenance to the doctrine of the Trinity of the Godhead. V. 12. There come two woes more, namely under the founding of the next two Trumpets, which therefore as the former may well be called Wo-trumpets. V. 13. For John rapt thus into Heaven, the Temple and the throne of God was, as it were, continually represented to him, and so the golden Altar which is the Altar of incense. And incense is the Symbol of the prayers, and breathing of the pure apostolic Church oppressed and afflicted under that Antichristian and Idolatrous constitution of things established by the second Nicene Council, and the fourth Lateran. V. 14. Loose the four Angels, &c. Let loose the Turks upon the idolatrous Empire. For that Angels signify men under their conduct, is a frequent Apocalyptical figure. And the number four, may either relate to those four more notable Turkish Soltanies, on that and this side Ephrates, that of Bagdad, that of Caesarea Cappadociae or Iconium, that of Aleppo and that of Damascus; touching which, see Mr. meed on the place; or four may signify onely Symbolically, as it does in Cabbalism, and intimate the Turkish Sultanies at large, and the Turks not to be confined to Euphrates or Asia, but to be let into Europe, even to the taking of Constantinople. V. 15. This term of time is another Indication, that the Turks are meant here. For Trogulbec Prince of the Turks, the City Bagdad being taken by him, had his imperial Robes put upon him, and was inaugurated Emperour of the Turks by the Caliph Chaiim Biamvilla in the year 1057. And from this year to the year 1453. when Constantinople was taken, is a prophetical day and a month, and a year, that is 396. years. These Turks were prepared against a determinate time, even at the expiration of 396. years, for to slay the third part of men, not vex onely as the Saracens did, but put an end to the Eastern Roman Empire, for[ third] is a Character of the Roman Empire as I have already noted. Which accordingly came to pass at the taking of Constantinople, and swallowing thereupon the whole Roman Empire in the East. V. 16. Here is a vast definite number put for a great indefinite number, so great that the number could not so well be discovered by the eye, as signified by Speech. The numerousness of the Army intimates they are Turks, as also in that there is no notice taken of Foot, but onely of Horse, the Greek History usually calling the Turks Persians, which signifies Horsemen. V. 17. Those Horsemen when they shot off, the Air betwixt them, and the light of the beholder seemed fiery at the flashing of the Powder, and then of a jacinth colour through the blew smoke, and after filled his nostrils with the seent of Sulphur. Which shows that this Vision belongs to the times since the invention of Gunpowder by Berchtoldus Niger, Anno 1380. Nor were the Horses heads like heads of Lions for shape, but for the roaring noise that seemed to come from them at their Riders discharging their Pistols or Carbines, as it is said that out of their mouth issued fire, smoke and brimstone. V. 18. The third part of men killed, i.e. The Roman Empire in the East was not onely vexed and amnoyed, but utterly vanquished and destroyed by these centaurs, as I may call them, the Turks, these Persians or Perashim men on Horseback, including both the shapes in one appellation. Which centaurs are set out still more monstrously, as killing men by the fire and by the smoke and brimstone which issued out of their mouths, as it may seem at a distance when they let off their Fireguns and Pistols. V. 19. As in the Scorpio-locusts before, a Monster made up of a Locust, and of a Scorpion, to signify the Saracens, so here is a Monster made up of an Horse and a Man( as the Locusts were said to have faces like men, as neither of them being Idolaters) a Centaur as it were, to signify the Turks, and have Serpents tails whereby they are said to hurt men, signifying the same venom or mischief of Mahometism. For they are said to have heads in these tails, I, and had mouths too I warrant you, to speak and tempt the vanquished as the old Serpent did Eve from their obedience to God and Christ, not onely upon that false pretence, as if we Christians were guilty of Polytheism, because we worship the Holy Trinity, but also upon a pretence, then too lamentably true, that the Christian Church was defiled with intolerable superstitions and idolatries, adding the persecution of all those that would not submit to their wicked inventions. V. 20. By these plagues, The rest of the men, that is, the Western Roman Empire that was onely vexed not killed by the plagues of the Scorpio-Locusts and Euphratean centaurs, for all this sad example of God's severity on the Eastern for the like Crimes, did not repent of their wicked and impious inventions, nor ceased they to worship Demons( See Dr. H. M. in his notes on this verse) middle invisible Powers betwixt God and men, whether Angels or the Souls of men departed; and in reference to them Idols of Gold, Silver, Brass, ston and Wood, &c. And that their mode of idolatry here is by Statues, not by Pictures, this is another Insinuation that the Western Church is here understood. V. 21. They repented not of their murderous Persecution of innocent Souls, for not submitting to their idolatrous Rites and Customs, nor of their imposturous exorcisms, and Enchantments of several things to holy pretended uses, nor of their unnatural uncleanness of all sorts upon the Hypocritical profession of a single Life, nor of their cunning trick, of cheating the people of their Money, by setting up Images for men to bring oblations to, by their merchandises of hallowed Crosses, Beads, Medals and the like Trumperies and Deceits. This universal impenitency of the Western part of the Roman Empire added to the Turks over-running the Eastern is the entire Visum of the sixth Trumper, or second Wo trumpet; which therefore ends with the Thyatirian succession, or at the rising of the Witnesses, chap. 11.14. And the seventh Trumpet Synchronizeth with the Sardian, Philedelphian and Laodicean successions and equalizeth them all put together. CHAP. X. ARG. A Vision Introductory to the third main prophesy reaching from the beginning of the Church to the end of the World, called the Opened-book-prophecy. A mighty Angel appeareth with the Book unsealed or opened in his hand. He supplies the place for the present of the sound of the seventh Trumpet by his voice roaring like a Lion. During the space of this roaring seven Thunders utter their voices. John is bid to omit the setting down what the seven Thunders spake, in this place. The Angel swears there shall be no more time than what the sounding of the seventh Trumpet takes up of equal space with his roaring distributed into seven Thunders. By a voice out of Heaven, as at the Sealed-book-prophecy, John is here bid to take the Opened-book out of the angels hand and eat it, which done he is told, that he must now prophesy again before many People, Nations and Kings. AND I saw another mighty angel come down from heaven, clothed with a cloud, and a rainbow was upon his head, and his face was as it were the Sun, and his feet as pillars of fire. 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to writ: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and writ them not. 5 And the angel which I saw stand upon the sea, and upon the earth, lifted up his hand to heaven, 6 And swore by him that liveth for ever and ever, who created heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things which are therein, that there should be time no longer: 7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. 8 And the voice which I heard from heaven spake unto me again, and said, Go, and take the little book which is open, in the hand of the angel, which standeth 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 it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angels hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. The NOTES. THE Euphratean Horsemen having over-run and destroyed, and fully seized on the Eastern part of the Roman Empire under the sixth Trumpet, natural Method will prompt us to expect that what follows in this prophesy of the Sealed-book, which is the seventh Trumpet, should refer to the Western parts of the Empire, and concern the highest Dominion there, the Papal Hierarchy, that Antichrist that exalts himself above all that is called God or worshipped. Such Alterations therefore must the seventh Trumpet, distributed into seven Thunders( as the seventh Seal was into seven Trumpets) contain, as declare the downfall of Antichrist and enlarging the Kingdom of Christ in these parts of the Roman Empire, and over the whole Earth. V. 1. This other mighty Angel clothed with a cloud, a thick cloud charged with Thunder, is an Angel distinct from the seven Trumpet-Angels, and steppeth here in, to supply the place and occupy the space of the seventh, but is indeed Christ himself, the Rain bow on his head, as that in the Vision of Ezekiel, betokening his Divinity, as coming in the glory of God the Father. And his face like the Sun, as he appeared to Saul, and in the midst of the golden Candlesticks farther intimates the same. And his feet as Pillars of fire betoken his great wrath, and his coming to judge and take vengeance of his Enemies. V. 2. A little book open. Which contains all the Visions of the prophesy of the Opened-book, as we at first noted. And his setting his right foot on the Sea, and his left on the Earth, may either signify his laying claim to, or seizing his right by Sea and Land, or his intended Triumph over the Ten-horned Beast out of the Sea, and Two-horned Beast out of the Earth, Daniel's day. See chap. 13.11. V. 3. As when a Lion roareth. Which is a notable intimation that it is Christ the Lion of the Tribe of Juda. And his loud roaring being instead of the sounding of the seventh Trumpet, must be of equal extent with it, but it sets off in general the anger and victorious terror of Christ in assaulting and overcoming the Kingdom of Antichrist or the Papal Hierarchy, and glorious erection and continuance of his own Kingdom to the end of all things. These in general are the affairs of this last space of the Sealed-book-prophecy, that is, of the seventh Trumpet, whose sound this roaring supplies. And when he had cried. The Original has it, When he did cry, or while he did cry. Seven Thunders uttered their voices. And therefore these seven Voices of the seven Thunders, are like the seven Soundings of the seven Trumpets, which divide the seventh Seal into seven Intervals, so these the seventh Trumpet into seven Intervals. The seven Voices of these Thunders may be seven Bath Cols, that is, seven Oracles or Voices delivered in the Thunder, and the last might betoken the Turning of the Earth into a Lake of fire by Thundering and lightning, as if this were that voice, Go ye accursed into everlasting fire. To which is equipollent that Lake of fire, chap. 20.15. And this dividing the seventh Trumpets space into Thunders, may be for that very reason made choice of, the last being not a Metaphorical, but natural or rather supernatural Thunder. whereby the Earth will be set on fire, and also because it suits so well with that allusion to Laodicea combusta, from whence also the Laodicean Interval, which reaches to this Conflagration, is denominated. But this plainly implies that these Thunders reach to the end of the World, which must needs stop that fond conceit, that they precede the seventh Trumpet. V. 4. Seal up those things that the seven Thunders uttered: With an allusion to this Sealed-book of Prophecies, as if he should say, Though the seventh Seal be opened, yet as to this part thereof let it be as sealed again, for it is needless here so particularly to declare things, touching the destruction of the Papal Hierarchy, as also other matters, For thou shalt writ them afterwards. For so the Biblia Regia, Andreas, and others read the Original, viz. And thou shalt writ them hereafter,( not, [ And writ them not) namely in the Opened-book-prophecies, where these affairs of the destruction of Authoritist and the advancement of Christ's Kingdom shall be more fully and particularly delivered. Which is a marvelous manner of Transition from the Sealed-book-prophecy to the Opened-book-prophecy, and suitable to the usual Majestickness of this Book of the Apocalypse. V. 5. Lifted up his hand to Heaven, as using that usual Ceremony of posture in swearing. See Dan. 12.7. V. 6. This is a mighty and vehement asseveration, but it is concerning a thing that sunk flesh and blood are too too incredulous of, viz. That the stage of this Earth must have an end at the last Thunder, which will bring upon it the Conflagration at the expiration of the Laodicean Interval. But the same Amen whom we meet with, Apoc. 3.14. does as earnestly aver it here. For he saith upon Oath( the Original being rightly pointed and translated) V. 7. That there shall be time no longer, viz. here on Earth,( and from that necessary term of the Exit of the Visum of the sixth Trumpet in the foregoing Chapter) saving in the days of the voice of the seventh Angel, when he shall sound, and the mystery of God be finished, as he has declared to his servants the Prophets; i.e. When those Predictions shall be fulfilled, which in such a Mystical and Symbolical style God hath foretold by his Prophets, I saiah, Daniel and Ezekiel, and others, which reach to the very end of the World, or of the stage of things on this Earth. See Dr. H. M his Notes, and the Answer to S. E. his Remark on the place. And let us in the mean time note, That this earnest Assertion of the Angel, besides that weighty point, implies also, that the seven Thunders are included in the seventh Trumpet, there being no Regress here into the time of the sixth, and no time left but that of the seventh according to the Oath of the Angel. And this is the first part of this marvelous Transition from the prophesy of the Sealed, to that of the Opened Book. In which first part the Sealed-book-prophecy is finished, and the seven Thunders settled in the seventh Trumpet thereof. V. 8. And the voice which I heard from Heaven,[ as of a Trumpet]( that may be understood by an usual Apocaly ptick Ellipsis) at the beginning of the Sealed-book-prophecy. In the hand of the Angel, namely, in the hand of Christ, now in the form of an Angel, as before in the form of a Lamb, and first of all in the High Priest's Habit, according as the whole Revelation of this Book, consisling of three main Prophecies, with their Introductory Visions, is said to be the Revelation of Jesus Christ, &c. chap. 1.1. V. 9. Though the knowledge of future things may be pleasant and tempting to the curious Reader of this Book, yet when he shall thoroughly digest it or understand it, it will be bitter by reason of the several sad and bitter things contained in it: As the sad persecution of the Primitive Christians in the Smyrnean Succession of the Church, and the foul Apostaie of the Church under the reign of Antichrist or the Whore of Babylon, and the most barbarous persecutions of them that will not submit to her wicked and Idolatrous Tyranny; And there is bitterness enough for her too at the last, which makes her Paramours so loth to understand this Book of Prophecies aright. V. 10. My belly was bitter, that is, my stomach was bitter. Which is a Presiguration of the condition of those that shall read this Book, and rightly digest it, that is, truly understand it, as I noted before. V. 11. Thou must prophesy again. This third Introductory Vision, And the voice from Heaven as of a Trumpet, as in the beginning of the two former Prophecies, And the finishing of the Sealed-book-prophecy in the former part of this Introductory or Transitionary Vision, with this intimation, that he must prophesy again as before( which was not expounding of Prophecies, but uttering them) does plainly insinuate, that( those other two Prophecies reaching from the beginning of the Church to the end of the World) he must again prophesy of affairs reaching from the beginning of the Church to the end of the World, and that this Opened-book-prophecy is such, of the same extent of time with the Sealed-book-prophecy, though it differ in this, That the Sealed-book-prophecy chiefly sets out the fate or state of the Empire, this the fate or state of the Church. Before many peoples, &c. that is, To their faces, so that they may all understand how they are concerned in this prophesy of the Opened-book. And thus is this Visionary Transition from the Sealed-book-prophecy to the Visionary Transition from the Sealed-book-prophecy to the Opened-book-prophecy in both the parts thereof fully finished. Now follow the Visions themselves of the Opened-book-prophecy, and that in a sufficiently natural and rational order, those Visions reach from the beginning of the Church, being placed first, as shall be noted. CHAP. XI. ARG. The first Vision of the Opened-book-prophecy reaching from the beginning of the Church to the end of the seventh Vial. John is bid to measure the Inner( open Place or) Court of the Temple, the visible Primitive Church. The visible Church after that or Outer Court is trodden under foot by the Gentiles forty two months, while the two Witnesses prophesying in sackcloth one thousand two hundred sixty days are warred against by the Beast, and slaughtered three days and an half, or three times and an half, signified by the 1260 days. After three days[ or Times] and an half the Witnesses in the Reformation begun by Luther are raised to life, and the tenth part of Babylon or the great City ruined, which is the close of the sound of the sixth Trumpet. An entrance into the space of the seventh Trumpet, with solemn Doxologies for this partial fall of Babylon, or Christ's resuming in part his Kingdom into his own hands. Brief glances upon the affairs of the Vials comprised within the first Thunder of the seventh Trumpet. AND there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days clothed in sackcloth. 4 These are the two olive-trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophesy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottonles pit, shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lye in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall sand gifts one to another; because these two prophets tormented them that dwelled on the earth. 11 And after three days and an half, the Spirit of life from God entred into them: and they stood upon their feet, and great fear fell upon them which saw them. 12 And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beholded them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. 14 The second wo is past, and behold, the third wo cometh quickly. 15 And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. 16 And the four and twenty elders which sate before God on their seats, fell upon their faces and worshipped God. 17 Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. 18 And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy Name, small and great, and shouldst destroy them which destroy the earth. 19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. The NOTES. V. 1. And there was given to me, &c. What is contained in this Chapter is plainly a prophetical Vision, and it immediately following John's eating the Opened-book, and his being bid to prophesy, it is plainly the first Vision of the Opened-book-Prophecy. Which prophesy being ushered in with the like pomp, as that of the Churches and Sealed Book are, commenceth as high as they, and has the same Epocha. Besides, that it were an headless business to make this Vision to commence with the seventh Seal or first Trumpet, and hugely immethodical, the Vision in the next Chapter most assuredly beginning as high as the two former Prophecies of the Churches and Sealed Book: Wherefore John being bid to measure the Temple and the Altar, that is to say, the Court wherein the Temple and the Altar stood,( See Exod. 40.33.) viz. the Area thereof, not the Temple nor the Altar more than the men worshipping there( which is a Key to the sense of the Vision) it declares that that time of the Church from the beginning thereof, that answers in proportion to the Inner Court of the Temple compared with the Outer, is Symmetral or suitable to the rule of the world, nor the apostasy yet come,( its Epocha being 394) within which time the Ephesine and Smyrnean successions are included. And the correspondence is admirable betwixt the Smyrnean succession, and that part of the Court where the Altar stood, when so many Martyrs as so many Holocausts were sacrificed in Testimony to the truth of the Christian Religion; the space where the Altar of Holocausts stands falling in with the space of time of the Smyrnean persecutions. V. 2. But the Outer Court of the Temple. For so it is to be rendered out of the Original, that is, the Area of the Outer Court: which plainly insinuates that the Area of the Inner Court, where the Temple and Altar stood, was also intimated before leave out, and measure it not, the Original has it, cast out, as rejectaneous. For it is not Commensutable to the rule of God's word and apostolic faith and practise, but contrary and repugnant. Which time of the Church is for the greatest part of the Pergamenian succession, and all the Thyatirian in which they are said to eat things sacrificed unto Idols. For it is given to the Gentiles, &c. That is, a kind of Pagano christianity shall visibly domineer for forty two months of years, that is, 1260 years. Which is the same proportion of time to the Commensurate time of the visible Church under the Ephesine and Smyrnean succession and a little farther, that the proportion of space the Outer Court has to the space of the Inner Court, which proportion is as 1260 to 360, that is, the outer Court contained the inner three times and an half in largeness, so that the apostasy began in the year 394. V. 3. Unto my two Witnesses. These mournful Witnesses are said to be two, though never so many, partly by reason of the Type, to which they allude, Moses and Aaron, Eliah and Elishah, Zorobabel and Jeshuah, who shewed their Zeal for the purity of God's worship against the Idolatry in the Wilderness, in the Baalitish idolatry, and in the Captivity of Babylon: Partly in allusion to things, Magistracy and Ministry, Old Testament and New, &c. A thousand two hundred and threescore days, &c. The works of darkness were numbered by Months, the Moon being the ruler of the Night, the works of righteousness by days, of which the Sun is moderator. And lastly, their being clothed in Sackcloth, denotes the sadness of heart and low condition of such holy apostolic men during this time. V. 4. Two Olive trees, &c. See Zachary, chap. 4.11. whereby the two Olive trees upon the right side of the Candlestick, and the left is understood Zorobabel and Jeshuah those saithfull servants of God in the Babylonish captivity, and the time of the mournful Witnesses is the very time of the Whore of Babylon. V. 5. Fire proceedeth out of their mouth, &c. This allusion is to Moses and Elias, who did really bring down fire upon their enemies, but here it is to be understood Mystically of the fire of the Spirit: As it is said of the man in Esdras coming out of the Sea. And he shall destroy them without labour by the law which is like unto fire, 2 Esdr. 13.38. In which sense is to be understood their killing them that hurt them, viz. by the power of the Spirit in conviction and prayer. These are the Weapons of their Warfare. V. 6. These have power to shut heaven that it rain not, &c. This is figuratively spoken by a prophetical Metalepsis or Zoopoeia of the second kind, attributing that to their Activity, or it may be Oral denunciation, which is onely a consequence of their condition, they having no power to sway things in Church or state. See Dr. H. M. his Notes on the place. The Rain here hindered is the sound apostolic doctrine and heavenly Influence thereof, the allusion is made to that of Elias, 1 Kin. 17. or Luk. 4.25. And so they are said to turn waters into blood, because their apostolic preaching of the Gospel of meekness and peace does not take place. And to smite the Earth with all plagues as often as they will, that is, as often as occasions offer themselves. For particular occasions answer in Analogy to particular Acts of Will in this prophetic Zoopoeia. Or it may be understood of denouncing all manner of plagues as often as they will. See Dr. H. M. his exposition and Notes on the place. V. 7. Shall be a finishing of their Testimony.( So it is to be red out of the Original) that is, as they shall be performing their witnessing to the truth, against all the Impostures and Idolatries of this spiritual egypt( as the plagues intimate it to be) the Beast, either out of a Pit of the earth or depth of the Sea, the two-horned or tenhorned Beast shall oppose them and overcome them, as to the power of this World, and kill them. So that they shall be politically dead all of them, and some( as it happened to the Waldenses and Albigenses and others) be slain in a natural sense. No sooner shall they begin to perform their Office of witnessing to the truth, but they shall find themselves suppressed and destitute of power and so Politically dead, as their Resurrection is also political, as you shall hear anon. V. 8. These Witnesses as to any political power or life being dead carcases( as it is said of the people of the Jews in a political sense, Shall these dry bones live?) shall be in being still, though in this political death, in the large Jurisdiction of that great City, which is Mystically called Sodom and egypt, and the City where our Lord was crucified, that is, Jerusalem that killeth the Prophets, that far extended idolatrous Church, that for their uncleanness upon their pretence of vowed Celibate is here called Sodom; egypt for the slavery they keep the people of God in, and the old Jerusalem for persecuting the Prophets the true professors of the apostolic Christianity. V. 9. Shall see their dead bodies, &c. Thus devoid of all political Life and Power. Three days and an half, that is, for three times and an half, Day, signifying the same that Time in some Cases. But here it is said, three days and an half, for Decorum sake that in the out-side of the letter they may not seem to prophesy, and be dead at the same time, nor lie too long unburied and unrevived. See Dr. H. M. his Apology at the end of his Exposition of the visions of Daniel. But the not suffering their dead bodies to be put in the Grave, implies that they are kept safe in view, though out of all power and so politically dead. V. 10. They whose hearts and minds dwell upon earthly things, these will ever rejoice when the two Witnesses are slain, and more jollily and freely congratulate one another, the Enjoyment of their Honours and Church-preferments shared amongst them, because these two Prophets tormented them, but could now do so no more, they being quiter out of place and power, and being ever defeated in their attempts to amend things. V. 11. And after three days and an half, that is, After a time and times, and half a time now current. For that measure in Daniel is that authentic intended measure( however varied into 42 months, 1260 days, and three days and an half for other purposes) to measure the Medial visions by. See Dr. H. M. his arithmitica Apocalyptica, and the nine Queries with the Notes in his Paralipomena Prophetica. But in that it is here said, After three days and an half, that plainly implies the rising of the Witnesses to be the final Issue of the 42 months War against them and the Saints. But the Spirit of Life here entering into them, intimates they began to have some political power, favour and interest with the Great ones, and their standing on their feet, that they were countenanced and supported for the very profession sake, of the pure and apostolic faith which they witnessed, which cast the Pagano-christians into great fear they suspecting what may be the issue thereof. V. 12. Great voice from heaven, &c. A powerful command from the political Heaven( in which political Suns, Moons, Stars, Kings, Princes and Governours shine) that the apostolic Religion be established, and the Idolatrous persecutive papal Hierarchy be abolished, and the Evangelici be advanced to the highest degrees and dignities in Church and State. Of which their ascending up to Heaven in a cloud is an Emblem. And their enemies beholded them thus ascending, and you may be sure, with a malicious and envious eye. V. 13. And at this very time there was a mighty change and commotion in affairs, and no less than the tenth part of the City of Babylon fell, that is, of the Roman polity or Hierarchy, and there were seven thousand names of men, that is, an huge Company of men depending on that Polity( that is, on the seventh head of the Beast) wholly slain in a Political sense, deprived of power and their Revenues. For this number is to be interpnted not Arithmetically, but Symbolically. And the rest of that party was affrighted and surprised, they sitting before as a Queen in the Thyaterian interval which thought she should find no sorrow. V. 14. The second woe is past, that is, the Interval of the second Wo-trumpet here endeth, namely, in the Resurrection of the Witnesses or the late blessed reformation. And that general impenitence in this Western part of the Empire is now expired with this second Woe, so many parts thereof ceasing to worship Daemons, and Idols of Gold and Silver, &c. And here likewise the Thyatirian interval expires, nor is the false Prophetess Jezebel any longer permitted to seduce the people to commit Fornication, and to eat things sacrificed to Idols; and that promise to the Church in Thyatira fulfilled, That he that overcometh should have power over the Nations or Gentiles, those that had trod down the Outer Court to the second month of the last Hexamenon, or last Semitime of the seven, which answer to the forty two months, wherein they are said to have trod it down. So that the residue of this Vision runs on into the Sardian succession of the Church, into the time of the seven Vials. See Dr. H. M. his Apology and the Answer to S. E. his remarks thereon, and thou wilt be assured of the truth here delivered. The third woe cometh quickly, that is, the third Wo-trumpet or seventh Trumpet, whose first thunder is charged with the seven last plagues. This Trumpet immediately succeeds the sixth, the Visum of the sixth being fulfilled in the rising of the Witnesses. V. 15. Several Kingdoms and Principalities as pledges of the rest, being recovered here already by Christ out of the hands of the Tyrannical Antichrist by the late Reformation, the seventh Trumpet commenceth with great Acclamations of joy in heaven for the success, and with happy presages of the continuance of Christ's reign, that whatever Chastisements may come upon the Church of Sardis for her neglects or imperfections, yet this Kingdom of Christ which has begun, shall never fail, but he shall reign to the end of the World, through the Sardian, Philadelphian and Laodicean successions. V. 16. These Princes in heaven are said thus to do, betokening what those Princes and Potentates on earth, that were our noble Reformers, would do, or how devoutly they would be affencted for so blessed a Reformation. For they were in a manner Slaves to the Pope before. And so their Doxology here is more especially recorded. V. 17. And hast reigned. Hast given so glorious a Specimen of thy Power, and that thou rulest in the Kingdoms of men, and hast thus happily begun the reign of thy Christ, for the subduing utterly at last the Kingdom of Antichrist. The beginning of the seventh Trumpet is the beginning of the Sardian succession, and of the seven Vials, and the Commencement of them all is with praises and Acclamations for this first auspicious Victory of Christ, over Antichrist or the papal Hierarchy. For the word Sardis signifies a Song of Joy. And here is the thanksgiving of the Elders, and at the beginning of the Vials, the Song of Moses and the Lamb. Now what follows in this Chapter, being after the seventh Trumpet begun to sound, must needs run into the time of the Vials, the Vision begun in the next Chapter plainly Commencing as high as the beginning of the Church, as is manifest at first sight, wherefore in the following verse. V. 18. The Nations being said to be angry, denotes the anger and exulcerated rage of the Gentiles, which trod under foot the Outer Court, which so dementated them, that it made them impotently attempt such things that would render them execrable, odious, or despicable to all the World, this therefore glances at the first Vial. And whereas it is said thy wrath is come, and the time of the dead that they should be Judged, &c. this seems to allude to the third Vial. Thou art righteous O Lord, because thou hast Judged thus. For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink for they are worthy. See Dr. H. M. his exposition on the place. V. 19. And the Temple of God was opened, that is, Stood open, not just then opened, but as early as the Doxology of the Elders, as in Chapter 15. Out of which the seven Angels having the seven last Plagues are seen to come. But there is nothing here taken notice of in this Temple, but that the Ark of the Testament was seen, which implies that at this time God will have an eye to his everlasting Covenant made with the Jews, which therefore glances at the sixth Vial, which Interpreters usually understand of the calling of the Jews. And the Lightnings and Voices, and thunderings, and an Earthquake and great Hail is plainly a description of the seventh Vial. So that this whole Vision in this Chapter begins with the first Epocha of the Church, and endeth with the seventh Vial or the first Thunder. CHAP. XII. ARG. The first part of the second Vision of the Openedbook-prophecy( Synchronal to the first, but reaching to the end of chap. 14.) wherein a Woman, the Primitive Church, is represented clothed with the Sun, and in pangs of childbearing( the pains of Persecution) in endeavouring to bring off the Roman Emperours to Christianity. Which done, she flies into the Wilderness. Michael and his Angels, that is, Christ with his Martyrs fight with the Dragon, the Roman Pagan persecutive Powers, and prevail. The Dragon cast out of Heaven persecutes the Woman while she is flying into the Wilderness. He is wrath and intends War against her seed. AND there appeared a great wonder in heaven, a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child, cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven, and behold, a great read dragon, having seven heads, and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. 5 And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. 7 And there was war in heaven; Michael and his angels fought against the dragon, and the dragon fought and his angels: 8 And prevailed not, neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 and they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell in them. Wo to the inhabitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child. 14 And to the woman were given two wings of a great eagle, that she might flee into the wilderness, into her place; where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood, after the woman; that he might cause her to be carried away of the flood. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wrath with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. The NOTES. V. 1. THis woman is the Primitive apostolic Church before the apostasy; clothed with the Sun the pure light of the Gospel or Sun of Righteousness, and crwoned with twelve Stars, as whose glory and crown it was to keep close to the doctrine and practise of the twelve Apostles, not yet either Judaizing or Paganizing, but keeping the Moon under her foot, the Pagan Idolatrous works of darkness, and the Judaical Rites and Superstitions ordered by the Moon, the empress of the Night. V. 2. These sharp Throes signify the cruel cutting Persecutions the Primitive Church was under, and the many Martyrdoms they did suffer before that promise of Christ was made good to them. Fear not little flock, for it is my Father's good pleasure to give you the Kingdom. That this is the true meaning of this Vision of the Woman, is manifest both from the Naturalness thereof, the consent of Interpreters, and the gross defect there would be in this Opened-book-prophecy; For unless this and the sight of Michael with the Dragon be understood of the Persecutions of the Primitive Church, there is nothing that prefigures them in this whole prophesy, which is extremely absurd. V. 3. The great read Dragon, bloody and cruel is the Roman Pagan Empire, the seven Heads betoken seven successive sorts of Government, but all Idolatrous Heads, as being Heads of the Dragon; revived again in the healed Beast, and all seven crwoned, to show they are Men or Magistrates, not Hills; but the ten Horns, that belong to the seventh Head, uncrowned, to show that the Beast here was purely Pagan, and come no farther than to the sixth Head, the Pagan Ceasars. V. 4. And his tail, &c. His Military Train or Armies had subdued in St. John's time the third part of the Kingdoms and Principalities of the then known World. And the Dragon stood before the woman, &c. The Roman Pagan Emperours and their Ministers, the Devil assisting, watched as close as they could, that the Church of Christ never should come to such power as to have an Emperour of their own Religion, and so the Roman Empire come into their hands, but as soon as any thing appeared tending that way, they endeavoured betimes to quash it and defeat it. V. 5. She brought forth a man-child, &c. But notwithstanding all their envious and malicious watchfulness the woman brought forth a Man-child, a Mystical Christ or Christian People, that at last would make themselves Masters of the Empire, and rule the wicked Persecutive Pagans with such severity as they deserved. And her child, &c. He was advanced to the Imperial Dignity, called the Throne of God, as Magistrates are called Elohim, Gods, in Hebrew, because they are God's Vicegerents. This Prediction was plainly fulfilled when Constantine turned Christian. V. 6. But a little after this external prosperity of the pure apostolic Church, and deliverance from the present Pagan Persecution, she was yet fain to take shelter in the Wilderness, the outward catholic Church becoming little better in a short time. Which her speedy flight intimates, though that Wilderness-state came rather so swiftly upon her than she into it, but it is a prophetic Hypallage. Yet however here she was more safe than under the Pagan read Dragon. And thus she was to continue 1260 days Prophetical, that is, years, or rather for a time, and times, and half a time, which is here signified by those days, to intimate that it is the pure apostolic Church here meant by the Woman in the Wilderness, distinct from the gorgeous Whore in the Wilderness, chap. 17. See Dr. H. M. his Notes on the place. V. 7. This War in Heaven betokens the like to come upon Earth, and this sight betwixt Michael and the Dragon implies the invisible Assistences and Oppositions of Angels good and bad, the one on the Primitive Christians side, the other on the Pagan Empire's side, during that strong Conflict betwixt the Church and the Pagans, their persecutors in the Ephesine and Smyrnean Succession, with which the pangs of the woman in travail does also synchronize, and cannot begin later than this sight without gross disorder and immethodicalness. V. 8, 9. This Victory of Michael over the Dragon( that old Serpent, with whom Christ had no small combating long before, and called the Devil and Satan as a Reproacher and Opposer of the Kingdom of Christ in all places and ages, and who seduceth the whole World into false and Idolatrous worship) signifies the destruction of the Empire as Draconick and Idolatrous, and that none of that foul stamp should be in high places of the Empire, but such as were professed Christians. V. 10. The kingdom of our God, and the power of his Christ. This is contemporary with the affairs of the sixth Seal, or rather with the close thereof, and the commencement of the Pergamenian Interval. Accused them before God, &c. What the Devil is said to do concerning Job, accuse him before God, the Pagans are here understood to do before the Emperours and other Magistrates of the Empire, raising most wicked calumnies against the Christians, as Thyestean Suppers, Incests, Adulteries, murders, Conspiracies against the State, and what not. V. 11. The Dragon was overcome through the Merits of Christ crucified on the across, and by the constancy of adherence, in the Martyrs, to the truth of the Gospel, they loving not their lives unto death. This Verse makes it plain that this battle is understood of the courage and sufferings of the Primitive Martyrs under the Pagan Powers, and that it was fought here on Earth, whatever was done in Heaven. V. 12. Rejoice ye heavens, &c. Rejoice ye Angels and holy Martyrs, and ye also in the Political Heaven, in high places and offices under the Christian Emperours. But wo to the lower multitude. For the Devil enraged with his downfall, will stickle to do as much mischief amongst them as he may in behalf of his pure Paganism, which was now, he saw, likely to continue but a short time. Wherefore he will find out some fetch to strengthen the common people in their Paganism, and dissettle others in their Christian profession. See verse 15. V. 13. When the Dragon was reduced to such a low base condition, an envious, revengeful, persecuting temper rose in him against the woman, the true apostolic Church. V. 14. The two wings of a great Eagle is the then Roman Christian Empire( of which an Eagle is the Symbol) divided into Eastern and Western, and so possessed of these two wings she is said to fly into the Wilderness, by a prophetic Hypallage, because the Wilderness condition of the Church would come shortly upon her. In which she was safe from the read Pagan persecutive Dragon, and was there to continue for a time, and times, and half a time, or seven Semitimes, which are the measure intended for the Medial Visions. See arithmitica Apocalypt. Query. 1. V. 15. But before the commencement of this Time the Serpent, as attempting to overwhelm her before she could reach the appointed place, spews out of his mouth the water of heresy and Contention, that sore Division of the Church by reason of that heresy of Arianism, hoping that the Church that stood out the hottest Persecutions with invincible valour against the read Dragon, may now perish by the overspreading of heresy and intestine Division, this furious controversy hardening the hearts of the unconverted people, and staggering the Converted in their faith and profession. V. 16. The earth helped the woman, &c. namely, Daniel's Clayish Earth, the ecclesiastics gathered into ecumenical Councils; as that first Council at Nice, and other Orthodox Councils opening their mouths, and declaring against Arianism, by their Authority settled the minds of the people, and at last quiter dried up this flood of heresy and Contention, as a Torrent is dried up by the chinks and gapings of the dry Earth. Haply also there may be an Allusion to[ ecumenical] which implies Earth in it. See Dr. H. M. his Exposition on the place. V. 17. And the Dragon was wrath, &c. The former wicked project failing, the wrath of the Dragon was again incensed against the Woman crwoned with twelve Stars and the Moon under her feet, the pure apostolic Church; and he went to make war with the remnant of her seed, those namely which she was to bring forth while she abides in the Wilderness, which will approve themselves her genuine off-spring by keeping the Commandments of God, who forbids us making of any graved Image, to bow down to it or worship it, and enjoins us to worship, serve and pray to himself alone. And have the Testimony of Jesus. For the Testimony of Jesus is the Spirit of prophesy; in which sense the two Witnesses are said to prophesy as well as to Witness. The Testimony therefore of Jesus is to witness to the Gospel of our Lord Jesus Christ, through an assurance of the truth thereof from the Spirit of God, the Spirit of Life in the new Birth. From which living Principle they are firmly enabled to witness against the wicked Inventions of an apostatised Church, and do loathe them and detest them. For they are not dead vessels that will receive wholesome liquor and poison alike, but the living Creation of God; and therefore have an Antipathy against all the works of the Devil, gross Superstition, Imposture, Idolatry, Cruelty, lying Impossbilities instead of true Miracles or Mysteries, and what other Inventions of the old Serpent that seduceth the whole World. Against such Witnesses therefore you may be sure this Dragon will make War, who in this Chapter is described under one single Figure of a read Dragon, the Roman Pagan Emperours being Pontifices Maximi as well as Caesars; but in the following Chapter, this Draconical Power is divided into two, as if there were Imperium in Imperio, the Papal or Sacerdotal Hierarchy distinct from the Caesarean Majesty or Secular Powers. CHAP. XIII. ARG. The second Part of the second Vision of the Opened-book-prophecy. A Beast( the Roman Empire grown Idolatrous again) riseth out of the Sea with seven Heads and ten Horns. His forty two months prevailing War against the Saints. Another Beast with two Horns( the Idolatrizing Hierarchy) cometh up out of the Earth, viz. out of Daniel's day, and causeth an Image to be made of the former Beast( of the Dragon or Pagan Idolatrous Roman Empire) by re-introducing Pagan-like Superstitions and Idolatries. He puts life into this Image, whereby men are forced both to worship the said Image, and to receive the mark of the two-horned Beast, unless they will forfeit the privilege of trade and traffic for a livelihood. The Name and Number of the Beast importing the Roman Hierarchy. AND I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads, and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3 And I saw one of his heads, as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5 And there was given unto him a mouth speaking great things, and blasphemies; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwelled in heaven. 7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9 If any man have an ear, let him hear. 10 He that leadeth into captivity, shall go into captivity: he that killeth with the sword, must be killed with the sword. Here is the patience and the faith of the saints. 11 And I beholded another beast coming up out of the earth, and he had two horns like a Lamb, and he spake as a Dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth, and them which dwell therein, to worship the first beast, whose deadly wound was healed. 13 And he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six. The NOTES. V. 1. AND I stood, &c. The vulgar latin has it( which Mr. meed, Cornelius à Lapide, Alcazar and the generality of Interpreters follow) And he stood, that is, the Dragon stood on the Sand of the Sea expecting the Appearance of the Beast of his own Raising. For the old Serpent was at the bottom in all the doings that turned the Christian Roman Empire into a Beast again, which is here described. Whose seven Heads and ten Horns show him to be the Roman Empire; but the Crowns on his Horns, to be that Empire actually divided into ten Kingdoms. Which was a doing as the Empire was again relapsing into a new kind of Paganism, and the name of Blasphemy on all its Heads shows that even in this last or seventh Head with ten Horns crwoned, it was more or less Idolatrous( for so Blasphemy here signifies) and therefore a Beast. V. 2. And this Beast is likened to a Leopard, the Greek Kingdom for its being divided into many, to a Bear the Persian Kingdom, because this was governed much by the Counsels of their Clergy as the Persian by their Magi, to a Lion the Babylonian Kingdom, for its condemning men to fire and faggot, as the King of Babylon to the fiery furnace, for not submitting to Idolatry. And whereas the Dragon is said to give his power, the word Power from the Originial, is as much as Forces or Armies, his evil Angels or wicked Spirits, and their Weapons and Artillery, the external pomp of Images or Idols, and such gross furniture of their worship, whereby they overcome and captivated the feeble fancies of the people. And lastly, his giving him his Seat or Throne, and great Authority implies onely, that this Paganechristian Imperial Power, is the genuine successor, as Idolatrous, to the Imperial Power Pagan. V. 3. Wounded to death, namely, in the sight of the Dragon with Michael and the Holy Martyrs, who were conquerors at last, and converted Constantine and the Roman Pagan Empire, to Christianity. But in this succession of time, under which the Roman Empire is here represented to John, it is recovered again into its former idolatrous condition, and the deadly wound was healed by the introducing a kind of Paganochristianism. And all the World were mightily taken with the thus healed Beast, he both gratifying them with his outward specious show of Christianity that seemed so contrary to the Dragon, and also having the assistance of the Dragon, viz. the Dragon-like idolatries, and carnal Sense-striking Rites of worship, and the tricks and delusions of his wicked Spirits at their Images and Altars to deceive the people. V. 4. Which gave power to the Beast. The repetition here is Elliptical, as is frequent in the Apocalypse. But the Sense is, they worshipped the Dragon which had given him his Armies, his Throne and great Authority, as if he had surrendered these to him as his genuine successor, and they are said to worship Him in worshipping the Beast ( who was as well Draconick as Christian) so far as they gave obedience to the revived Paganical and idolatrous Rites of the Dragon, whose Fiends or Goblins might please themselves to receive that worship at their Altars or Images, that they had by their juggling tricks and false Miracles re-introduced into the Church, and flear amongst themselves at the Imposture, that they made the Church in so gross a Sense become the worshippers of Devils as it is said in the sixth Trumpet. See Dr. Brevint, his Samuel and Saul at Endor. Who is able to make War, &c. Things are so well settled this Paganochristian way, and so accommodately to all mens likings, that neither Jew nor Pagan can be able to dissettle the Peace of the Empire in this point. V. 5. furthermore this Beast spake great and enormous Blasphemies, made decrees for Idolatries of several sorts. For Blasphemy in Scripture often signifies Idolatry, and he was to continue or make War prosperously for forty two months, that is for a time or times, and half a time expressed here by forty two months, as the Gentiles treading under foot the Outer Court, is to Characterize them as Children of the Night, of which the Moon is Governess. V. 6. Against God, to blaspheme his Name. By giving his incommunicable Name to Idols or Images, or Name may signify Person, and so his Person is blasphemed by Idolatry in worshipping any other Person besides God or Christ. And his Tabernacle, viz. The body of Christ, which is the living Tabernacle of God, the gross abuses put upon it upon the account of Transubstantiation is obvious for every one to note. See Dr. H. M. on the place. And them that dwell in Heaven, i.e. Saints and Angels, whom they do reproach in that they set up Idols, by the instigation of evil Spirits, and do call these Idols by the names of the Saints or Angels, and impute the tricks played at their Altars or Images in behalf of Idolatry, to the Saints, when they are the delusions of these Goblins or Devils. Besides it is a gross reproach to the Saints and Angels, to suppose they will accept of Religious worship, and so prove Rebels to God. V. 7. To make war with the Saints, &c. To oppose them and subdue them, and keep them under all along, that they shall have no sway in the Empire to hinder or redress Corruptions, as it was said before of the mournful Witnesses, that they were Politically dead all the three times and an half in a manner. But in some part of this time the War and slaughter or killing is not Mystical but Proper. For by the War against the Waldenses and Albigenses in France, were killed ten hundred thousand. By the Inquisition within thirty years an hundred and fifty thousand. And Sanders the jesuit reports an infinite number of Lollards and Sacramentarians through Europe, burnt with fire and faggot, but excuses the matter as not done by the Pope and Bishops, but the secular Magistrate, that is, Jezebel excites, but Ahab the secular Power commands to be executed her bloody Suggestions against Naboth, those that have the Witnesses of Jesus the Spirit of prophesy, as is elsewhere explained. And power was given him, &c. namely, that he might persecute and force men to Idolatrous worship in all the parts of the Empire. V. 8. And all whose minds are fixed on earthly things, shall obey his idolatrous Edicts and Commands, namely, such as are not of the number of the called and chosen as they are termed, chap. 17. Nor of those that are redeemed from the Earth, as they are described, chap. 14. For those will ever stand out till they get the Victory over the Beast. V. 9. For this was a remarkable intimation and worth the observing, as also that which follows in the next verse, of a Parabolical construction. V. 10. That power which in the forty two months War of the Beast domineers so, and forces men to their Idolatrous worship, shall at last be lead captive into the Truth, and they that kill now with the sword of Persecution, shall be slain with the sword of the Spirit, which is the Word of God, answerable to the Witnesses, slaying their enemies by the fire that comes out of their mouth. Which victory was obtained in the resurrection of the Witnesses, and partial fall of Babylon, from about the middle of the second month, to the middle of the fifth of the last Hexamenon or Semitime, viz. in the late blessed Reformation begun by Luther. This was the promise, and the patience, and Faith of the Saints were exercised in expecting when God would make good his word. V. 11. Coming out of the Earth. Out of Daniel's clayish Earth, as it signifies chap. 12. v. 16. where ecumenical Councils are glanced at, which though laudable in themselves, yet the two horned Beast grew out of them, by the abuse of that power of determining Controversies of Religion, when once they had got the custom not to mind what was true and Christian, but what was for interest of Holy Church, though never so worldly and secular. Out of this grew the greatness of the two horned Beast, whose two horns allude either to the pretence of their power from the Lamb Christ of binding and losing, or to the Bishops two horned mitre, or to the two chief Summities of the Sacerdotal Hierarchy universal, Eastern and Western, the two Patriarchates of Constantinople and Rome. And in that he is said to speak like a Dragon, it denotes his making decrees for Idolatrous practices, and for the persecuting of such as would not submit to them. This was the voice of the old Dragon. V. 12. All the power of the first Beast, viz. His whole power he hath in Religion. For the power of approving things in Religion, and passing it into a Law, is in the secular supreme Magistrate, not in the Clergy. But this Sacerdotal Hierarchy claimed all this Power, and exercised it accordingly in the behalf of the former Beast, as he succeeded the Dragon in his Dragon-like power and Properties. And under pretence of this power in matters of Religion, he maketh men to worship the first Beast the Dragon himself( as appears from chap. 12.3.) recovered healed or revived. But by what art this was done, follows in the next verse. V. 13. He doth great Wonders, &c. As if he were another Elias to fetch down fire from heaven. But this is not literally, but Mystically to be understood, viz. of the thundering Excommunications of the Sacerdotal Hierarchy, whereby those that did not obey the voice of this Beast, though it was the voice of the Dragon appointing idolatrous worship, were rent off from the Church and made obnoxious to eternal Fire. See Dr. H. M. his Notes on the place, what is a greater wonder-working Power than this? And yet this great wonder this two horned Beast does in the sight of men, that is, they are such fools as to believe he does it. And Gregory the seventh, when he had excommunicated the Emperour Henry the fourth, said he was Fulmine afflatus, Thunder-struck by him. These things I confess, are rather a show of Miracles than Miracles, but Antichrist was to come with lying and feigned Miracles. And if there might be any thing extraordinary, it is imputable to the forces of the Dragon, the evil Spirits that were bequeathed by the Dragon, to the apostatising Empire, and the two horned Beast claiming and accepting the power of ordering the Empire in matters of Religion they naturally fell to his share. V. 14. But whether by these shows of Miracles, or real odd things done by the forces of the Dragon, the two horned Beast so deceives the World thereby, that he persuades them to make an image to the Beast that had the wound by the Sword( namely, in the fight with Michael and the Martyrs, who overcame this Beast, viz. the Dragon and his pure Paganism) and by this means he lived or revived again, i.e. The old Dragon or Pagan superstition and idolatry was very lively re-introduced in this Image the two horned Beast made by making the Empire thus idolatrous. V. 15. And this Image was no Spiritless Image, sluggish and harmless like an inanimate Statue. For the two-horned Beast had a way to transfuse spirit and life into it, and make it speak and command that as many as would not worship, that is, obey the Image of the Beast, namely, himself, the secular Idolatrous power of the Empire, should be killed. Which power of so commanding to kill, which is the Spirit of the Image of the Beast is derived from the two-horned Beast or Sacerdotal Hierarchy, the Image of the Beast having no power to kill any one for matters of Religion, but whom the Sacerdotal power has declared heretic. Then is he delivered up to the secular Power, or ten horned Beast. For the two-horned Beast( as they Hypocritically excuse themselves) kills none himself, but delivers up to the secular Magistrate, according to this very prophesy. V. 16. And this Image of the Beast causes all sorts and degrees of men, to receive a mark as Souldiers or Servants do of their General or Master, that is, they must make open profession to whom they belong. V. 17. No man not marked with the name of the two-horned Beast( for Antichrist will have his marked Souldiers as well as Christ has his) or the number of his Name, that has not either his name in Letters or in Figures, containing the number which the Letters of his name make according to their numeral value, that is, he that professeth not himself of the Faith of this Sacerdotal Hierarchy, signified by this two-horned Beast, may neither buy nor sell, but they are excommunicated for heretics, with whom by the very Sentence of their Synods, there is to be no Negotiation. But now who this two-horned Beast more particularly is, is hinted enigmatically in the following verse. V. 16. Here is a dark Riddle, let him that has skill that way, number the number of the Beast. For it is not so strange a number, but that it may be numbered by the Art of Man, and his number is 666. which is to be numbered no otherwise than by the extraction of the square Root, which is 25. Which is marvelously applicable to the City and Church of Rome, as 12 the Root of 144. to the New Jerusalem. See Dr. H. M. his Mystery of Godliness, lib. 5. chap. 16. sect. 8. And that you may be sure this Sacerdotal Hierarchy of Rome is more specially aimed at in this Vision, take another easy Sense of it[ It is the number of a man] that is, of a Man's name. For above there is mention of the number of his Name: And his name will prove {αβγδ} ( Latinos.) For those Letters in their numeral value make just, 666. which is a Cabbalistical device, and by the cabalists called Gematria. From whence we see that the pinch of this prophetic Vision at last lights more particularly on the Pope of Rome and his Clergy. Whose Bishops in Subscriptions at Councils are styled, the latin Fathers. See Dr. H. M. on the place. CHAP. XIV. ARG. The third Part of the second Vision of the Opened-book-prophecy. A description of the hundred forty four thousand sealed ones on Mount Sion with the Lamb, which are the first fruits to God and the Lamb, and the Souldiers against whom the prevailing War of the Beast was for forty two months. An Angel Preaches the Everlasting Gospel, and warns the Idolatrous Empire of the judgments of God against the Paganochristian Idolatry introduced into the Church. Another Angel brings the joyful News of the partial fall of Babylon, which must needs be accompanied with the Rising of the Witnesses. Several glances at the Affairs of the seven Vials( that work the final destruction of Babylon, and are comprised within the first Thunder of the seventh Trumpet) set out by the voice of a third Angel; By a voice from Heaven touching a fresh good success of the death of the Martyrs; By the Harvest, and lastly, by the Vintage or Winepress trodden without the City, the blood reaching up to the Horse-Bridles. AND I looked, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Fathers name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, being the first-fruits unto God, and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God. 6 And I saw another angel fly in the midst of heaven, having the everlasting gospel, to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgement is come: and worship him that made heaven and earth, and the sea and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city; because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. 13 And I heard a voice from heaven, saying unto me, writ, Blessed are the dead which die in the Lord, from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14 And I looked, and behold, a white cloud, and upon the cloud one sate like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sate on the cloud, Thrust in thy sickle and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sate on the cloud, thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 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. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse-bridles, by the space of a thousand and six hundred furlongs. The NOTES. V. 1. THE Lamb here on Mount Sion is Christ against Antichrist, and the Company with him having his Fathers Name written in their foreheads are the marked Souldiers of the Lamb, answering to the Souldiers of the Beast, employed in the forty two months war against them, in the foregoing Chapter. Instead of receiving the mark of the two-horned Beast in their right hand, or on their foreheads, they have the Name of God the Father and his Son marked on their foreheads, that you may see whose Souldiers they are, and in that they are said to be 144 Regiments or Chiliads, it denotes that they are pure apostolic Christians, the Square Root of 144 being 12. This Root 12 therefore denotes the apostolic Church as the Root 25 the Church apostatising. V. 2. This is the description of the Angelical music in Heaven, where multitudes of Angels praise God and the Lamb, the voice of many Waters and Thunder being Symbols of a multitude speaking or singing together. V. 3. This Song of the Angelical choir is the joy that ariseth from the New Nature, or the Divine Nature added to the Animal Nature, and is the same in Men and Angels, I mean Regenerate Men, who thereby are made partakers of the Divine Nature as well as the Angels. None could learn this Song, or know what belongs to the Joys of the New Birth or Divine Life raised in us, that state of Righteousness, and Peace, and Joy in the Holy Ghost, but the 144000 redeemed from the Earth, that is, from the earthly Sense and wisdom that favours onely the things of this World, and of the flesh. V. 4. These are they that have so holy and chast a sense in the duties of divine worship, that they abhor from every thing that has any show of violating that Loyalty and Fidelity they owe to God or Christ, to whom alone they are betrothed, and therefore they have nothing to do with the Daughters of Babylon that famous Strumpet, the Mother of Harlots and Abominations of the earth. But they follow the Lamb, are lead by his word and spirit, not by a blind implicit Faith in a Church, not onely fallible, but fallacious and deceitful, most of their Corruptions both in doctrine and worship, being upheld for their own worldly Interest. But these were redeemed from the Rabble of the deluded, being the first fruits after the apostasy begun of apostolic Christians, and but an handful in comparison of those multitudes, that will appear after the first dissolution of the Papal Tyranny. V. 5. In these there was no hypocrisy or dissembling, but they professed the truth from their hearts and concealed it not, and though at the Tribunal of Antichrist, they are condemned for heretics, and deemed men not worthy to live or die an ordinary death, yet before the Throne of God, and in his judgement they are holy and upright men. V. 6. I saw another Angel, distinct from this choir of Angels, flying in the midst of Heaven, that he might be seen and heard of all the Christian world, as well the Western as Eastern Empire, reminding them of the everlasting righteousness, Law or Religion, that Christ according to Daniel was to bring in, which is the pure apostolic doctrine, unsophisticated with the Superstitions and Idolatries of either Greek or Roman Church, which Hay and Stubble is to be burnt up, but that apostolic Gospel to be eternal, never to fail but to spread over all. V. 7. Fear God, &c. None but God the Father and the Son with the Spirit, who created all things, is to be worshipped. The Gods that have not made the Heavens and the Earth, they shall perish from the Earth, and from under Heaven, as the Prophet Jeremy foretells. This is a plain declaration against giving any Religious worship to any but God alone, and a Commination or threatening ill success, and heavy Judgement to all Saint-worshippers and Image-worshippers, or whatever other idolaters in the Greek or Roman Church. The voice of this Angel( which is the voice of holy Men, presaging and declaring the Judgments of God against the idolatrous and bloody Empire) may commence as high as the first Wo-trumpet, and might be loudest upon the taking of Constantinople, and the subduing the whole Eastern Empire to the Turk. Which manifested that the hour of God's judgement was come upon the Idolaters indeed, though the Western Church would take no notice thereof, nor repented of the works of their hands, &c. chap. 9.20. And therefore if we hear news of the hand of God upon the western Church also, I mean upon the idolatrous Hierarchy thereof( which is more particularly styled Babylon) by the next Angel, we need not be much surprised. V. 8. This considerable, though but partial fall of Babylon, the great City, or Hierarchical Polity, which is the issue of the forty two months War of the Beast, &c. relates to the Reformation begun by Luther, when so many Kingdoms, Principalities and Provinces fell off from the Church of Rome, and was a pledge of her farther ruin. And this was because she had made all Nations, the Eastern as well as the Western Church( as may be observed in the Popes activity at the second Nicene Council, and his excommunicating the Iconoclast Emperours) drink of the philter she had mingled for them, the Love-poison, or Love-potion of her Fornication, by which is plainly understood Idolatry, And here ends the Thyatirian interval. V. 9, 10, 11. And the third Angel, &c. The foregoing Angel being the Messenger of the fall of Babylon, and consequently of the rising of the Witnesses, what follows belongs to the times of the Vials in the Sardian interval. And therefore this third Angel more particularly relates to the effusion of the fourth Vial in the Mystical sense, whereby is most fully evidenced the damnable condition of them, that yield obedience to the Beast and his Image( the spiritual and secular power, in such things as are idolatrous, and are the very stroke and Lineaments of the Image of the Beast) and who make profession of, or promote and Countenance the Romish idolatrous Religion, they shall drink of the Cup of bitterness and Malediction from the Lord, and be condemned to those infernal and eternal flames. This is the condition( as the Mystical sense of the fourth Vial also imports) of them, who under the voice of this third Angel, shall persist in the gross Idolatries and other foul corruptions of the Church of Rome. And they have no rest, &c. Truth against the Church of Rome will be then so clear, that no man that has any Conscience can be of that profession, but it will lie exceeding unevenly in his mind, and put him in a restless and unsatisfied condition, it appearing so manifestly against all Sense, Reason, Honesty, Loyalty, and against all those sound and sacred Principles that God hath implanted in the nature of man, wherefore in those days no honest hearted Christian will endure to submit to the Church of Rome. From whence is what follows in the next verse. V. 12. Here is the Patience of the Saints. This is the time, viz. under the voice of this third Angel, or under the fourth Vial, in the Mystical sense thereof, wherein the Patience of the Saints will be tried, the carnal power of the Enemy, endeavouring to force them against so great light( at which that power is the more enraged) to submit to their Idolatrous and Antichristian Doctrines, and Practices by cruel Persecutions. Here are they that keep the Commandments, &c. Here are they that keep to the pure Faith and Doctrine of Christ and his Apostles. And surely God will in due time give to the sufferings of such holy and sincere Souls suitable Success, as is intimated in the following verse. V. 13. That die in the Lord, &c. That have dyed as Martyrs in witness to his truth, against the abominable corruptions of that idolatrous Church. From henceforth are they blessed, that is, from this time of the Sardian interval which falls in with the fifth Vial, under which the Kingdom of the Beast shall be full of darkness, and the Scales turned considerably, and nearer approaches made toward the Philadelphian state, which commenceth with the reign of the Spirit, as the cabalists call it, and therefore it follows, Yea saith the Spirit. The Spirit that is to bring on those days, sets his Seal thereto, that not onely those Martyrs shall rest from their labours, but that their works shall follow them, that is, the good effect or success of their works and labour here, which are the hoped Consequences thereof, viz. The overthrow of that savage and barbarous Tyranny of a bloody idolatrous Church, and the farther advancement of Christ's Kingdom. V. 14. This is Christ that Son of man in Daniel, who is said to come with the clouds of Heaven, as if they were his Chariot, and Dominion and Glory and a Kingdom, as here a Crown, is said to be given unto him; And that he himself here appears with his Sickle in his hand to reap, is very agreeable to what was intimated before of the reign of the Spirit, and the approach thereof: For what he is said to do by himself, is by the ministry of his Spirit in Counterdistinction to human and carnal means. V. 15. This other Angel represents the holy Church, and her earnest and sincere devotion for the enlargement of the Kingdom of Christ, as Mr. meed has noted, and is more expressly signified by his crying a loud to the Angel, sitting on the cloud to thrust in his Sickle, because the harvest of the Earth is ripe; like that of our blessed Saviour himself. Lift up your eyes and look on the fields, for they are white already to the harvest. V. 16. And the Earth was reaped, viz. That Crop that belonged to that season, which is about the sixth Vial, which Syncronizeth with the Lambs Bride. And therefore by this Harvest in all likelihood the gathering of the Jews to the Faith of Christ is prefigured, which will prove a farther enlargement of his Kingdom; these Kings of the East, as they are called in the sixth Vial, being adjoined thereto. But the most Universal Conquest of all follows in the next Representation, which synchronizeth with the seventh Vial. V. 17. Which is in Heaven, &c. This Angel being to be Vintager, there is mention made of Heaven to intimate his Heavenly Mission, that he is sent from God, and immediately assisted by his Spirit. The appearance of which reign of the Spirit will be eminent under this seventh Vial which synchronizeth with the Vision of the Rider of the white Horse with a sharp sword coming out of his mouth, as this Angel is said to have a sharp sickle, which fitly answers to the sharp sword. Both of them signify the cutting Convictiveness of the Word and Spirit in the powerful Ministers of Christ in those days. V. 18. Came out from the Altar, &c. The Altar as elsewhere, in the Apocalypse, is a Symbol of the sacrifice of Martyrdom. And here is mention of fire, because that kind of Martyrdom was so frequently inflicted by that murderous Church of Rome. And this angels crying out to the other to thrust in his sharp sickle, is for vengeance against this Den of cruel Murtherers and Idolaters, by the Conversion of such a multitude as would be sure to overrun them and overpower them. For the grapes are fully ripe, says he, that is, some are in a full ripeness and readiness for Conversion, and others by reason of their heinous sinfulness and obstinacy are fully ripe for utter destruction. V. 19. Into the great winepress of the wrath of God. Men were pressed in conscience upon the sharp Convictions by the powerful Ministers of Christ, with sorrow for their sins, and the wrath of God against themselves was kindled in them: As the Apostle writes to the Corinthians concerning the like Conviction. What carefulness it wrought in you, what indignation, what vehement desire, what revenge. Here Christ that is said to tread the Winepress of God's wrath alone, treads and squeezeth out the corrupt blood of Edom. And in the Vision which is parallel to this, chap. 19. his Vesture is said to be dipped in blood, and that he treadeth the winepress of the fierceness of the wrath of Almighty God. Which plainly shows that these two Visions tend to one and the same thing. V. 20. trodden without the City, i.e. This powerful Conviction neither begun in, nor reached to the City of Babylon the Roman Hierarchy or Polity( for wood and ston is not here meant, but a Polity or Society of men) as is observable in the seventh Vial, that though the Cities of the Nations fell by those powerful Boanergeses, yet this Babylon the great, though Hail-stones of a Talent weight fell upon them, were not converted nor convinced in their conscience, but blasphemed God, because of the plague of the Hail, it was so exceeding great. And in the Vision of the Rider of the white Horse, chap. 19. the false Prophet with the Beast were taken alive and their power abolished, but it was the rest onely that were slain with the sword that proceeded out of the mouth of him that sate on the white Horse. See Dr. H. M. on the place. The blood coming out of the winepress, even to the Horse-Bridles, this again shows plainly that the Vision of the Rider of the white Horse and his Company, and this of the winepress is all one, and that there the garment of that Rider was seen dipped in blood. And there being so deep a Lake of blood, of such an extent as of sixteen Hecatontads or Centuries of furlongs equal to two hundred miles; that also assures us, that this slaughter is not literally, nor the Number numerically, but symbolically to be understood, the Root of sixteen being four, a Symbol of Universality with the Pythagorcans and cabalists. Wherefore this signifies a vast, large, and, as it were, universal Victory of the Gospel, in the battle of that great Day of God Almighty, to which the Kings of the Earth and of the whole World are gathered, and the defeat is proportionable. For upon this defeat all the Kingdoms of the World will become the Kingdoms of God and of his Christ. See Dr. H. M. on the place, and his Notes, and his Paralipomena Prophetica, chap. 48. and the Answer to S. E. his Remarks. CHAP. XV. ARG. The first Part of the Vision of the seven Vial-Angels, which precedes the pouring forth of the seven Vials under the seventh Trumpet, whereby the Beast and Babylon are wholly destroyed. A more ample Doxology for the Partial fall of Babylon and Rising of the Witnesses. After this Doxology the seven Angels coming out of the Temple, one of the four Beasts giveth them seven golden Vials. The more disturbed and clouded State of the Church during the pouring out of the Vials. AND I saw another sign in heaven, great and marvelous, seven angels, having the seven last plagues, for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou onely art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. 5 And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels, seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. The NOTES. THE two foregoing Visions of this Opened-book-prophecy reached from the beginning of the Church to the end of the last Vial, comprising the Ephesine, Smyrnean, Pergamenian, Thyatirian, Sardian, and part of the Philadelphian Interval. This Vision therefore beginning later, according to right method is set after the two former, it commencing but with the Sardian Interval. V. 1. The seven last plagues. Which therefore in all reason are to be in the last Wo-Trumpet, and the second Wo-Trumpet was past at the Rising of the Witnesses. And therefore the effusion of the Vials must be after the Rising of the Witnesses. Is filled up the wrath of God, Namely against the Beast or Roman Hierarchy, which was punished considerably at the Rising of the Witnesses, the Reformation begun by Luther; but before these Vials be over, in the cup which she has filled, it will be filled to her double. V. 2. A Sea of glass mingled with fire. This alludes to the read Sea, congealed as it were into two Walls of Glass or Ice, on which the Angel in a Pillar of fire going before the Israelites shined also, and the sulvidness of the Sand of the Sea made the mixture more like fire. Had gotten the victory over the Beast, &c. In the two foregoing Synchronal Visions there is mention of a forty two months War betwixt the Saints or Witnesses, and the Beast, and no victorious Issue signified thereof, but that of the partial fall of Babylon and the then Rising of the Witnesses. Who then can be those here, that have got the victory over the Beast but those Saints or Witnesses that bore the brunt of the 42 months, or the three times and an halfs War in the foregoing Visions, and are said here to have got free from the Beast and his Image, both the Sacerdotal and Secular Idolatrous power, that they could be no longer persecuted by them for not submitting to their Pagan-like Abominations, nor be forced to swear into the forms of that false Church by a slavish implicit faith, nor profess themselves latin or Roman catholics( the Name of the Beast) but free apostolic Christians. Stand on the Sea of Glass. On the shore of that Sea that was converted into Glass or Ice, when they passed through it as newly escaped the Persecution of that Roman Pharaoh. Who was overthrown Horse and Man in the read Sea, that is, by the Protestants Profession, that they were onely justified by the blood of Christ and the sanctification of his Spirit, which is resembled to fire. V. 3, 4. And they sing the Song of Moses, &c. They sing the Song of the Lamb, of which the Song of Moses was but a Type, but the Occasions so like one another, that the Song may indifferently serve both. But in the mean time it is plain here, that Rome is that Spiritual egypt wherein the Witnesses were slain, and the Bishop of Rome the Pharaoh thereof; And that this Song of Moses and the Lamb answers to the Doxology of the Elders upon the Rising of the Witnesses, chap. 11. and the joyful News of the fall of Babylon, chap. 14.8. and that as it is manifest here that the full effusion of the Vials follows this Song of the Lamb, so a more imperfect glancing at them follows the said Doxology of the Elders, and the joyful News of the fall of Babylon. Shall come and worship before thee. This implies, that this first Victory is but the first fruits of that enlargement God intends for the Kingdom of his Son, and that therefore it is the Victory of the above-said Witnesses. V. 5. And after that I looked, Namely, After this Triumphal Song of the Harpers that had got the Victory over the Beast, &c. For it is absurd to conceive a Triumphal Song before the Victory, or this Victory to be of the Primitive Christians over the Pagans, because of the Image of the Beast, and his Mark, and the Number of his Name. But it must be an external visible Victory of the Protestants over the Pagano-christians, as that passage of the Song implies. For thy judgments are manifest. The Temple of the Tabernacle of the Testimony in Heaven was opened, namely, After this Song of Moses and the Lamb John saw it stand open, as it in all likelihood stood open after the Doxology of the Elders, chap. 11. though mention of its standing open is not made till the Ark of the Covenant is said to be seen there. V. 6. They are clothed in Priestly attire as being Heavenly Priests belonging to that Heavenly Temple, that is to say, as being so represented, but signify Ministers of this vengeance here upon Earth. V. 7. That one Beast is the first Beast the Lion, it being a Military Beast, and a Beast of anger and courage; And the Vials being said to be full of the wrath of God, intimates that these Ministers were to be actuated not by any private spleen, but by the just wrath of God, which burneth onely against obstinate Hypocrites and Sinners. And here the Angels not receiving their Vials till after the Song of Moses and the Lamb, or of the risen Witnesses; this again assures us, that the effusion of the Vials is after their Rising, after the sixth Trumpet. V. 8. There will be much cloudiness and confusion in God's exerting his glorious power in taking vengeance on the Beast and false Prophet by the effusion of the Vials, till he be taken and cast out into the Lake of fire and brimstone, and so all Idolatrous and Tyrannical Power be abolished under the seventh Vial. No settlement till then, nor any entering into the Temple deciphered by the Temple of God, chap. 11.1. But then will the Temple become Symmetral again, and defensible not onely to the Reed of a Man, but of an Angel, nor to a Reed any way combustible, but to a golden Reed. This is to be under the second Thunder, that immediately follows the seventh Vial. CHAP. XVI. ARG. The second Part of the Vision of the seven Vial-Angels. The pouring forth the seven Vials on the Earth, viz. on Daniel's day or the two-horned Beast. The Effect of the Effusion of the first, Intoxicating Rage in the marked slaves of the Beast. Of the second, The fixed settlement of Kingdoms and Nations against Popery. Of the third, Execution done on the Emissaries of the Beast. Of the fourth, A more than ordinary Light cast on Scripture-Prophecies, and Conversion of some mighty Potentate to the pure Gospel. Of the fifth, The defeat of the Infallible Chair and disconsolate State of Rome. Of the sixth, Some changes in the Turkish Empire conjoined with the Conversion of the Jews. Of the seventh, The full and final destruction of impenitent Babylon or the Beast, and the Conversion of innumerable multitudes of Infidels to the Reformed Christianity. AND I heard a great voice out of the temple, saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. 2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. 3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. 4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus: 6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. 7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. 8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with sire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not, to give him glory. 10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness, and they gnawed their tongues for pain, 11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. 12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings of the East might be prepared. 13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of devils, working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. 15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shane. 16 And he gathered them together into a place, called in the Hebrew tongue, Armageddon. 17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven from the throne, saying, It is done. 18 And there were voices, and thunders, and lightnings: and there was a great earthquake, such as were not since men were upon the earth, so mighty an earthquake and so great. 19 And the great city was divided into three parts, and the cities of the nations fell, and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20 And every iceland sled away, and the mountains were not found. 21 And there fell upon men a great hail out of heaven, every ston about the weight of a talent: and men blasphemed God, because of the plague of the hail; for the plague thereof was exceeded great. The NOTES. V. 1. OUT of the Temple, &c. Out of which the Angels had come forth, chap. 15.6. Upon the Earth. Upon Daniel's Earth or day, the ecclesiastic Body moulded into that Polity which is called the two-horned Beast. V. 2. His Vial upon the Earth. In that sense of Earth that was intimated before, namely, on the Papal or Antichristian Hierarchy. This Vial therefore is immediately poured on the Earth, several of the other reflexively or consequentially. But the Angels are bid all of them to pour the Vials on the Earth some way or other, v. 1. A noisome grievous sore. This is an egyptian plague, as the Earth on which it is inflicted, egypt, spiritually so called, that holds the Mystical Israelites the Apostolical Christians in bondage. This plague therefore signifies the fury and envy, wherewith the minds of the Pontifician Party were extremely enraged and exulcerated( driven by evil Spirits, from the Lord, as in the case of Saul) against the Risen Witnesses. Which devilish distemper did so dementate them, that they made themselves still more execrable and odious by their impotent and lawful attempts against them that God had thus exalted above their reach. This therefore is the plain and easy sense of the effusion of the first Vial, and answers to[ The Nations were angry] chap. 11.18. V. 3. Sea in the prophetic style signifies the gathering together of people into one Polity or Kingdom; And here in this egyptian plague such Dominions must be understood as were Papal. And the Sea turned into blood, and the fishes all dead in it, signifies the deadness and hopelesness of the Pontifician affairs upon the full settlement of the Reformation in such Principalities and Kingdoms. The Rising of the Witnesses and partial fall of Babylon is like the Victory of the Heros on the white Horse under the seventh Vial, but the settlement of the Reformation prefigured by the effect of the second Vial is like the Descent of the New Jerusalem under the second Thunder. See the Answer to S. E. his Remarks on this place; and also Paralipomena Prophetica, chap. 51. Qu. 13. V. 4. As Sea signified above Politically, so Rivers and Fountains of waters or Springs, must, that are the Heads of Rivers, and both come from the Sea and return thither again, viz. the water of them. A Sea therefore here being a Kingdom or Polity, the Rivers must be Emissary Powers of the said Kingdom, whether Armies or other Agents with those that head them and govern them, who may be deemed the Spring-Heads of them, they taking their directions and motions from them, and depending on them as Rivers do on their Springs. And this being an egyptian plague again, the turning these Rivers into blood is the putting to Death the Emissaries of the Mystical egypt for their treasonable Attempts against Kings or Princes, and the settled Religion and Government of the place. V. 5. The Angel of the waters, the Prefects of the multitudes of People, says, Thou art just, O Jehovah, thou great Judge and King for doing thus. V. 6. Because they have shed the blood of so many Saints and Prophets, namely in the Pergamenian Interval, in which thy faithful Martyr Antipas was slain with the sword, besides many other Butcheries and Massacres of the people of God. For which they deserve to drink of the same cup themselves. V. 7. And another Angel out of the place of the Temple where the Altar stood, and where so many burnt-offerings were made, saith, Even so Lord God Almighty, &c. For I can witness what a number of innocent Souls were burnt with fire and saggot in the Thyatirian Interval of the Church, because they would not submit to the gross Superstitions and Idolatries, and incredible, nay impossible Figments of the Roman Hierarchy, and so were made burnt-offerings or sacrifices to their intolerable Avarice, Ambition and Tyrannical cruelty. V. 8. Sun may have here either a Political or Mystical sense. Mystically understood, it may be the Word of God, which is a Lamp unto our feet, and a Light unto our paths, as the great Lamp of the Universe is naturally understood to be. Wherefore clear Explications of the Word of God, the Prophetical parts especially, whereby the detestable and damnable condition of those that adhere to Babylon or Antichrist is discovered, is the Effusion of the fourth Vial in this first sense, which vexes, scorches and enrages the Pontisicians very sorely. V. 9. They are so vexed that they blaspheme the Name of God, and rather vilify the Scriptures and the Spirit that wrote them, than repent them of their sins, and give glory to God by acknowledging the Truth. And this may go for the Mystical sense of the Effusion of the Vial on the Sun. But, Sun, Politically taken, may be understood of the greatest Secular Power within the Papal Jurisdiction. Wherefore if any German Emperour, or any Potentate as considerable as the German Emperour should be so illuminated with the true knowledge of the Gospel, as cordially to resent the cause thereof, the general Reformation that any such Potentate would introduce into his Kingdom or Empire, will scorch, and burn, and vex the Vassals of the two-horned Beast at the very heart, and so will prove the pouring out the Vial on the Sun in the most proper Political sense. V. 10. In a Mystical sense correspondent to the former, the Seat or Throne here of the Beast, viz. of the two-horned Beast, may be the same that Cathedra, the pretended infallible Chair of that Pseudoprophet. To the detection of whose frauds the Vial poured out on the Sun, Mystically understood, may prepare the way, and the people under this fifth Vial be generally convinced of the false pretence of the Papal Hierarchies Infallibility. The false light of which vain pretence being once removed, they must needs find themselves much in the dark, their Religion being such as neither Scripture, Reason, Common sense, nor any thing else that has any Authority with it can afford any light to, so that his Kingdom is full of darkness; and they gnaw their tongues for pain, because this cheat of Infallibility being discovered by the clear demonstration of the apostasy of the Church, out of the Prophecies, they are quiter left in the dark, hopeless and helpless, and know not now what hank to have over the people, who before were made to believe any thing which made for the Church-mens power and gain, upon the Pretence of the Infallibility of their Church. V. 11. The Event of so great manifestations of Truth was so vexatious to them, that they reproached the author of it, the Spirit of God and Holy Scriptures, nor repented they of their deeds. So hardened was the heart of this Pharaoh, the King of this Spiritual egypt, nor would he let the people of God go, to serve him according to his own Commands and Precepts. And this may be the Mystical meaning of this fifth Vial. But Politically understood, the Seat of this two-horned Beast is the same with the Seat of the Whore, who is seated on the seven-hilled Rome. And in this sense it bodes ill to that City, as if it would be taken again under this Vial, as it has been often; or at least, as if from the effects of the former Vial, Politically understood, there would be a great deadness of Trade to that greatest Merchant of the great men of the Earth, and so great unfrequentedness, obscurity and darkness would seize his principal seat. V. 12. The Euphratean Horsemen are the Turks, as we have noted in the sixth Trumpet. This Vial therefore signifies such a mutation of affairs in the Turkish Empire, as will make for the joining of the Jews, and it may be some other Eastern people, and their Princes or Persons of note, with the Church of Christ; as being either converted, or in a near preparation to Conversion to his Gospel, as may appear from chap. 19. v. 7, 8. For the marriage of the Lamb's wife there immediately precedes the battle of the Rider of the white Horse, which undoubtedly is the same Vision in effect with the seventh Vial. Besides the Ark of the Covenant, chap. 11.19. shows that the Jews are concerned in the sixth Vial; and the Harvest, chap. 14. v. 16. that they are then to be converted to the pure Gospel of Christ, and this to the dis-interest assuredly of the two-horned Beast. Thus mutually do those places illustrate one another. And hitherto reach the six first Vials; which, according to our interpretation of them, either directly or reflexively are all poured on the Earth, Daniel's day or the two-horned Beast, according to command, v. 1. The Scene of the seventh Vial now begins, which contains the Conflict and Victory of the true apostolic Church of Christ,( which are one part in this battle) over the Antichristian part the Beast and false Prophet, which are the other part, and over the Infidel Party which profess not Christ; and this is the third part under the Dragon. Which Tripartition is worth the noting for the better understanding the matters of the seventh Vial. V. 13. These Frogs are the Emissaries, Orators, Negotiators or Solicitors of the affairs of the Dragon, and of the Beast and false Prophet, the two Parties opposite to the Apostolical or Evangelical Party. And they have the shape of Frogs for their earthliness and slimy uncleanness, to betoken the wisdom they act from, that it is earthly, sensual and devilish. V. 14. The Spirits of Devils, &c. These Frogs said to be the Spirits of Devils, are yet to be interpnted of Men under these Spirits or evil Angels Conduct, according to the genius or style of the Apocalypse. And Frogs, in whose shape these wonder-working Spirits are, signify Enchanters and jugglers( according to the Onirocriticks) prestigious Deceivers of the people by false Miracles, feigned Visions, and the like; which haply may be more peculiar to the Antichristian Party, the Beast and false Prophet. But the Frog out of the Dragon's mouth, his Miracles may be, besides those of unlawful magic, prestigious demonstrations to prove the frivolousness of all Revealed Religion at least, the better to harden the hearts of the Kings of the Earth against the pure and apostolic Christians. To gather them to the battle, &c. For as that wisdom which is from above is pure and peaceable, so this earthly and devilish wisdom delights in confusion and blood. Of God Almighty. Under whose conduct are the Evangelical Party or the pure Apostolical Christians. V. 15. This defeat of false and ineffectual Religions, will be a surprising Providence to all those that Hypocritically shrowded themselves under them, instead of being clothed with the everlasting Righteousness of the Gospel of Christ, those that cover with a covering, but not of God's Spirit, that they may add sin to sin. But at this time God will pluck off the covering from all Nations, and the veil of hypocrisy from off the people, Esay 25.7. which is an intimation that this battle is not so much carnal as spiritual. V. 16. By the over-ruling Providence of God they were brought into this place Armageddon, which in the Hebrew signifies the destruction of their Armies; but there is nothing yet done toward their discomfiture, for the seventh Vial is not yet poured out. And therefore by a Commutation of Iconisms( see Dr. H. M. his Notes, and the Answer to S. E. his Remark on the place, and Query 6. on chap. 51. of Paralip. Prophet.) the Event of this Congress is set out in another form, this huge Camp of all the Armies on both sides being turned into one mighty City, which is called the great City, consisting of the Universality of Cities considered as one, and over this City is the seventh Vial poured out into the air, as follows. V. 17. It is done. This is a firm Decree, signified by the voice out of the Temple from him that sits on the Throne, and a full assurance by his Spirit universally in the hearts of his servants the Evangelical Party, that their Ministry shall succeed, and that there will be an utter overthrow of Antichrist, and a consummate enlargement of the Kingdom of Christ. V. 18. There was such a strange Mutation of affairs in the World, as was never known or recorded in any History of former times: Of such mighty efficacy was the preaching of the pure Gospel in the power of the Spirit by the Speaking-party of the Army of Christ against the forces of the Infidels and Antichrist. For this is the meaning of those Voices, and Thunders, and lightnings, that it was the promulgation( by those Boanergeses) of the Law of the Son of God, which is like unto fire, as is related in Esdras, Esdr. chap. 13. V. 19. And the great City was divided into three parts, viz. As there were three parts in the great Camp; The Antichristian Party; the purely Heathen and Infidel Party, and the pure Evangelical Party: But this Tripartition is name immediately after this great Earthquake, as if it were the effect of it, for the more handsome embellishing the outward Cortex of the prophesy. And the Cities of the Nations fell, i.e. the Heathenish or Infidel Party were Thunder-struck by these Boanergeses, and converted to the faith of the Gospel of Christ in the simplicity and purity thereof. And great Babylon, &c. The Antichristian Hierarchy with her Adherents, the Whore of Babylon, as she is called in the following Chapter, are here met withall to the purpose, and forced to drink of the cup of the fierceness of God's wrath, to be arraigned, judged and punished according to the heinousness of her crimes. V. 20. Their Temples and other consecrated places were taken from them, and they were deprived of their Dignities, or of the assistance of the great ones of the Earth. V. 21. Upon men a great Hail, &c. namely, upon Babylon or the Antichristian Party. So that all her goodly Trees were spoiled and stripped of their both leaves and fruit, their boughs broken down, and their stocks beaten bare even to the inmost Bark. Which being a different success of this conflict, upon these, this Hail-storm is mentioned apart by itself at the end of all. And men blasphemed God, &c. The hearts of this Antichristian Party were still hardened, even in this last egyptian plague inflicted on them, and proper therefore to them. And their rage and impatience under their calamity made them speak evil of the ways of God, which yet are altogether Righteousness and Truth. The Cities of the Nations fell by Thunder, but Babylon the same with egypt is destroyed by an egyptian Plague, Hail. Which plainly again signifies to us the difference of those two parties, the one Infidel, the other Antichristian. CHAP. XVII. ARG. A more full description of the Object of the foregoing Effusion of the Vials,( by one of the Vial-Angels) viz. of the Whore or two-horned Beast. A woman arrayed in Purple and Scarlet, with a golden Cup in her hand sitting on a Beast full of Names of Blasphemy, having seven Heads and ten Horns. The Title of the Woman, Mystery, Babylon the great Mother of Harlots, &c. The Name of the Beast,[ That was, is not, and yet is]. The Interpretation of the seven Heads and ten Horns by the Vial-Angel. That five of the Heads were gone in S. John's time. And the sixth the Pagan Caesars then in being. That the seventh was the Head( after the Christian Caesars) under which the Beast that was, is not, and yet is, again full of Names of Blasphemy, bears the Whore the joint-will of the ten Horns being so for a time. Who yet after, hate her and burn her with fire. That this Whore is Roman, indicated both from the seven Hills, and in that no Polity seated on seven Hills ruled over the Earth in S. John's time but the Roman. AND there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither, I will show unto thee the judgement of the great whore, that sitteth upon many waters: 2 With whom the Kings of the earth have committed fornication, and the inhabiters of the earth have been made drunk with the wine of her fornication. 3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads, and ten horns. 4 And the woman was arrayed in purple and scarlet-colour, and decked with gold and precious stones and pearls, having a golden cup in her hand, full of abominations, and filthiness of her fornication. 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. 6 And I saw the woman drunken with the blood of the saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondered with great admiration. 7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 8 The beast that thou sawest, was, and is not; and shall ascend out of the bottonles pit, and go into perdition: and they that dwell on the earth shall wonder( whose names were not written in the book of life from the foundation of the world) when they behold the beast that was, and is not, and yet is. 9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 10 And there are seven Kings; five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. 11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 12 And the ten horns which thou sawest are ten Kings, which have received no kingdom as yet; but receive power as Kings one hour with the beast. 13 These have one mind, and shall give their power and strength unto the beast. 14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings; and they that are with him, are called, and chosen, and faithful. 15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 16 And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire. 17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 18 And the woman which thou sawest, is that great city, which reigneth over the Kings of the earth. The NOTES. IN the foregoing Chapter, v. 19. there was a short glance at the Arraignment, Accusation and Condemnation of the Whore of Babylon. But her destruction being the main scope of all the Vials, this argument is more fully prosecuted in this and the following Chapter. V. 1. The judgement of the great Whore, &c. The Arraignment, Accusation and Condemnation of the Antichristian Idolatrous Hierarchy of Rome, seated amongst many people, whose Jurisdiction spreads far and wide, and who pretends to be the Church universal. V. 2. With whom the ten Kings( v. 12.) have joined in Idolatrous worship, and the Inhabiters of the Earth been so inflamed, so intoxicated and dementated with the unwholesome heat of Idolatrous zeal, that it has made them quarrel with all Opposers or Despisers of their fair Diana, and so sottish, secure and heedless, that they have lain exposed to all the deceits and injuries this cunning Circe could put upon them. V. 3. A scarlet-coloured Beast. Whose colour denotes Tyrannical Cruelty as well as Imperial Majesty. By this is understood the Roman Empire. Full of Names of Blasphemy, i.e. full of Titles or Kinds of Idolatry. Full of Gods, so Grotius interprets it, understanding it of the Pagan Empire; but Mr. meed would render it, Full of Demons, or Souls of departed Saints religiously worshipped to the reproach of themselves and their Maker, understanding it of the Pagano-christian Empire. The seven Heads and ten Horns the Angel interprets, v. 9.12. V. 4. Was arrayed in Purple, &c. This idolatrous Hierarchy, the patriarches or Popes especially, and Cardinals, &c. have this imperial colour and Richness, very gorgeously appareled upon occasions in their rich Copes and costly mitres, to say nothing of the furniture of their Altars. A golden Cup, &c. An enchanted Cup or philter, an intoxicating Love-potion, to inflame the Empire again with an Whorish desire after Idols. And the very Metal of the Cup is magic enough to intoxicate the brains of their Clergy, with the fumes of Ambition and Covetousness, who are not enriched with the Golden gifts of their Church, but so far as they assist and abet the Idolatry thereof. V. 5. Was a name written. In allusion to some impudent Harlots, who had their Names written on their Foreheads. Mystery, Babylon the Great, &c. The first word is a Key to the rest, intimating that Babylon is here to be understood as Sodom, and egypt, chap. 11.8. spiritually, viz. of a Christian Polity or Hierarchy, so degenerated into unchristian Tyranny and Idolatry, that it is Mystically called egypt, in the above-said Chapter, and here Babylon the great. Babylon as holding the Children of God in such an hard Captivity, and propagating the worship of Baalim, Demons or false Gods, viz. what is analogous thereto. Great, as pretending to be the Church catholic or Universal, and indeed having a large Jurisdiction in the Christian World. Mother of Harlots, in reproach to her affectation of being called Holy Mother the Church, while she is so unholy, as to be the author of the Abominations of the Earth, that is, of Idols or Image worship, which are called Abominations in Hebrew. This Whore of Babylon therefore is the same with the two-horned Beast, with the Horns of a Lamb, as pretending to be a Christian Hierarchy, but speaking as a Dragon, i.e. decreeing Idolatries and bloody Persecutions. As here, one part of the charge against this Whore of Babylon, is Idolatry. And her bloody Persecutions follow in the next verse. V. 6. To be drunk with the blood of the Saints, shows her excessive and unsatiable Cruelty in persecuting them, not onely burning them with fire and faggot, but destroying them with repeated Massacres, insomuch that she is found to exceed the bloudiness and cruelty of the Pagans against the primitive Christians under the read Dragon. I wondered with great admiration, that God should permit so great impiety and wickedness and so great Prosperity to Consort together. But that John might the better understand the Comprehension of God's ways, and Providence over his Church, the Angel unfolds the Riddle to him. V. 7. And ten Horns, namely, On his seventh Head, as appears from the eleventh and twelfth verses of this Chapter. V. 8. The Beast which thou sawest, his Name is[ that was and is not, and shall ascend out of the bottonles Pit, and go into perdition] and scarce any longer a Name is it than that written on the Woman's forehead. And the intimating that it is his Name is omitted by a Prophetical Ellipsis. See Dr. H. M. his Notes on the place. But the occasion of this Name is taken from the time when the Empire had become Christian, and had ceased to be a Beast, that is, to be idolatrous, &c. For then it was true of it, that it was, viz. a Beast under the six first Paganizing Heads, but now under the pure Christian Caesars, the seventh King, though not the seventh idolatrous Head, he is not, for the Empire ceaseth to be a Beast then as not idolatrous, but it was true then, that the Empire would become a Beast again ascending out of the bottonles Pit, or the Sea, the latter denoting multitudes of People, of which the Beast would consist, the other the Original of this horrid apostasy into Idolatry again, as coming from the Pit of Hell itself, and the deceits of the Devil, which is the state of the Empire under the eighth King, or seventh head of the Beast. But to mitigate St. John's wonderment, there is at last added in this Name.[ And go into perdition] which implies, that the Apostolical state of the Empire shall not endure always, but in due time be utterly abolished, and so the Beast cease to be for ever. These several conditions of the Roman Empire as to Religion, are thus Skilfully comprised in this Name of the Beast. And they that dwell on the Earth shall wonder, &c. See chap. 13. v. 3. All are seduced to follow this Beast, unless the elect of God such as are afterwards termed, the called, chosen and faithful. That was, is not, and yet is. Whose name is so, and most properly so called, under the seventh Head, being the very same with the Image of the Beast, chap. 13, 14. For the Paganochristian Empire was not properly the same Pagan Empire, but rather the Image thereof, and the state thereof is fitly expressed in this present Name. The Beast[ that was] as being idolatrous as before,[ is not] as not being that Old Pagan idolatrous Empire[ and yet is] as being so Pagan-like idolatrous. Which name necessary imports, that the Roman Empire is here understood in that succession of time, wherein it had apostatised from the pure Christian worship into Idolatry, and that therefore the Woman that rides this Beast can be no Pagan Polity, but the Paganochristian Hierarchy. So that the Name again, as I said before, is contrived to set off the different states of the Roman Empire as to Religion. Which is the main Scope of this Vision, as is farther manifest from the Whore's riding the Beast, as well as the Beasts being said to be full of Names of Blasphemy. V. 9. Here is the mind, &c. Here lies the meaning of a great Arcanum or secret. For the Greek word Sophia seems so to insinuate. For wisdom is according to her name, and is not manifest to the vulgar. Ecclesiastic. chap. 6.2. Seven mountains, &c. Which haply has a glance at Constantinople as well as at Rome, both these Cities having seven mountains, and the Greek clergy having corrupted the Eastern Church, as well as the latin clergy the Western. And the horns of the two-horned Beast, we did above interpret of these two Patriarchates, Rome and Constantinople. V. 10. And there are seven Kings, viz. signified by the seven Heads of the Beast, and therefore Idolatrous sorts of Sovereignties. Six Pagan, and the seventh Paganochristian, otherwise there are eight Kings if you take the pure Christian Kings in, or eight Heads of the Empire, though not of the Beast, the Empire under the pure Christian King ceasing to be a Beast. Wherefore as by the Name of the Beast, so by the Enumeration of the Heads of the Beast or Empire, the state of the Empire is set out as to Religion. Which is the main Scope of the Vision, as any one that is not grossly stupid or wilfully blind, cannot but easily discern. Five are fallen, viz. Kings, Consuls, Consular Tribunes, Decemviri, dictators. These Sovereign Pagan Magistrates had passed away in St. John's time. And one is, viz. the Pagan Caesars, these were in being in his time. And the other is not yet come. The other King of a quiter different nature. For the Enumeration now is of Kings, in the largest sense. Wherefore the other quiter different King, as the Greek word[ allos] implies, is the pure Christian Caesars, who were not in St. John's time. Continue a short space. The succession of the pure Christian Emperours will last but a while, the apostasy not long after being to come in. V. 11. And the Beast that was, and is not. Which above was called the Beast that was, and is not, and yet is, the Head suppose of this Beast, whether Caesarean before all the ten Horns had got Kingdoms, or Hieratical when the Pope had perkt up above the Emperours or Caesars; or Hieraticopolitical, which is most likely, the Whore which is the Hieratical power, riding this Beast and guiding and ruling the Head and Horns thereof, as they came up from the very beginning of the apostasy; this complex Paganochristian Head, made up of Sacerdotal and secular Sovereign power, the Sacerdotal being Predominant in what this Vision mainly aims at, viz. Matters of Religion, as riding the Beast and guiding the Head and Horns, I say, this complex Sovereignty is the eighth King. But though it be the eighth King, yet it is said, And is of the seven, as being Paganochristian, and consequently Idolatrous, and therefore of the seven Kings, first mentioned, v. 10. and signified by the seven Blasphemous or idolatrous Heads of the Beast. It is to wit, the seventh of the seven. So that though there be eight Kings, yet there are but just seven Heads of the Beast, the Empire ceasing to be a Beast, under the seventh King, the pure Christian Caesars. And goeth into Perdition. In part, at the rising of the Witnesses in the seventh Semitime. But at last his idolatrous Power and Tyranny will be quiter abolished under the seventh Vial, as is also supposed in several passages in the Lamentation over Babylon, in the following Chapter. V. 12. Which have received no Kingdom as yet, &c. that is to say, in St. John's time, and suitably hereunto there is no mention of Crowns on the ten Horns, though it be the same Beast with that, chap. 13. whose ten Horns are crwoned. But what follows supplies the omission of the Crowns on the Horns, in that they are said to receive Power as Kings, one hour with the Beast. i. e. As the Empire was healing into the Image of old Paganism, and became a Beast again, these Kings or Commanders of the barbarous Nations that invaded the Empire, were catching at and seizing on Kingdoms, some sooner some later, till about the year 456 they were all sped. Which shows plainly to what time the Beast relates, that bears the Whore. And as the Paganochristian Caesars first, so they with him after became the secular, or Civil part of the Hieraticopolitical Head of the Beast, which is the seventh or last Head. V. 13. These ten Kings shall be of one Paganochristian Religion, whereby the Empire had again become a Beast, and be ready by force of Arms if need be, or by what other Power or Authority they have, to maintain this Beast, in its Beastly, that is, in its Idolatrous condition, and Pagan-like Superstitions. V. 14. These ten Kings, the Horns of the ten horned Beast, shall War with the Lamb, with the Saints and Witnesses, but shall be foiled in the Conclusion: In part of the partial fall of Babylon, and rising of the Witnesses, and utterly defeated in the battle of the Rider on the white Horse, who is there followed by those on white Horses, that are called and chosen, and faithful, and therefore will be sure to stick to him, that has the Right and Title of being King of Kings, and Lord of Lords, and has a just claim to all the Dominions of the Earth. V. 15. Are Peoples and multitudes, &c. Even all the Nations and People in the Roman Empire. V. 16. This has been done in its measure in the Reformation, when so many Kingdoms and Principalities forsook the Church of Rome, but may be farther, that is, more extendedly fulfilled under the fourth and fifth Vials Politically understood. V. 17. Put in their Hearts to fulfil his Will. Which is to be understood in such a Sense as God is said in Exodus to harden Pharaoh's heart from letting the people of Israel go. Untill the words of God shall be fulfilled. For in Daniel, chap. 7. it is plainly said of the little Horn, which there takes upon him to change Times and Laws, that they shall be given into his hands for a time, and times and half a time, which therefore is a time determinate by God. But then it follows. But the judgement shall sit, and they shall take away his Dominion, in part, within the seventh Semitime, but by pouring out of the Vials consume it and destroy it, till there be an end of it. And the little Horn, is the Whore of Babylon, or the two horned Beast as is proved, Synops. Prophet. lib. 2. c. 14. V. 18. Which reigneth over the Kings of the Earth, That is, which reigned in St. John's time over the Kings of the Earth, whereby it is manifest, that Old Rome is understood, not New Rome, or Constantinople. For no Polity seated upon seven Hills, but what was there, reigned over the Kings of the Earth in St. John's time. The sense therefore in brief is this. The woman which thou sawest riding on the Beast, whose name is,[ That was, is not, and yet is] is that great City that now ruleth over the Kings of the Earth, namely Rome; whose Inhabitants( and Polity there, or Sovereign power) though flowing successively, are accounted one and the same City, because included within the same reputed Walls and Buildings, as that is reputed one and the same River that flows betwixt the same Banks, though the same water do not continue for a day together: Therefore the ruling Power or Hierarchical Polity of seven-hilled Rome in Italy( as the two horned Beasts name is Latinos in the other Vision, chap. 13.) is this Woman that rides the Beast, that was, is not, and yet is, and most Principally concerned in this Vision. Which contains as it were, the Arraignment of her Person, described from her Quality and Dignity, being Queen or Empress, as it were of the whole Empire, as appears by the Beast she rides on; and from her gorgeous Apparel, and from her Palace or chief place of Residence seven-hilled Rome. But the Crime or Charge against her is, the corrupting the whole Empire with Idolatry and murdering the Saints of God, and Martyrs of Jesus. Her condemnation or punishment she is doomed to, is very copiously and pompously set out in the Chapter following. CHAP. XVIII. ARG. Both the partial and final fall of Babylon predicted by a mighty Angel. And her ruinous state described together with the cause of her ruin. A voice from Heaven therefore warning men to come out of her before she be overwhelmed, and they with her in this ruin. Redoubled vengeance threatened her according to the excess of her Cruelty, Luxury and Pride. The bewailing of the Kings of the Earth over her, who committed fornication with her. The woeful lamentation of the Merchants of the Earth over her, because no man buyeth her merchandise any more. The most lamentable howling of the Ship-masters, at her so sudden desolation. And the joy of the Holy Apostles and Prophets. The utter destruction of Babylon prefigured by a millstone cast into the Sea. With a Repetition of the Reason of this her utter ruin, viz. Her Worldly greatness and great Worldliness, her Impostures and Sorceries, and the blood of the Prophets and Saints, and of all that were slain upon the Earth. AND after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bide. 3 For all nations have drunk of the wine of the wrath of her fornication, and the Kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues: 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double, according to her works: in the cup which she hath filled, fill to her double. 7 How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow. 8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire: for strong is the Lord God who judgeth her. 9 And the Kings of the earth, who have committed fornication, and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, 10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city: for in one hour is thy judgement come. 11 And the merchants of the earth shall weep and mourn over her, for no man buyeth her merchandise any more: 12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine-wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble. 13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flower, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. 14 And the fruits that thy soul lusted after, are departed from thee, and all things which were dainty and goodly, are departed from thee, and thou shalt find them no more at all. 15 The merchants of these things which were made rich by her, shall stand afar off, for the fear of her torment, 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: 17 For in one hour so great riches is come to nought. And every ship-master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city? 19 And they cast dust on their heads, and cried, weeping, and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness: for in one hour is she made desolate. 20 Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her. 21 And a mighty angel took up a ston like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. 22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee, and the sound of a millstone shall be heard no more at all in thee; 23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth, for by thy sorceries were all nations deceived: 24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. The NOTES. V. 1. IN the foregoing Chapter was the Arraignment of the Whore of Babylon, in this is the declaration of her Punishment.[ Another Angel from Heaven having great power, &c. This great and glorious Angel intimates the Greatness and Illustriousness, for Zeal also and Piety, of those Personages of high place, that will concern themselves in the pulling down Babylon. V. 2. With a strong voice, &c. He declareth the sentence against the great Whore with a strong and strenuous voice, in token of the assuredness and certainty of the execution thereof. Babylon the great is fallen, is fallen. Which words either signify( as chap. 14.8.) the thing newly done, and then there will plainly be an Hysterology in that warning voice, v. 4. Or else they may signify the imminent mischief to Babylon, so nearly imminent and certain as if it were done, and therefore her fate is phrased in the Time past or preter perfect tense. And then the warning voice, v. 4. may come betwixt this Prediction and actual fall of that great City both partial and final; nor is to be restrained to the first Reformation begun by Luther, but to reach to her utter ruin under the seventh Vial, as is intimated by that description of her ruinous condition, she having become an Habitation of Devils, an Hold of foul Spirits, and a Cage of unclean and hateful Birds, as the utter desolation of the literal Babylon is described in Esay, chap. 13.21. But by these Devils, foul Spirits and unclean Birds, are understood men, such as are mentioned, Apoc. chap. 22.15. Such doleful creatures will haunt the ruins of desolate Babylon. See Dr. H. M. on the place. V. 3. For all Nations have drunk of her poisonous philter or Love Cup, and she has corrupted the ten Kings of the Empire with the Abominations of her idolatry; And the ecclesiastic Merchants, called Merchants of the Earth, to denote their Earthly-mindedness, and in reproach to their false pretended Spirituality, are grown rash from the Luxuriancy of her wealth, and the Spur to get it, their indulged Luxury. V. 4. Another voice from Heaven, Presently succeeding the former, that declared the imminent or sudden down-fall of Babylon, v 2. Come out of her my People. Which therefore is a Commission, nay a Command from heaven to the first Reformers, and all others after to forsake the Communion of the Church of Rome, That ye be not partakers of her sins, &c. by being at her Masses and other Idolatrous worship, and so receive of her plagues, whether in this World, or in the World to come. V. 5. For her sins have reached unto heaven, &c. And called for vengeance there in the ears of God, who will repay her in part at the rising of the Witnesses, but pay her home under the seventh Vial, when her power shall be utterly abolished as it follows, V. 6. Spare her not, but punish her severely for all her Abominations and Wickednesses. This is a prediction of what will come to pass under the seventh Vial. V. 7. By how much she has magnified her self, and lived Pompously and Luxuriously by so much fuller fill her Cup of vexation and grief. I sit as a Queen, &c. Thus she might say in the Thyatirian interval before the Reformation, and boast her self an Empress, and the Bride of the Lamb, the Spouse of Christ, the onely Holy catholic Church, and declare all Dissenters from her heretics, and that she shall see no sorrow. Thus I say might she boast in the Thyatirian interval. And if by the demerits of the reformed Churches, she ever recover into that plight again, yet the great Doom will certainly be executed upon her as it follows in the next verse. V. 8. Therefore unexpectedly, and contrary to her boastfull presages shall this Roman Hierarchy be Politically killed, devested of all Power and Authority, whence will be mourning and famine, scarcity and poverty to requited their Luxury before. And in the highest degree shall that be fulfilled which is written, chap. 17.6. They shall make her desolate and naked, and shall eat her flesh and burn her with fire. For strong is he that judgeth her, and there is neither wisdom strength nor counsel against the Almighty. V. 9. And the Kings of the Earth that have been of the same idolatrous Profession with her, and have lived Luxuriously with her, this Religion being accommodated to the Gusto of great men, it is no wonder that some of the Kings or Princes of the Earth bewail her burning. V. 10. For in one hour is thy judgement come. But though her judgement be come in one hour, yet the execution of it may take up a considerable time. And this description belongs as well to the time of the Partial fall of Babylon, and rising of the Witnesses as to the latter Vials, and especially the last of all. V. 11. The Merchants of the Earth, as I noted above, are ecclesiastic or spiritual Persons, which in reproach to their Worldliness in their pretended holy and spiritual Functions, are here called the Merchants of the Earth. And the merchandise which no man buys any more, denotes the usual traffic in the Roman Church, where all is supposed to pass or to be disposed of for money or earthly Interest, which now ceaseth, as she her self ceaseth. V. 12. No man buyeth her merchandise of Gold, Silver, precious stones, &c. the rich attire of those higher parts of the Whore, as you may see in the foregoing Chapter, fit for Popes, Cardinals, and other great Personages of the Babylonish body and their Officers. No Thyine wood for the Roof of Temples or carved Idols that are incensed, no Images or other Utensils of Ivory, pretions Wood, Brass, Iron or Marble. V. 13. No traffic any longer in aromatic Odours, oils or Ointments for sacred Unctions. No man will partake any longer of her Panis benedictus, nor taste of her Idol-wafer made of the finest flower, nor sip of the wine of her Chalice, though she should offer it to the lips of the Laity. For their idolatrous Mass shall cease, and their be sprinkling of Sheep and other cattle by the Friars of St. Anthony, and other profits issuing from them shall cease also, and the redemption of Souls out of Purgatory for money. And lastly, the merchandise of Chariots, Horses and Slaves, that is of such Dignities in their Church, as whose Equipage is to go with their Coach and Horses, and lackeys to run by them, this amongst the rest will fail in the ruin and desolation of Babylon. See. Dr. H. M. his Notes on the place. V. 14. Those great and opime preferments and Dignities, which thy ambitious and worldly mind so longingly hankered after, those fat and fair Objects that make Mens mouths run a-water so, in this full Babylonish Market, where every thing is to be had for money and nothing without it, all these goodly things are vanished never to appear again. V. 15. The Merchants of these things, Whether Buyers or Sellers. Stand a far off, &c. being solicitous for themselves, nor able to help her. V. 16. That great City. That great Hierarchical Polity. clothed in fine Linen, and Purple and Scarlet, &c. the very habit of the Whore above described,( chap. 17.) and not a City of ston and brick. V. 17. For in one hour, &c. The sense is, such as in verse 10. And every Ship-master, &c. that is, every Nauclerus, or Rector of a Parish, the Church whereof is his ship. It seems therefore to give a glance at the Babylonish Churches, abused to gainful Idolatries and Superstitions. Where they sell the use, the sight or possession of several consecrated things, exchange Souls out of Purgatory for money, and turn the very word of God into an adulterated piece of ware or merchandise, 2 Cor. 2.17. See Dr. H. M. on the place, and in his Notes. V 18. Like that of the Mariners Lamentation over Tyrus, that great City for Merchandizing( which I know not, that Rome was ever so famous for?) What City is like Tyrus! Ezech. 27.32. V. 19. That great City. That great Sacerdotal Polity, wherein were made rich all the Ship-masters in the Sea,( in such a Sense as is hinted above) out of that treasure of Dignities, Preferments and Offices, wherewith she was enabled to enrich these Merchants, some in one degree some in another, but now surprizedly, and unexspectedly is she desolate. These three last verses are taken out of Ezechiel's Lamentation over Tyre, that City so Notorious for merchandises in the literal Sense, and Rome not being so, it naturally implies, that we must understand it of Mystical merchandises, as hath been above declared. V. 20. rejoice ye heavenly minded over these Merchants of the Earth, and ye that are the Teachers of the pure apostolic doctrine, be ye glad that the Lord hath avenged the blood of your predecessors upon her, the blood of the Waldenses and Albigenses, and the rest of the holy Martyrs of Jesus. V. 21. The sense is, That at last there will be an utter ruin and abolition of this idolatrous City or Polity, namely the pouring forth of the seventh Vial. And the mighty Angel signifies the mighty Agents under him, that shall effect it. V. 22, 23. All this may be nothing else but a prophetic Hylasmus setting out one single thing, viz. the destruction, silence and vast solitude of this idolatrous Hierarchy, by the absence of such gross and sensible Objects, as occur in a City inhabited, as the noise of Musicians, the hammering and knocking of Artificers; the grinding of Mills, the light of Candles in the Night, and the singing and dancing at Weddings and the like; Or else in a Mystical sense by a Diorism, The music may be, that at their Idolatrous worship, The Artificers, the Hammerers out of subtle devices in Theology and Church policy for the Interest of this Hierarchy, The sound of the Millstones their fraudulent profit. The light of Candles, that of their consecrated Candles, or Candles burning upon Altars, or before Images; and lastly, the voice of the Bridegroom and the Bride, the proselyting Countries and Provinces, and considerable Personages to the Roman Church, of which the Pope forsooth, pretends to be the Bridegroom. So that every such proselyting, is as it were a new Wedding betwixt the Pope and the proselyted. But the voice of this Bridegroom and Bride, shall now be heard there no more. Hitherto the destruction of Babylon is described, the particular Reasons thereof follow, which are three. Two in the remaining part of this 23. verse; The first, The Riot and Loraliness of these Mystical Merchants, who are the great men of the Earth, and greatly Worldly, Ambitious, Covetous and sensual, which is the very Essence of an earthly mind. The other, the debauching the World with Idolatry, carried on with a pretence of power plainly Magical in changing the Elements in Transubstantiation, and charming of Images into wonderful powers and virtues, with other Magical feats and Necromantick stories of Apparitions of Saints and all in order to introduce or support Idolatry, whence Idolatry is here indigitated by Sorcery or Witchcraft. And what is that Cup in the hand of the Whore, but a Philtrum or Love-potion made with Magical charms, and of horrid Ingredients. And what is the being deceived by these Sorceries, but the being seduced into Idolatries by them. V. 24. Here's the third Reason of the destruction of the Roman Hierarchy, their bloody Cruelty. And there is laid to their charge, not onely the blood of Prophets and Saints, that is, of faithful Preachers, and Expounders of the Gospel, and other pious men that stuck to the truth revealed, but the blood of all that have been slain upon the Earth. So great Incendiaries have the Pope and his Emissaries been, and disturbers of the Peace of Christendom. But that it should be the secular Merchants of Rome, that are these Sorcerers or Magicians, and Murtherers of the Saints and Prophets, and the shedders of all the blood spilled in Christendom, is such a senseless conceit, that nothing can be more wooden or plumbous. CHAP. XIX. ARG. A Doxology of the true Church for God's judgement on the Whore, in opposition to the foregoing lamentation of her Friends and Paramours. A great Accession, to the Kingdom of Christ by the calling of the Jews, set out by the Marriage of the Lamb with his Spouse made ready for him, which is glanced at also in the sixth Vial and the Vision of the Harvest. John overjoyed at the News, would worship the Angel, but is forbidden by him. A new Representation of the battle of the great Day of God Almighty under the seventh Vial. The mighty Heros on the white Horse with a sharp sword coming out of his mouth, whose Name is the Word of God. His vesture dipped in blood, and his treading of the winepress alluding to the winepress trod without the City, blood reaching to the Horse-bridles. The Issue of this War, the Beast and false Prophet taken alive, not slain, by the sword, and therefore cast into a Lake of fire, wherein the Bestial and Pseudoprophetical Power is dissolved. But the Infidel Party slain with the sword coming out of the Heros's mouth the living Word of God; And so are converted to the infinite joy of all good men and Angels. And hitherto reach the seven Vials comprised in the first Thunder of the seventh Trumpet. AND after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power unto the Lord our God: 2 For true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty Elders, and the four beasts fell down, and worshipped God that sate on the Throne, saying, Amen; Alleluia. 5 And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made her self ready. 8 And to her was granted, that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9 And he saith unto me, writ, Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me, These are the true sayings of God. 10 And I fell at his feet to worship him: and he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophesy. 11 And I saw heaven opened, and behold, a white horse; and he that sate upon him was called faithful and true, and in righteousness he doth judge and make war. 12 His eyes were as a flamme of fire, and on his head were many crowns; and he had a name written that no man knew but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called, The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16 And he hath on his vesture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an angel standing in the Sun; and he cried with a loud voice, saying to all the sowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18 That ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the Kings of the earth, and their armies gathered together to make war against him that sate on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sate upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. The NOTES. V. 1. THis Doxology in Heaven is but a Resemblance of what in those times will be done by the true Church on Earth. V. 2. Which did corrupt the Earth, &c. Debauching the Roman Empire with Idolatry. Which therefore cannot be understood of Rome Pagan. For the parts of the Empire then, were Idolatrous of themselves. The blood of his servants, &c. The causes of the destruction of the Roman Hierarchy was their Idolatry and their Cruelty against the professors of pure Christianity, as was observed at the end of the foregoing Chapter. V. 3. Her smoke rose up for ever and ever. In such a sense as is said of the destruction of Idumaea, Isa. 34.10. It shall not be quenched night nor day, the smoke thereof shall go up for ever, from generation to generation it shall lie waste, none shall pass through it for ever and ever. V. 4. The whole truly catholic and apostolic Church praised and glorified God upon the utter destruction of the Whore, the Roman Hierarchy, in opposition to the Lamentation of her Paramours or Antichristian Party. And as the Kings of the Earth, chap. 18.9. are set in the first place bewailing her, so the Elders here are placed first in this Doxology for her destruction. And this reaches to the end of the Vials. In the rest of the Chapter there is a Regress to the sixth and seventh Vial. V. 5. A voice came out of the Throne; namely, the voice of Christ. This answers to the Son of man, who puts in his sickle, and reaps the Harvest, chap. 14.14. which immediately precedes the treading of the winepress, which synchronizeth with the following Vision of the Rider of the white Horse, as that with the seventh Vial. Praise our God, &c. This is the voice of Christ as he is Man. See John 20.17. Apoc. 3.13. V. 6. The many Waters and thunderings are Symbols of Multitudes of people praising God for the glorious appearance of his enlarged Kingdom, the waters of Euphrates being dried up to make way for the Kings of the East to join in one Communion with the pure Church of Christ. This therefore synchronizeth with the sixth Vial. V. 7. That is to say, The people of the Jews are now in a readiness to join with the Holy catholic and apostolic Church of Christ, and that is a ground of the greatest joy imaginable. For if the casting away of them be the reconciling of the World, what shall the receiving of them be but life from the dead? Rom. 11.15. V. 8. It was granted to her to be clothed with the everlasting Righteousness of the Gospel of Christ, which consists not in meats and drinks, but in a true rectitude of mind, peace of conscience, and joy in the Holy Ghost; that being thus clothed, she may not be found at the seventh Vial amongst the number of the naked then, to their great shane. V. 9. Blessed are they, &c. O thrice happy they that shall see those times and partake of them, and celebrate the Espousals of the people of the Jews to Christ their Bridegroom and true messiah, as he will then be acknowledged. These are the true sayings, &c. As unlikely as it may seem to men that these dry bones shall live again,( as the Jews are represented in that Vision of Ezekiel) yet the thing will certainly come to pass. V. 10. And worshipped him. This he did, being so full of joy and transport at so transcending good news touching the Jews his countrymen. For whom S. Paul also had so great a zeal, Rom. 9. See thou do it not, &c. For it should seem the Mien of his face conjoined with the posture of his body, betrayed such a pitch of veneration as was more than civil, and not due nor warrantable from one fellow creature to another. Besides, that this Angel and John( as also others of his quality) were fellow-inspired Souls, both endowed with the Spirit of prophesy, which is the Testimony of Jesus. For no man can say Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. They cannot be true and faithful witnesses of Jesus out of love and loyalty to him, but they must be inspired by his Spirit. Such a Spirit of prophesy was in the two Witnesses, chap. 11. whose faith was so strong, that they could suffer the utmost for the Truth. V. 11. And I saw Heaven opened. Now follows the Vision that synchronizeth with the treading the winepress, and with the seventh Vial, which will give admirable light to both. A white Horse. An Horse with his Rider doth signify Rule and Command, and the colour, White, prosperous success. And he that sate upon him, &c. The Rider is the Eternal Word incarnate, once crucified on the across to draw all men unto him. In the seventh Vial there was mention of the battle of the great day of God Almighty, but no mention there of any Armies, or of any Captain of the Forces. Lo! here is the Commander of the Army, Christ himself, who in righteousness doth judge and make war. V. 12. His eyes were as a flamme of fire. Symbols of a piercing discernment and inflamed anger against sin and impenitent sinners, as it was said even now, who in righteousness doth judge and make war. Many Crowns. For the Kings of the East by this time had submitted to him, besides what might be done under the fourth Vial. That no man knew but himself. This in brief signifies the incomprehensibleness and imperscrutableness of the Divinity of our Saviour. He alone that is it being able to comprise it. V. 13. A vesture dipped in blood. This relates chiefly to his Passion, and partly to the Vision of the Treading the winepress, where blood is said to ascend up to the Horse-bridles, whence his garments would be dipped in blood. And is a sign that these two Visions, this and that of the Winepress tend to the same thing. And it is no wonder his garment alone is said to be dipped in blood, and none of his followers, it being intended as a Symbol of his bloody Passion, and he is said, Esay 63. to tread the Winc-press alone. All his Victories are to be imputed to his alone Passion and Mission of the Spirit. Called the word of God, viz. Incarnate and once crucified. But in this Triumph of the living Word, the written Word also will have a share. Which the false Prophet or Idolatrous Hierarchy of Rome had not onely silenced, but most barbarously had trodden down those innate Principles of Morality and Reason, that the Eternal Word had implanted in the Souls of men, and by terror and cruel force did what she could to smother, stifle and extinguish them. But here the Scene is changed, and the pure Word of God like a Valiant Heros triumphs over the corrupt, superstitious, idolatrous and contradictious Doctrines and Institutes of a company of deceitful and deceivable men, which in this Vision is called the false Prophet. V. 14. And the Armies, &c. Here be the Evangelical Armies( as before we noted the Commander) which belong to the battle of the great day of God Almighty under the seventh Vial. In fine linen, white and clean. A strange kind of Armature, if it were to be understood literally of such a battle as Souldiers ordinarily fight in the field. White armor, bright and shining had been more proper for a literal War of righteous warriors. And that this white linen has no blood on it, though the Vesture of their Commander has, and that before the battle, is a farther confirmation that his Vesture dipped in blood denotes his Passion, and that the War is Mystical. As what follows does still more evidently prove to any one that has his eyes open to truth. V. 15. And out of his mouth goeth a sharp Sword, &c. This again shows, that this is no Carnal warfare, when, as before this great Heros was called the word of God, so here a sharp Sword, is said to come out of his mouth, the weapon wherewith he smites the Nations, in allusion to that of Esay, chap. 11.4. And he shall smite the Earth with the Rod of his mouth, and with the breath of his lips shall he slay the wicked. Which Forerius and Alapide interpret,( I may add also Calvin) of the victory of the word of God over wicked men, slaying them as such, and converting them to a quiter contrary state. And thus is Christ said by the Spirit of his mouth, 2 Thes. 2. to consume the man of sin, that is, by the power of the word as Calvin expressly interprets it, and compares it with that of Esay. red also Esdras. Book 2. chap. 13. v. 4.10.38. And shall rule them, &c. This alludes to Psal. 2.9. where out of the Original it is Conteres eos, Thou shalt bruise them, intimating that Contrition of heart which the living word will effect seasonably and powerfully attacking the enemies of Christ's Kingdom. He treadeth the winepress, &c. He treadeth the winepress and that alone, as it is said in Esay, as his Vesture alone is here said to be dipped in blood, and amongst this whole company on white Horses, he alone is said to ride weaponed, viz. with a Sword coming out of his mouth. Is this likely then to be a literal or carnal Warfare, or is not this rather the Mystery, that the victory in this battle is wholly to be attributed to the bloody Passion, and to the promised Spirit of Christ in his Evangelical Armies, who shall preach the word,( which is the Sword of the Spirit) with stupendious power and success, Christ alive in these this Evangelists, setting out most pathetically and effectually the weight and merit of his endearing Passion on the across, and now fulfilling in the most ample manner, what he predicted of his suffering there, That he should draw all men unto him? And this is that which squeezes so the Grapes in the winepress, that blood reaches to the Horse-bridles for 1600. furlongs together. V. 16. This sheweth the Royal descent of Christ, even according to the flesh, as if he had laid claim to this Sovereignty, by descent from David the King, as it is said chap. 22. I am the root and Off-spring of David, and the bright morning Star, the root of David as to his Divinity, and the Off-spring of David as to his Humanity, to whom the utmost parts of the Earth are promised, Psal. 2. V. 17. An Angel standing in the Sun, &c. In the most bright and Glorious light of the Gospel( for by Angel is understood men under his Governance) or Holy word of prophesy, as Sun is interpnted in the fourth Vial, by the illumination whereof they were able to play the auspicious Heralds, and proclaim the victory on the Evangelical parties side, before the battle. V. 18. And the flesh of Horses, and them that sit on them, &c. That is, The flesh of Horsemen, by an Hendiadis, a figure that divides into two, which should be spoken as one. And the flesh of all men, &c. These are certainly those that are slain by the Sword of him that sate upon the white Horse. For the Beast and false Prophet are cast alive into the lake of fire and brimstone, and Fowls that follow Armies, do not feed upon men before they be killed. Wherefore the slain with the Sword, are the convinced and converted by the powerful preaching of the word, which is said to be sharper than any two-edged Sword. And this feast of the Fowls( which with the cabalists signify Spirits) is the Joy of Angels, who if they rejoice so much at the Conversion of one single sinner, what must they do at the Conversion of whole Countries and Kingdoms, to the true faith in Christ? See Dr. H. M. his Notes on the place. V. 19 And I saw the Beast, The two-horned Beast, or ten-horned Beast, or both, which is one part of the Adversaries of the Evangelici, that follow the illustrious Heros on the white Horse. And the Kings of the Earth, &c. The Infidel party, the other Adversaries of the above said Heros, who with his Armies makes up the Tripartition I observed in the treading the winepress, and in the seventh Vial, which is another Argument of Coincidency of these three Visions. Gathered together, &c. Which exactly answers to, and makes a supplement of what is wanting, chap. 16. v. 16. This therefore is the Army that was gathered together in Armageddon. V. 20. The remainder of the ten-horned Beast, and with him the false Prophet mentioned also in the seventh Vial, that wrought miracles before the ten-horned Beast, whereby he deceived those that received the mark of the two-horned Beast( See chap. 13. v. 13, 16, 17.) the same with this false Prophet; and the Worshippers of his image, the secular power of the Empire which he had debauched into the image of the Pagan, by introducing the old Idolatry under new names; both these, the Beast and false Prophet were cast alive into the lake of fire and brimstone, that is to say, they not being slain by the Sword of the Rider of the white Horse, i.e. being unconvinced and unconverted, their Idolatrous power and Tyranny was abolished, whether they would or no. V. 21. And the Remnant, &c. red out of the Original. But the rest, that is, the other of the two parties that opposed the Evangelical Armies, namely the Infidel party were slain with the Sword of him that sate upon the Horse, which here again is expressly said to come out of his mouth, to intimate to us, that this part of the execution is spiritual, and their slaughter Conviction and Conversion, nor can it be understood of a Command to kill this remnant, for by a Command certainly were the Beast and false Prophet cast into the lake of fire, and so they also would be killed by the Sword that cometh out of the mouth of the Rider of the white Horse, which is a point blank Contradiction to the Text, that makes this difference betwixt the execution upon the Antichristian party, the Beast and false Prophet, and that on the other party, The former is the casting them alive into a lake of fire, the other, the being slain with the Sword coming out of the mouth of the Rider of the white Horse. Which is another palpable assurance, that these three Visions of the winepress, of the seventh Vial, and this of the Rider of the white Horse, do mainly intimate a Mystical or Spiritual War, and whatever stirs there may then be, that they will be onely coincident or concomitant. And all the Fowls were filled with their flesh, i.e. All the holy Angels were feasted and filled with the Joy of their Conversion. How the three Parties in these three Visions exquisitely answer one another, namely that of the winepress, the seventh Vial, and this present Vision, viz. The Grape-treaders, the Boanergesses, and the Army of the Heros on the white Horse, as the Evangelical party. The City without which the winepress is trodden, Babylon the Great, or Beast and false Prophet, And Beast and false Prophet again, as the Antichristian party. The Grapes gathered and pressed, The Dragon or Cities of the Nations. The slain by the Sword of the Rider of the white Horse, as the Infidel party, of this See Dr. H. M. on the place. Such plain Congruity of things one would think might convince any that are not wilfully obdurate. CHAP. XX. ARG. Satan laid hold on by an Angel, the Keeper of the botomless Pit under the second Thunder. This old Serpent bound by this Angel, under the third Thunder for a thousand years. The Government of the World adjudged to the Righteous, the true Church of Christ for the same thousand years. The first and second Resurrection. The losing of Satan under the fourth Thunder. The Holy City besieged by Gog and Magog under the fifth, but holding out till the Conflagration. Christ come to judgement and the general Resurrection under the sixth Thunder. The Conflagration or Lake of fire, which is the second Death, under the seventh. AND I saw an angel come down from heaven, having the key of the bottonles pit, and a great chain in his hand. 2 And he laid hold on the dragon that old serpent, which is the devil and Satan, and bound him a thousand years. 3 And cast him into the bottonles pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sate upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison. 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10 And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 11 And I saw a great white throne, and him that sate on it, from whose face the earth and the heaven fled away, and there was found no place for them. 12 And I saw the dead small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire: this is the second death. 15 And whosoever was not found written in the book of life, was cast into the lake of fire. The NOTES. HItherto the Visions of the Opened-book have reached no farther than to the end of the last Vial, which takes up the forepart of the Philadelphian Interval. The Residue of the Visions take up the following part of the Philadelphian Interval, and the whole Laodicean, or the six last Thunders, as the Effusion of the Vials did the first. V. 1. An Angel from Heaven, denotes a Commission from God. The bottonles Pit, the Prison of Evil Spirits, the Dungeon of the Rephaim. And the Key thereof signifies the having Power and Authority to do things there, the very Kingdom of the Devil being subject to the power of God. And the great Chain is the power of Legislation, or of making Laws, which are bonds and iron chains to tie up the wicked from doing mischief. Wherefore the Antichristian and Infidel Power or Polity being broken or abolished, by this Angel from Heaven are understood those persons empowered from God to make Laws for the more sure support of the recovered Kingdom of Christ. V. 2. And he laid hold on, &c. By these express severe Laws touching the indispensible duties of a Christian, not insignificant trifles and superstitions, is that old Serpent the Devil or Satan, that is, the wicked ones of what denomination soever, to be laid hold on. This is the Constitution of the new Polity after the abolishing of the Antichristian Tyranny. Which constitution of things being settled and dispatched under the second Thunder, then follows the binding of him a thousand years, which is the time of the third Thunder, and of the blessed Millennium, properly so called; which reaches to the end of the Philadelphian Interval. V. 3. Shut him up and set a seal upon him, &c. Therefore during the happy Millennium of the reign of Christ, he is as close a Prisoner as can be imagined or expressed. Whence it is plain this Millennium is not yet come. The parable is of the Devil, but so as to be understood of his Children here on earth, to be kept under with Iron or Adamantine chains of rigid inviolable Laws, nor permitted to do any thing that is really profane, wicked or Antichristian, nor to tempt or seduce others to do it: There will be no public Permission or connivance for such things. This is the Political sense which is the main, and most assured sense of the Devil's being bound up for a thousand years; touching his physical or literal chaining up in the Dungeon of the Rephaim, see the Answer to the Remarker on the place, and Paralipomena Prophetica, chap. 19. Be loosed a little season, namely, in the Laodicean interval, the Evangelical party growing more cool and remiss, and the Church degenerating in many from the state of Philadelphia, to that of Laodicea; of whom Christ complains in his Epistle to her. This losing of Satan for order and distinctness sake, is conceived to happen under the fourth Thunder. V. 4. And I saw Thrones, &c. This Vision looks back( as is usual in the Apocalypse) and commenceth with the second Thunder: Then were there Judges sitting upon Thrones, and gave judgement touching the Christian confessors, that worshipped not the Beast, &c. and beheaded Martyrs. Of these two distinct sorts it is said in common, that they lived, as being true of both, and reigned with Christ, not a thousand years, but as the Original has it, the thousand years, viz. of the Millennium, the Martyrs in Heaven,( though not in a stinted sense) where Christ is Personally present, the other with their successors on Earth, where Christ is present by his Spirit, These in Bodies Terrestrial, those in Celestial and glorified. An early privilege peculiar to the Martyrs. And therefore it follows, V. 5. But the rest of the dead lived not again,( Much less were revivificated into celestial bodies, as the Martyrs were) till the thousand years were finished, where the phrase[ lived again] being made use of, and unproper to relate to the confessors, with those that succeeded them, they being considered as continuedly alive on earth, it must needs respect those that are said to be beheaded, to intimate their privilege above others, that they lived again at the beginning of the Millennium, but the rest of the dead not till after the Millennium, nay not till the end of the Laodicean interval, under the sixth Thunder. This is the first Resurrection, This namely, of the Martyrs according to the opinion of the primitive Fathers, and that intimation to the Church in Smyrna, chap. 2.11. when so many Christian Martyrs suffered. He that overcometh shall not be hurt of the second Death, as to whom belongeth the first Resurrection accordingly as here follows in the next verse; V. 6. On such the second Death, &c. namely, The lake of fire( v. 14.) into which Hades, or the whole Region of mortality is cast, the Earth being set on fire. But they that have obtained their glorified body, as the Martyrs do in the first Resurrection, they are sped already, and are safe from this fate. And being holy and divine Souls, clothed in glorified bodies, shall serve God in his heavenly Temple, and shall reign with Christ in the Kingdom of his Father, not the thousand years of the Millennium onely, but as the Original has it a thousand years Symbolically understood, which being the Cube of Ten. which comprehends all number, signifies a steady permanent reign even to all Eternity. V. 7. But when the thousand years( as it now varies again in the Original) of the Millennium are expired, that is, at the Expiration of the Philadelphian interval, and the beginning of the Laodicean, Satan will be loosed again, the ancient zeal of the Philadelphian Church, and strictness of discipline, being overmuch relaxated, and wickedness will get head again, namely, under the fourth Thunder. V. 8. Gog and Magog. Gog and Magog are those notorious enemies of the people of Israel( Ezech. chap. 38. and 39.) who therefore here typify the enemies of the holy Christian and apostolic Church, of which Israel was a Type. The number of whom was as the sand of the Sea. So much had wickedness increased by the not still endeavouring with that wonted Vigour the amplification of Christ's Kingdom, and by Relaxation of discipline in the Laodicean state of the Church, though purity of external worship, was still retained amongst them. V. 9. On the breadth of the Earth, Which implies the swarming and spreading of their Forces. The camp of the Saints. The camp wherein were many Saints according to various degrees of Sanctity, and several right Philadelphian spirits, but all Saints as to the purity of external worship. And the beloved City, The Mystical Jerusalem or pure Church of Christ, and beloved of him for the reasons even now mentioned. expositors universally agree, that Jerusalem is here meant, and Gog and Magog, the enemies of Israel suits well thereto. And what beloved City can this be, but that new Jerusalem whose name is writ on the Philadelphian Church, chap. 3.12.( and is said to come down out of Heaven from God) though now in the Laodicean interval. For she is that everlasting Pillar in the Temple of God, which endures to the end of all, though under a new denomination of Laodicea. And as she is said to come out of Heaven from God, so it is plain she is still on Earth, being besieged by Gog and Magog: and is called here onely the beloved City not Jerusalem as the papal Hierarchy, chap. 11.13. is onely called the City not Babylon. But here is an attempt it seems of taking this Jerusalem, and bringing again the righteous under the Power and Tyranny of the wicked, viz. at the latter end of the Laodicean interval under the fifth Thunder. But before they could effect their wicked enterprise, the day of judgement overtakes them, as plainly appears from the residue of this and the whole following verse. V. 10. Into the lake of fire and brimstone, The same which is afterwards called the second Death, and here the Devil, Beast and false Prophet, the whole Antichristian rabble are said to be tormented in it, for ever and ever. Which shows plainly that the day of judgement puts an end to the siege of the beloved City, and that they hold out till then. V. 11. And I saw. red out of the Original. For I saw, &c. And him that sate on it, namely, Christ come to judgement at the end of the Laodicean interval( under the sixth Thunder) from whence Laodicea has its name. The earth and the heaven fled away, not that they were both destroyed, but the Glory of his Majesty was so great, that they seemed to vanish before him, the eyes of the spectators being so wholly filled with the brightness of his presence. V. 12. This is a description of the general Resurrection, which is a good while after the Millennium be expired. The Books opened, allude to Rolls and Records in Courts of Judicature amongst men. And that auspicious Title of the Book of Life, signifies that they whose names are found there, should be sentenced as worthy of eternal Life, and escape the second Death. And that the dead are Judged according to what is written in these Books, intimates that in this general Assizes, none shall be condemned for what he is not guilty of, but be judged according to his works, recorded and proved out of these Books. V. 13. The description is farther continued, And the Sea said to give up the Dead, that is, those that were drowned, and Death or Pestilence all manner of death by diseases, and briefly Hell, that is, Hades, the whole Region of deceased Souls, or this sphere of Mortality, into which they are congregated at this general Assizes, all exhibited their dead to the view of all. And the divine Nemesis proportioned Punishments, or rewards to every one according to their doings. Hitherto are the Transactions of this general Assizes, and the passing of judgement on those that are called to the Bar, which takes up the sixth thunder. But in the seventh there is thundering and lightning properly so called, as is intimated, v. 9. And fire came down from God out of heaven, and devoured them: So here, V. 14. And death and hell were cast into the lake of fire, that is, This whole Region of Mortality, above which the Spirits of Devils and damned Souls cannot emerge, but are chained and confined to this caliginous Atmosphere, will be set on fire at the last Thunder, which together with Eruptions from beneath, will cause a dreadful Conflagration, and the earth be turned as it were into one great lake of sire, and so Laodicea become Laodicea combusta. This is the sense of these words. And Death and Hell were cast into the lake of fire, that is, This fire was cast into them by an Hypallage. See Dr. H. M. on the place. And this is the second Death, as the first Death is the Death of this body. This is to be destroyed both Body and Soul in Hell, Mat. 10.28. V. 15. In the Book of Life, &c. i.e. In the Book of Life, of the Lamb as a faithful soldier and true member of his Kingdom. He whose name was not found written there, was cast into the lake of fire and underwent the same doom with the Apostate Spirits. Which implies, that those which were found in that Book of Life, were declared heirs of eternal Life to reign with Christ for ever in Heaven, in the Kingdom of his Father, as he promises in his Epistle to the Church of Laodicea, chap. 3.21. CHAP. XXI. ARG. The Creation of a new Heaven and a new Earth, or the descending of the New Jerusalem from God out of Heaven, betokening a New Polity opposite to that of Babylon now abolished, and to be effected under the second Thunder. A brief description of this New Jerusalem State. A short description of the state of the godly after this life, and the doom of the wicked. A more large and glorious description of the New Jerusalem setting out the blessed State and Polity of the Church of Christ in his Millennial Reign. The Names of the twelve Tribes of Israel written on her twelve Gates. The twelve Foundations of the Wall, with the Names of the twelve Apostles inscribed on them. The City measured with a golden Reed by an Angel, and the form thereof found Cubical. The City of pure Gold transparent as glass. The twelve foundations of the Wall of twelve precious stones, all tending to the safety of the City, and conserving the Philadelphian State thereof. The twelve Gates of Pearl. What the Temple of the City. No Sun nor Moon there. To whom the Gates of the City stand open, and who are shut out. AND I saw a new heaven, and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sate upon the throne, said, Behold, I make all things new. And he said unto me, writ: for these words are true and faithful. 6 And he said unto me, It is done: I am Alpha and Omega, the beginning and the end. I will give unto him that is a-thirst, of the fountain of the water of life, freely. 7 He that overcometh, shall inherit all things, and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9 And there came unto me one of the seven Angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the Bride, the Lambs wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great City, the holy jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a ston most precious, even like a Jasperstone, clear as crystal: 12 And had a wall great and high, and had twelve gates, and at the gates twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. 13 On the East three gates, on the North three gates, on the South three gates, and on the West three gates. 14 And the wall of the city had twelve foundations; and in them the names of the twelve Apostles of the Lamb. 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth four square, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length, and the breadth, and the height of it are equal. 17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the Angel. 18 And the building of the wall of it was of Jasper, and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was Jasper, the second sapphire, the third a Chalcedony, the fourth an Emerald, 20 The fifth Sardonix, the sixth Sardius, the seventh Chrysolite, the eighth Beryl, the ninth a Topas, the tenth a Chrysoprasus, the eleventh a Jacinct, the twelfth an Amethyst. 21 And the twelve gates were twelve pearls, every several gate was of one pearl, and the street of the city was pure gold, as it were transparent glass. 22 And I saw no Temple therein: For the Lord God Almighty, and the Lamb, are the Temple of it. 23 And the City had no need of the Sun, neither of the Moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved, shall walk in the light of it: and the Kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lye: but they which are written in the Lamb's book of life. The NOTES. V. 1. A New Heaven and a new Earth, as if it were a new Natural Heaven and Earth upon the Conflagration( immediately mentioned before) of the former. But this is but the artificial embellishing of the outward Cortex of this Book of Prophecies in this place, by a Lemmatosynechia, which is as palpable and assured an apocalyptic Figure as any is observed, by Rhetoricians in other authors. See Dr. H. M. his Notes on the place. And that Earth here is joined with Heaven, it implies that a state not merely in Heaven, but on Earth is described. For there is no Earth in Heaven. For the first Heaven, &c. For the former Polity, in the prophetic style, signified by Heaven and Earth, that is, the Tyrannical and Idolatrous Polity of the Beast and false Prophet, or great City of Babylon, was now abolished, as appears by chap. 19. v. 20. And there was no more Sea. No unquiet multitudes of the wicked like the raging Waves of the Sea foaming out their own shane, judas 13. Tumults, war and bloodshed was under that Polity that is cast into the Lake of fire, chap. 19.20. which was the Reign of Antichrist. But now the Reign of Christ is at hand, the true Molchisedeck King of Salem or Jerusalem, King of Righteousness, and Prince of Peace. This Vision therefore goes back to the second Thunder. V. 2. The holy City New Jerusalem, &c. The truly Holy City, not pretended Holy Church, and the new Jerusalem, not that old Prophet killing Jerusalem, which opposition betwixt these two Jerusalems, shows they are both on Earth, and that the new succeeds instead of the old. And the Jerusalem above that S. Paul mentions, Gal. 4.16. is the pure apostolic Church on Earth, which she may, as Astrea is said to have done, seem to have left, during the domineering Reign of Babylon, but is here said to come down from God again out of Heaven. Which plainly shows it is a renewed Polity here on Earth, settled after the destruction of the Whore of Babylon by a Council truly Holy and truly ecumenical, by men of pure and upright spirits, full of that wisdom which is from above, whenas the Constitution of the City of Babylon or old Jerusalem was from that wisdom which is from beneath, and is earthly, sensual and devilish. Prepared as a Bride, &c. Which again shows it is a description of a state on Earth, not in Heaven. For not preparation, but perfection and possession belongs to that state. But she is prepared as a Bride, by way of Antithesis, not as a Whore to commit fornication with the Kings of the Earth as Babylon did. This Constitution of things is settled under the second Thunder, after which immediately follows the Millennial Reign of Christ in this New Jerusalem, described in the following Verses. V. 3. This verse seems to be a Paraphrase on that short name of Ezechiel's City, chap. 48.35. Jehovah shammah, The Lord is there. But that description of the City by Ezechiel, denotes a state of the Church on Earth, therefore this does also that alludes to it. Besides that it is said here expressly. Behold the Tabernacle of God is with men. If he Tabernacle with Men it must be on earth, as the term[ Men] implies, Earth being their usual abode. But if they were conceived in Heaven, they should be rather said to Tabernacle with God in his proper abode. But he is with them here on Earth by his Spirit, and by his Power to guide them into all truth, and keep them from all evil. As it follows, V. 4. And God shall wipe away all tears from their Eyes, This reign of Christ in the Millennium, will be with that Equity, goodness and sweetness that no good heart shall need to be oppressed with grief, nor to express his grief with tears. For there will be no more Death, no bloody Massacres of the faithful Witnesses of Christ, or burning them at the stake, as was done under the Tyranny of the great Whore. No sorrow for the loss of Friends, thus barbarously murdered. No clamours against gross Injustice and Cruelty, or crying out for the Tortures inflicted on poor innocent men for a good Conscience toward God. Nor any more pain by noisome and wearisome Imprisonment, or what other hardships for their Testimony to the truth. For the former Polity is passed away, the bloody Whore or false Prophet, with the Beast are now in the lake of fire that burns with brimstone. And Babylon the Great like a millstone sunk into the bottom of the Sea, never to rise again. V. 5. All things new, A new Heaven and a new Earth, wherein dwelleth righteousness. And when he is bid so earnestly to set it down for a truth, that there will be this Jerusalem state so Holy, happy, and secure from all evil, it is a plain Indication, that such a state on Earth is asserted, for who doubts but that the state in Heaven is such. V. 6. It is done. The thing is as sure as if it were done already. This is a farther confirmation to him of the truth of this state, and that it will be on Earth. For John could not doubt, but that all would go well in Heaven. I am Alpha and Omega, &c. I comprehend all within the compass of my Providence and Power. Therefore never distrust, but that what I have told will come to pass, and farther things also. For this seems to reach into the Laodicean interval, and what follows in the residue of this verse and the two next, to appertain to the last judgement of all. The eternal reward of the good, and Punishment of the wicked. Christ here promisseth to him, that doth seriously desire and endeavour after everlasting Life, according to the methods of the Gospel, to give it him freely, he need not buy it with large sums of money, as was usually in that Merchandizing City of Babylon. V. 7. He that overcometh the Flesh, the World and the Devil, God will be his God and he his Son, and if Sons then Heirs, Heirs of God, and joint Heirs with Christ in the glorious Kingdom of his Father, and this certainly compriseth all that heart can wish. And this is the promise to the Church of Laodicea, to him that overcomes, that he shall sit down with Christ in his Throne, even as he overcame and was set down in his Fathers throne. Where throne plainly implies a Kingdom. V. 8. As before was set down the reward of the Godly, so here the Punishment of the wicked, especially such as Babylon abounded withall. They have their part in the lake burning with fire and brimstone, which is the second Death. Which therefore undoubtedly is the Conflagration under the last Thunder. Which plainly shows, that from the second verse to the ninth, is a brief description of the affairs of the Church, from the second Thunder to the end of the World. Now as after a brief mention of the ruin of Babylon, chap. 16. v. 19. there is a large description of her, and her destruction, chap. 17. and 18. so here after a brief intimation of the state of the New Jerusalem, there is a more full and glorious description thereof, from the ninth verse following of this Chapter, to the sixth of the next. V. 9. The Vial-Angel mentioned here, was in all likelihood the same that before shewed him the judgement of the great Whore, as if he should insinuate, that the Vial-Angels were so busy in ruining the Polity of Babylon, or the Old Prophet-killing Jerusalem, because they had in their eye the New Jerusalem that should succeed her, which plainly implies that the new Jerusalem is a state here on Earth. V. 10. The mountain great and high, denotes the height, power and dignity, the pure apostolic Church is then arrived to, which is called the Great City, as being the Church catholic spread far and wide, and the Holy Jerusalem, as being the truly Holy catholic and apostolic Church, not a Synagogue of Idolaters, Sorcerers and Murtherers, and to descend out of Heaven from God, as whose Constitution and Institutes are not the Carnal invention of men, but the pure Laws of the God of Heaven, and the living Dictates of his Spirit. V. 11. Having the Glory of God. Not as the Pharisees in the Old Jerusalem, that sought Glory one of another, but were strangers to that Glory which is of God, the Glory of true approved wisdom and unspotted righteousness. Like a Jasper ston clear as Crystal. The Luminary of this City, which was instead of a Sun, is likened to a most precious ston, the Jasper ston clear as Crystal, by which I conceive is understood the Holy Ghost. And the times of the New Jerusalem are Regnum Spiritus, as the cabalists call them. V. 12. The twelve Tribes of the children of Israel. The number twelve is sacred in Holy Scripture, for the twelve patriarches sake, and the twelve Apostles. The former are mentioned here, the latter v. 14. and both concur in this New City of Jerusalem, and signify the time thereof to be when Jew and gentle shall accord in one faith, and be one sheepfold, which again denotes this Jerusalem state to be on Earth. But if it were understood merely of the state of the Church in Heaven, what it can signify worthy the Spirit of prophesy is not easy to imagine. The twelve Angels at the twelve Gates, may signify either the Guard of Angels to keep the City, Psal. 127.1. Or else the Pastours under these twelve Angels, ready to admit Converts into the Church from all quarters of the world, as it follows in the next verse. V. 13. This plainly alludes to the description of the number, and site of the Gates, Ezech. chap. 48.30. Which again shows, that this Jerusalem state is to be on Earth. And there are three Gates against every quarter, in token that Converts are to be admitted to the Profession of their Faith in the Holy Trinity, at their Baptism as Grotius and others have noted. Nor does this season being Regnum Spiritus, superannuate this Sacrament, Acts 10.47. And the names of the Children of Israel are said to be written on the Gates, because a Jewish dispensation, that is, the keeping and observing an external rule of Life as well as we can, which is the effect and sum of sincere Repentance, gives us admittance into the dispensation of the Spirit of Life in the new Birth. See Dr. H. M. on the place. V. 14. This sheweth the pure Apostolicalness in this constitution of the Church, and insinuates what a safety thereto this Apostolicalness is. For walls are for safety, and these are the very Foundations of the walls. V. 15. The Church, Apoc. 11. was measured there by a man, but this new state of things by an Angel, that simply with a Reed, this with a golden Reed. Which implies, that this new state of things will as much surpass that state of the Church, though Symmetral to the Reed it was then measured with, as Angels do men, and a golden Reed, an ordinary combustible one; as there indeed was within those first four hundred years( which are accounted the Symmetral times of the Church) that which was combustible, and ought to be consumed. But the pure word of God, and Spirit of love abide for ever. But in the mean time this measuring of the Church with a combustible Reed, chap. 11. and here with a golden Reed, this Antithesis implies the state of them both to be here on Earth. V. 16. The squareness of the City is a Symbol of righteousness. The length, breadth, and height being equal, declares it of a Cubical form, and consequently not to be a City but a Polity, and not to signify Walls and Houses but Men. And that the solid content of the City is said to be twelve thousand furlongs, it denotes the constitution of things entirely Apostolical, and that it is more peculiarly described in opposition to the Roman Hierarchy, the Perimeter of the Cube twelve thousand furlongs being the circuit of Jerusalem, as the Perimeter of the Cube twenty five thousand furlongs( which twenty five is the root of the number of the Beast) is according to Mr. Potter, the circuit of Rome; who has also noted the Antistechalness, or Counter-correspondence of the twelve Gates, Angels, Tribes, Foundations in the New Jerusalem, to the twenty five Gates, Pastours, Parishes, Cardinals in the City of Rome. Which is again another plain Indication that the state of the New Jerusalem is a state here on Earth. V. 17. The measure of a man, that is of the Angel, viz. in the shape of a man, and whose measuring is to be understood humano more, by extracting the square root. Now the root of 144 is Twelve, which shows the height and thickness of the Wall; and being Twelve, it denotes again the pure Apostolicalness of the frame thereof, and the strength of it from the apostolic fabric. And that the pure Apostolicalness of this City is so much inculcated, is certainly in opposition to the Corruptions of the Roman Church, so contrary to Apostolical doctrine and practise. Which shows plainly that the state of the Church on Earth is prefigured by this New Jerusalem. V. 18. Was of Jasper. So Jahalom, the Hebrew word is rendered by the Septuagint, and is the hardest Gem that is, unconquerable by Hammer or Fire; whence the Greeks call it Adamas, as Pliny tells us. Wherefore the Wall being said to be made of this ston, signifies how firm and inexpugnable it is. And is a Symbol of invincible patience and fortitude, without which the rest of the virtues signify little in the day of trial. Pure gold like unto clear glass. Which therefore resembles the Amber in Ezekiel's Vision, that Divine Element of Regeneration. But the golden colour is the tincture of the Spirit of Love or Charity, which is signified by Gold in this Vision wheresoever it is mentioned, Gold being by far the most noble of all Metals, most pure and most permanent, as the Apostle saith Charity is, which never fails, whatever becomes of other gifts or graces. And this City is in the Philadelphian Interval of the Church, whose proper character is Divine Love. V. 19. Were garnished, &c. that is to say, the beauty of them was the garnishing, but the substance of them the safety of the City, which is the end for which Walls are built. Was a Jasper. That by Jasper was signified the Holy Spirit that is said to be the Luminary of the City, I have noted above. But he is here again the first foundation of the Wall, the principal ground of their strength and safety, according to those phrases of the Apostle, Ephes. 3.16. strengthened with might by his Spirit, and rooted and grounded in love, i.e. having your foundation in love. So it is in the Original. Which is this Spirit of Love, the first foundation of the Wall of this City. And this Jasper, which in Hebrew is Jahalom, is said to have the virtue of moving conjugal affection, which again suits well with the New Jerusalems being the Spouse of the Lamb. And perfect love casteth out fear, and is stronger than Death. The second a sapphire. A ston of the colour of the Heavens, a Symbol of Heavenly-mindedness, and is said to be an Amulet against lust, and therefore a fit means to keep the New Jerusalem in her pure Philadelphian condition, that is to say, in the Holy and Divine Love, which is counter-distinct to lust and wantonness, of which some Sects that have pretended too early to this Philadelphian state, have been, I fear, overjustly suspected. A Chalcedony. A kind of Carbuncle, a glowing Gem like fire, which signifies holy zeal, and keeps the Philadelphians from sinking into the nauseous state of lukewarmness, which is so severely reprehended in the Church of Laodicea, and which brings Gog and Magog on them at last. An Emerald. Smaragdus, the Hebrew word is Bareketh, so name from casting out Lightning as when it Thunders; whence it is also called Ceraunius. This denotes the safety of the City by those Boanergeses, Preachers of the Gospel in the Power of the Spirit, such as appeared under the seventh Vial, and battered down the Cities of the Nations; who serve also here for the preserving their own City, better than cannoners of a City playing from the Walls thereof. V. 20. A Sardonix. A ston of a threefold colour, beneath black, in the midst white, and above reddish. This is a Symbol of the due frequenting of the Sacrament of the Lord's Supper, as the Gates of the City with the Angels, i.e. Pastours or Bishops to admit Converts to the Sacrament of Baptism, is a Note of the retaining that Sacrament. The black therefore at the bottom is the Death of our Lord, the foundation of this solemnity that celebrates his Death till he come; the White the Bread, and the read the Wine, the Elements that are made use of in the celebration of his Supper. And this is a good hold on the Church from relapsing into Heathenism again, as some Enthusiasts have seemed too prove to do. A Sardius. In Hebrew called Odem from its read bloody colour; which intimates our duty of preferring our faith before our lives, and also of remembering those horrid Cruelties and bloody Butcheries under the Pagan and Paganochristian Polities, and so to retain an eternal aversation and watchfulness against such detestable Religions. Which therefore is one part of the Wall of safety about the New Jerusalem. A Chrysolite. A ston which hath its denomination from Gold. Whether the Philosopher's ston be here glanced at, let the chemists consider. But that it strengtheners the Intellect, chaceth away folly and faint-heartedness, and increaseth wisdom and constancy of mind, is the opinion of Lithologers. It is also an obvious Symbol of the firmness of Love, whereby these stones of the living City of God are held fast together, which is an egregious ground of safety indeed. A Beryl. A ston excellent to make Collyriums or Eye-salves of, the want of which is upbraided to the Church of Laodicea. Wherefore it is a good prop from the falling into the Laodicean state, and for the keeping the Church safe in the Philadelphian, being enabled by a due quick-sightedness to foresee a far off how to order their affairs for their security against the Rabble of Gog and Magog. A topaz. It has its name from the Hebrew word Paz, which signifies Aurum solidum, solid Gold, or Gold well purified, for that makes it the more solid. This is that Gold tried in the fire, which Christ counsels the Laodicean Church to buy of him, for want of which she had become so poor and miserable. This topaz therefore may well be a ston in the Wall of the Philadelphian Church, to keep her still in that condition, it signifying pure love firmly radicated in the Divine Element of Regeneration. A Chrysoprasus. A Gem of an austere colour, as Grotius and others have noted, but the golden colour being mixed with it, it signifies Animum subtristem& benignum, the best temper of mind in the world, and most like to our blessed Saviour's. This is a great Conservative of the Reverence that is due to holy personages, when lightness and mirth diminisheth their esteem. And those, whom by this artifice they would win, ordinarily feed onely on the sweet of their Converse, but let the wholesome alone: like fishes that have a trick to nibble away the bait, and avoid the Hook. Such a severe guard therefore over our Converse, contributes also to the guard and safety of the City. A Jacinth. A ston of a bright clear Sky-colour, which therefore signifies that inward cheerfulness, calmness and serenity of mind in this state of the Regenerate, which the Apostle calls Righteousness, Peace and Joy in the Holy Ghost; which they having once tasted, they will be ever unwilling to be deprived of, and therefore never like to relapse from the state of Philadelphia or the New Jerusalem. An Amethyst. This ston, according to its Name, is an Amulet against drunkenness, so frequent a 'vice in the Sardian Church, to be drunk with wine and strong drink, as it was for the Whore of Babylon, to be drunk with the blood of Saints and Martyrs. But the Philadelphian Church keeps free from this debauchery, whereby she is secured from erring in Vision, and stumbling in judgement, and from the Armies of Gog and Magog, which would soon invade the City— Somno vincque sepultam, overwhelmed with sleep and wine. So necessary a ston therefore for the safety of the City, is this Amethyst to be placed in the Wall thereof. V. 21. The Gates being Inlets into the City this truly holy Church, they signify the entrance by Baptism, and are said to be of Pearl, the colour of that Gem showing the mildness and innocent child-like meekness of those that are fit to enter, as our Saviour has declared. See Mat. 18.2. And the Greek name of this Gem, in allusion to the Hebrew words Mar-garon, which signifies either bitter Conflict, or bitter Rumination, that may evidently denote a farther Requisite in those that be admitted, sincere Repentance for what is past, and a stout Resolution of resisting all temptations to sin for the future. The whiteness also of the ston may intimate the washing away the guilt and slain of sin in the Sacrament of Baptism. But now for the street of the City. Forum Urbis, as Grotius notes, the public place where they meet and transact affairs, it is said to be pure gold, like to transparent glass, because they do all things bonâ fide, in pure love and sincerity, as if they were transparent one to another, and could see one anothers hearts and thoughts. V. 22. There was no Judaical Temple like that in the Old Jerusalem, consisting of a gross material edisice with the Divine Residence in it. But the eternal uncircumscribed Deity is the Object of their worship; and the Lamb including the whole body of Christ, the holy catholic Church, is the House wherein he resides, the same with the City itself, which from his Presence there, is called Jehovah Shammah, Ezek. 48.35. See Dr. H. M. his Exposition on the place. V. 23. No need of the Sun, &c. No need of any Universal Patriarch or Prelate for a Sun, or an Universal Monarch for the Moon, as some would fancy the Pope and Emperour to have been. For the glory of God did lighten it; that is, the Spirit of God, which is compared to the Jasper ston, verse 11. which is said to be the Luminary thereof; this is the Sun or Supreme Power thereof, which alone is able to hold all together. And the Lamb is the light thereof, namely by shedding the promised efficacy of his Spirit into it. The Kings therefore of those many Kingdoms, that in those days become the Kingdoms of Christ, shall have no other Supreme Head over them but Christ himself, but be as the four and twenty crwoned Elders before the Throne of the Lamb, and have no other superior, neither Patriarch nor Monarch but he. See Esay. 24.23. V. 24. Here the Nations of them that are saved, and the Kings of the Earth that are mentioned, do plainly indicate that this Vision concerns the State of the Church here on Earth. And that the converted Nations and Kings that are saved, walk not in a blind implicit faith, but are Converts to the Dispensation of the Spirit, where the Word and the Spirit, which with the Lamb is said to be the light of this City, are the Rule, not the dark Decrees of both a fallacious and fallible Polity of men that adulterate doctrine for their worldly interest. V. 25. There shall be no Night there; No adversity nor ignorance in this Philadelphian Interval, while the eternal Spirit of Love shines upon them. And therefore they will be always ready at every one of their twelve Gates, standing open to all the four quarters of the World, to admit all single-hearted and sincere Proselytes. V. 26. Honour of the Nations into it. This again shows that it is understood of the State of the Church on Earth. And implies, that the best Spirits, and the most noble and considerable persons of all Nations will flow in to them, and be proselyted by them to the pure apostolic faith of Christ. V. 27. But no person of a scandalous conversation, none that commit Idolatry( though the Whore of Babylon would admit none but such) no Legend-mongers nor obtruders of absurd and impossible Doctrines, such as the Artificers of Babylon forged for filthy lucre-sake, none such may enter into this City, whose Gates are pure Pearl. But onely such who are noted up in the Book of the Lamb, as breathing after a life suitable to his. CHAP. XXII. ARG. A continuation of the Description of the New Jerusalem. The River of water of life running down from the Throne of the Lamb. The trees of life on each side the River. No curse nor fulminant Excommunications against Princes, but the meek Throne of the Lamb. No Night of Ignorance the Mother of Impostures, but the light of the Lord shines through all. A strong asseveration of the Angel, that the things hitherto delivered are true. John prove again to worship him, is forbid by him so to do; That the words of the prophesy of this Book are not to be sealed, the time of their orderly completion being at hand: And Providence giving no stop, but leaving both the wicked, and well inclined to the liberty of their own wills, but all to be rewarded according to their works by him, which is the first and the last. Who may enter into the holy City, and who excluded. The things of this Book sent, as it were of one entire Epistle, to the seven Churches in Asia. The earnest desire of Christ's Spouse after this New Jerusalem state. A very earnest Assertion that there will be such a State of the Church, with the penalty of those that would either lessen it or adulterate it. An Epistolar Conclusion to this entire Book of Prophecies sent as one continued Epistle to the Church Universal. AND he shewed me a pure river of water of life, clear as crystal, proceeding out of the Throne of God, and of the Lamb. 2 In the midst of the street of it, and of either side of the river, was there the three of life, which bare twelve manner of fruits, and yielded her fruit every month? and the leaves of the three were for the healing of the nations. 3 And there shall be no more curse, but the Throne of God, and of the Lamb shall be in it, and his servants shall serve him. 4 And they shall see his face, and his name shall be in their foreheads. 5 And there shall be no night there, and they need no candle, neither light of the Sun, for the Lord God giveth them light, and they shall reign for ever and ever. 6 And he said unto me, These sayings are faithful and true. And the Lord God of the holy Prophets sent his Angel to show unto his servants the things which must shortly be done. 7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophesy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel, which shewed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophesy of this book: for the time is at hand. 11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And behold, I come quickly, and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the three of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murders, and idolaters, and whosoever loveth and maketh a lye. 16 I Jesus have sent mine Angel, to testify unto you these things in the Churches. I am the root and the off-spring of David, and the bright and morning Star. 17 And the Spirit and the Bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophesy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. 19 And if any man shall take away from the words of the book of this prophesy, God shall take away his part out of the book of life, and out of the holy City, and from the things which are written in this book. 20 He which testifieth these things, saith, Surely, I come quickly. Amen. Even so, Come Lord Jesus. 21 The grace of our Lord Jesus Christ be with you all. Amen. The NOTES. V. 1. THis River of Water of life from the Throne of God is the faithful and effectual administration of Justice, and pouring forth holy and wholesome Doctrines and Monitions in the demonstration of the Spirit by them that are in the highest Authority in this City of God. Which authority is understood by the Throne of God, and of the Lamb, who in right of his Father is Supreme governor of all, and the immediate Actuatour of his Vicegerents. See the Prophet Amos, chap. 5.24. Let judgement run down as waters, and righteousness as a mighty stream. And Ecclestiastic. 24.25. where wisdom, and understanding, and the doctrine of knowledge are compared to the Rivers of Paradise. V. 2. This Verse is so plain a Transcript out of the Vision of Ezekiel, chap. 47.12. that here it is manifest again, that the description of that City being generally understood of a State of the Church here on Earth, this is so to be understood also. Besides that passage of the Leaves being for the healing of the Nations, confirms the same. For there is no want of Medicines and healing in Heaven. Was there the three of life, that is, Trees of life, else how could they be on this side and that side the River. Which Trees, according to the prophetic style, signify great Men, Grandees in Church and State, and are called Trees of life in opposition to the state of the wicked, whom judas( v. 12.) calls Trees, whose fruit withereth, without fruit, twice dead, &c. And yielded their fruit every month: So uncessant are they in the bringing forth the fruits of true Faith, which are good works. Here seems to be an Allusion to Psal. 1.3. and 72.7. The sense therefore is, That by the free current of Justice, and the countenancing pure doctrine from the Higher Powers, which the Throne of God intimates, holy and good men both in Church and State, will be in authority and esteem to manage the affairs of Christ's Kingdom, obliging all unto them by their Christian goodness and equity, which is the constant fruit which they bear. For the healing of the Nations, i.e. The people of those several Nations which are then brought under the Empire of Christ. It is an insinuation of the gentle, but effectual healing discipline which will be in this Philadelphian Interval. Those are the Leaves of these Trees to heal the sores of the people, by gently drawing away the corruption, whatever may be remaining in them. V. 3. No more curse. No more furious Papal anathemas or Excommunications to depose Kings and Princes, and to involve the Christian World in blood. But the Throne of God and of the Lamb, &c. The meek Empire of the Lamb of God shall obtain after the Tyranny of the bloody Antichrist, or two-horned Beast, who wore the Horns of the Lamb, falsely pretending to be his Vicar, but spoken like the Dragon decreeing Idolatries and barbarous Persecutions. V. 4. They shall enjoy the full light of the glory of God in the face of Jesus Christ. His Life and Spirit will be most sensibly revealed in them, and it will be plain to all from their outward conversation, whose they are, and to whom they belong, viz. That they are the faithful servants of Jesus. V. 5. No Night there. No ignorance, nor any persecution for not being ignorant, and for not admitting of things blasphemous and impossible. That ignorance is the Mother of Devotion, will be out of date in those days. Which principle sate like the darkness of mid-night on the Church, during the time of the Idolatrous Hierarchy. No Candle. No factitious lights or false instructions of carnal men. Nor light of the Sun. No pretended Infallibility of the Pope, whom his flatterers make the universal Sun of the Christian World, and put the Emperour, like the Moon, under his feet. God giveth them light, namely, by his Word, and by his Spirit, and they shall be no longer slaves to the cunningly contrived opinions of men; and in this freedom of the light of the Word and Spirit shall they reign for ever and ever. Nor shall the numerous Rabble of Gog and Magog be able to take the City. V. 6. These things are faithful and true; namely, These Predictions of the excellent State of the Church in the Philadelphian Interval, described or set out by the New Jerusalem; As stupendious as it may seem to flesh and blood, yet it is a most certain truth. Which vehement asseveration again plainly implies it a State on Earth. For any one that believes an Heaven hereafter, as S. John did, will easily aclowledge it to be as happy, holy and glorious, as is here described. But here it will not be amiss briefly to declare, that though there be so many and so certain marks to assure us, that by this New Jerusalem here described, is signified a State of the Church here on Earth, yet I question not, but that the description is such, that it is an intended Type of the State of the Church properly Triumphant in Heaven, and that as the Jewish Church was a Type of the Christian Church at large, so this excellent State of the Christian Church on Earth, signified by the New Jerusalem, is a Type of the Church Triumphant in Heaven, so transcendently there holy, happy and glorious. I say it is an intended Type of Heaven, and so fitly is the Close of all the Visions reaching to the last Thunder, when the wicked shall wallow in the fiery lake, and the godly be translated into that glorious State, the Archetypal Jerusalem in Heaven, of which the New Jerusalem on Earth was but a Type. But this is a thing not to be insisted on in these short Notes. See Dr. H. M. his Paralipomena Prophetica, chap. 20. And the Lord God, &c. But the Lord God of the holy Prophets has sent his Angel to show unto his servants, not onely things at such a distance, but the things also nearer at hand, to be done under the first six Seals. V. 7. Behold I come quickly. To support my Church in her Smyrnean Condition, under the second, third, fourth and fifth Seals, and to deliver her from her Persecutions under the sixth. And blessed is he that observeth what is written in the Prophecies of this Book for his own direction and comfort. V. 8. Which shewed me these things. And amongst other things the great glory of the Church Universal set out by the New Jerusalem. Which did so overcome him with joy, as that assurance did of the Conversion of his own countrymen the Jews, that again he was carried away into the greatest affection and veneration for the Messenger of such enravishing News. V. 9. Of thy brethren the Prophets, &c. viz. of those that truly believe in, and bear witness of Jesus Christ by the inspiration of the Holy Ghost, and of such as understand and believe the sayings of this Book, and have faith and courage to act accordingly, which no man can do but by the Power of the Spirit of God. Worship God. Accordingly as our Saviour has prescribed; Thou shalt worship the Lord thy God, and him onely shalt thou serve. V. 10. Seal not the sayings, &c. As if they concerned onely times a-far off, or many Ages to come. For the time is at hand, viz. The time of exercising the faith of the true followers of Christ, and of the savage cruelty of their Enemies. First, the faith of the Smyrnean Christians under Paganism, and then of the Pergamenian and Thyatirian Evangelici under a Paganochristian Synagogue. The faith of the one, and the foul cruel spirit in the other, would be still more and more manifested to the World. Divine Providence administering occasion for the discovering both in their colours, not forcing the wills of either by his absolute Omnipotency; whence it follows in the next Verse. V. 11. He that is unjust, &c. Let their unjust Cruelty, and barbarous Persecution, and foulness of life, and filthiness of Idolatry go on in the Pagan, and afterwards in the Paganochristian Polity; till they are ripe for judgement, I will not stop them: And let the righteous increase more and more in Honesty of Conversation, and Purity in Religion, and Zeal against all Idolatry, not refusing the Assistences of my spirit and grace. V. 12. Behold I come quickly, &c. namely, to judgement, and will abolish the Pagan Religion, and set up the Christian under the sixth Seal, in the reign of Constantine, and judge the Whore the Idolatrous Hierarchy, under the sixth Trumpet, and utterly destroy her under the seventh Vial; and he that is righteous, growing still more righteous; and he that is holy, still more holy, introduce the glorious State of the New Jerusalem under the second Thunder. These things are within the compass of my Providence and Power, For, V. 13. I am Alpha and Omega, &c. I am the first and the last, and my Kingdom shall out-last all Kingdoms, neither shall any Power upon Earth survive my reign in the Holy City Jerusalem. Whence follow the words of S. John, as relating to those times, in the next Verse. V. 14. Blessed are they that walk uprightly according to the external Word or Law, that they may be baptized at last into the dispensation of the Spirit of life in the New Birth, and thus entering through the Gates, may become true members of this living Church of Christ, the New Jerusalem, and enjoy all the holy and healing Privileges thereof which have been above described. V. 15. Without are brutish, obscene, Atheistical men, and juggling pretenders to Miracles, and Kainish persecutors had they but power, and in the mean time gross Idolaters, and either Lovers of lying Legends, or Inventours of them. These unclean Birds are kept out of the New Jerusalem, but have their dismal Haunts in the Rubbish and ruins of the demolished Babylon, as hath been noted above. V. 16. In the Churches, Alluding to the seven Churches in Asia, which signify the whole succession of the truly catholic and apostolic Church to the end of the World. The whole Book of the Apocalypse is, as it were, one Epistle to them all, as they are concerned in their several successions. Root and Off-spring of David. This may denote his Divinity and Humanity, and the being the Son of David the true messiah, his right to the Kingdoms of the Earth, Psal. 2.8. And from the greatness and glory of his Kingdom he is here called, the bright Morning Star, though in the Sardian Interval, onely the Morning Star. Whence it seems to glance at the beginning of the Philadelphian Interval, and respect the Heros on the white Horse with many Crowns on his Head, which suits well with the saying of S. John in the following Verse. V. 17. And the Spirit and the Bride say, Come. The Spirit, because this is the Commencement of those times that are properly called the Reign of the Spirit by the cabalists. And the voice of the Bride is added to signify the Churches earnest desire of a settlement of things into the glorious condition of the New Jerusalem upon the destruction of the bloud-drunken Idolatrous Babylon. Let him that heareth, say, Come; that is, let him pray for the Acceleration of so glorious a settlement of things. And then our Saviour speaks( for it seems to be a kind of Dialogue from verse 10. to the last.) And let him that is a-thrist, &c. He that sincerely hungers and thirsts after righteousness, and whosoever has a will and desire, let him come and enjoy the happy Privileges of this living City of God freely without money, as the Prophet speaks, Isa. 55.1. V. 18, 19. For I testify to every man, &c. The connexion betwixt these two Verses, and the foregoing Verse, is this: It is a reason to enforce the acceptance of his so earnest invitation to the enjoyment of the described condition, in that the condition is so certainly destined, and so good and perfect, that if any one presume to adulterate the same by adding any incongruous human Inventions thereto, he shall incur the plagues written in this Book, whether they concern this life, or the sulphureous lake of fire, which is the second Death. And if he be so faint-hearted, or of so little faith, as to conceit there will never be such an excellent State of the Church on Earth, he shall lose his part in the Holy City and Book of Life, he shall never be able to enter into the blessed New Jerusalem State neither here, nor in its Antitype, in Heaven. V. 20, 21. Surely I come quickly, viz. for the fulfilling the Visions of the first six Seals, and what synchronizeth with them, to support his Church in their Smyrnean affliction, and to defeat their Enemies under the sixth Seal. To which S. John answers, Amen, Even so come Lord Jesus. This was seasonable for him to say in his time, That Christ would come and judge the Dragon; As it was seasonable for the Church in the Pergamenian and Thyatirian Interval, and is now in the Sardian, to say, Come Lord Jesus to judge the Paganochristian Hierarchy quiter to be abolished under the seventh Vial; And in the Laodicean Interval, to say, Come Lord Jesus to that General judgement, when death shall be swallowed up in victory, and all the Saints shall be translated into the incorruptible state of Heavenly bliss and glory. And this whole Book being a general Monitory Epistle, as it were, to the Church Universal throughout all Ages, he suitably concludes with the usual form of Valediction in the Epistles of the Apostles. The grace of our Lord Jesus Christ, &c. See Dr. H. M. his Exposition and Notes upon these four last Verses. FINIS.