THe firſt Chapter of the Revelation of John doth ſpeak of things which muſt ſhortly come to paſs.

John calls it The Revelation of Jeſus Chriſt which God gave unto him, to ſhew unto his ſervants things which muſt ſhortly come to paſs.

John might well ſay that God did give it unto him, becauſe Jeſus Chriſt is God, as he doth make it appear in his following Diſcourſe in this Chapter.

Alſo thoſe ſervants which he was to declare this Revelation of Jeſus Chriſt unto, I declare it was unto the Miniſters of thoſe Seven Churches in Aſia, and from them to the Churches themſelves.

Alſo John doth ſpeak much of this Book of the Revelation by way of viſion, as well as revelation, and that doth make this Book of the Revelation to be the more difficult, and hard to be underſtood, or to be interpreted.

Therefore many wiſe and learned men have gone about to interpret ſome places of it, but have left the greateſt part of it as a ſealed Book which cannot be opened; and have left that which they have writ upon, as dark to the Reader as it was at firſt.

And the cauſe is, they do not know what revelation which doth ariſe from the Seed of Faith is, neither can they diſtinguiſh between revelation and viſion; many other reaſons might be given why, but I ſhall let that paſs now.

But to the matter in hand: It is ſaid that the knowledge of the •• great Myſteries ſhould be ſignified by his Angel unto his ſervant John.

Now what this Angel was, I ſhall ſpeak ſome thing of it hereafter.

But John was to beat record of the word of God, and of the teſtimony of Jeſus Chriſt, and of all things that he ſaw: and this record which John bear, it was to the ſeven Churches in Aſia.

Therefore he directed his Revelation to them, and his Revelation was this, 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.

Firſt, what is meant by him which is, and which was, and which is to come.

This he, I declare was no other but the Lord Jeſus Chriſt, this is he that is, becauſe he is now become fleſh, therefore he is called the Word of God, that is, the Word became fleſh, according to Johns ſaying, In the beginning was the Word, and the Word was with God, and the Word was God.

And this Word became fleſh, and dwelt amongſt us, and this was Chriſt which is that word of God, which is God, and is in heaven in that very ſame fleſh, which the eternal ſpiritual body became, and ſuffered death in.

And in this regard John did ſay, Grace and peace unto the ſeven Churches, from him that is, becauſe he is now become fleſh, and is now in heaven in that ſame body, as aforeſaid.

Secondly it is ſaid, and which was; this Jeſus Chriſt is he that was alſo, as you may ſee Exodus 3.14. A little before in that chapter God doth ſend Moſes to Pharoah, Moſes deſiring in whoſe name he muſt go, God giveth him this anſwer, God ſaid unto Moſes I am that I am: and thus ſhalt thou ſay to the children of Iſrael, I am, hath ſent me unto you.

This I am, I declare by Revelation, is no other but Jeſus Chriſt, and this is he which was; that is, he was without a body of fleſh at that time when he ſpake to Moſes and the Prophets, yet he had a body when he ſpake to Moſes, in the form and likeneſs of a man.

〈◊〉 man could not have been the Image and likeneſs of God, 〈◊〉 Gods body, though it was like a man, yet it was a ſpiritual ſub • tance clear as chryſtal, and as I may ſay, ſwifter then thought, brighter than the Sun.

Therefore Moſes could not ſee his face and live, for a mortal eye-ſight cannot ſee an heavenly and ſpiritual glory; therefore there is no ſeeing nor knowing of God before he became fleſh, nor how he is aſcended up into the ſame glory, where he was before, but by faith onely.

For no man can ſee the face of Jeſus now he is in glory, and live, no more then Moſes could ſee his face and live, before he became fleſh.

And this Jeſus was that I am, that ſpake to Moſes, and that Jehovah, and that God which was, that is, he was from eternity, and revealed to mankinde from the beginning.

Thirdly, This Jeſus is he which is to come, that is, he is to come to put an end to all time, that there might nothing but eternity remain; for as there was a beginning of time, ſo likewiſe there ſhall be an end of time; and as eternity had no beginning, ſo ſhall it have no ending.

But here lyeth the great myſtery, that eternity became time, and time became eternity again.

The meaning is this, God became fleſh, and fleſh was in time, and Chriſt he being that fleſh of God, therefore called by the Revelation of John he which was before he became fleſh, he was God then under the title of God the Father.

And after he did become fleſh, the Revelation of John doth ſay, He is that he is God now under the Title of God the Son, and as he is to come, he is God under the Title of God the Holy Spirit, yet theſe three are but one perſonal glory.

They are all called by the Revelation of John, but he that is, which was, and which is to come.

And as Moſes and the Prophets did ſee by the eye of faith, that God was a ſpiritual body in the form of a man, and that this God would become fleſh, this I ſay they did ſee by the eye of faith, and ſo were very well ſatisfied: the truth of this may be underſtood by the eye of Faith, from that ſaying of Moſes unto the children of Iſrael, where he ſayeth, God will raiſe you up a Prophet like unto me, him ſhall you hear.

That is, God will become fleſh himſelf, ſo that he may be capable to be a Prophet, that you may be the more capable to hear him; ſo likewiſe that place the 9. of Iſaiah, he propheſieth of God becoming fleſh, in that he ſaith, To us a childe is born, unto us a ſon is given; and the govenrment ſhall be upon his ſhoulder, and he ſhall be called the Mighty God, The everlaſting Father, The Prince of Peace.

This Iſaiah did ſee by the eye of Faith, that God ſhould become a little childe. Great is this myſtery of God, but few that underſtand it!

For this Jeſus is the onely wiſe God, which is, which was, and which is to come, which hath waſhed every true believers ſoul in his own blood, neither can any thing cleanſe and purge the conſcience of man from the guilt of ſin, and fear of eternal death, but the blood of a God.

But I ſhall ſpeak more of that hereafter, what ſhould be the meaning of thoſe Seven Spirits, which are before his Throne. I declare by Revelation, that thoſe Seven Spirits which were before the Throne of God, they were thoſe gifts and bleſſings of grace, which Chriſt gave unto the Miniſtery of the Seven Churches after his aſcenſion, as may plainly be read in the ſecond chapter of Johns Revelation.

Where he beginneth to write to the Seven Churches, and the Angel of every ſeveral Church; which Angel was the Miniſter; I ſay they had every one of them a ſeveral reproof, and a ſeveral gift and bleſſing; therefore I ſhall let the reproof alone, becauſe it would be too large to interpret.

Onely I ſhall name the ſeveral Bleſſings, becauſe the ſeed of Faith may the better underſtand the interpretation of them, therefore I ſhall ſet them down in order.

I. The firſt Gift and Bleſſing is ſent unto the Angel of the Church of Epheſus, which is as followeth, To him that overcometh will I give to eat of the Tree of Life, which is in the midſt of the Paradiſe of God.

II. The Bleſſing of the Church of Smirna, is, Him that overcometh ſhall not be hurt of the ſecond death.

III. The Bleſſing of the Church of Pergamos, To him that overcometh will I give to eat of the hidden Manna, and will give him a white ſtone, and in the Stone a new name written, which no man knoweth ſaving he that receiveth it.

IV. The Bleſſing of the Church of Thyatira, And him that overcometh and keepeth my works unto the end, to him will I give power over the Nations, and he ſhall rule them with a rod of Iron, as the veſſels of a Potter ſhall they be broken to ſhivers, as I received of my Father, and I will give him the morning Star.

V. The Bleſſing of the Church of Sardis, Him 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 will confeſs his name before my Father, and before his Angels.

VI. The Bleſſing of the Church of Philadelphia, Him that overcometh will I make a Pillar in the Temple of my God, and he ſhall go no more out, and I will write 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 write upon him my new name.

VII. The Bleſſing of the Church of Loadicea, To him that overcometh will I grant to ſit with me in my Throne, even as I alſo overcame, and am ſat down with my Father in his Throne. He that hath an • ar, let him hear what the ſpirit of Revelation in John hath ſaid unto all the ſeven Churches of Aſia.

THis Tree of Life in the middeſt of the Paradiſe of God: the Tree of Life is no other but the Perſon of Chriſt, and the eating of it is believing in him to be the onely God, this is, to eat the fleſh, and drink his blood.

2. He that overcometh ſhall not be hurt of the ſecond death: this ſecond death is an eternal death, that is a living death, and a dying life, that is always dying, yet never dead, this is called by the ſpirit the ſecond death, which all true believers ſhall be freed from, ſo that they ſhall not be hurt of the ſecond death.

3. He that overcometh will I give to eat of the hidden Manna, and will give him a white Stone, and in the ſtone a new name written which no man knoweth, ſaving he that receiveth it.

This hidden Manna, is that peace and ſatisfaction every true believer hath in his minde in believing in the true God, ſo that the mind or ſpirit doth feed upon thoſe ſweet refreſhments that floweth from their faith in the true God.

For thoſe motions of faith that doth ariſe in the mind, it feedeth upon the aſſurance of everlaſting life, for eternal life is that hidden Manna, which every true believer doth eat of.

So that the ſpirits of true believers doth eat of this hidden Manna of eternal life, even as the Jews did eat of that Manna that Moſes gave them in the Wilderneſs, which Manna is called Angels food.

That Manna Moſes gave them to eat, it did ſignifie the Law by which the holy Angels did live by, and by that holy Law the Angels do live, that Law being written in their natures of pure reaſon.

And by their feeding upon that Law, that is, by their perfect obedience to God their Creator, they do live in his preſence for ever.

So that the Manna that came down from Heaven, it was but a type or figure of the Angels Law written in their natures, by which they live in the preſence of God to eternity.

So likewiſe there is a Law written in the nature and ſeed of faith, that is to ſay, in every true believer, and by this Law written in his heart, he cometh to perfect obedience of faith, and ſo liveth by the faith of the Son of God, as Paul ſaith.

But I ſay true believers now they live by the faith of God himſelf, and ſo it may be called the faith of Gods elect.

So that every true believer doth eat of the hidden Manna, that is, they eat the fleſh of Chriſt, for he is that bread that came down from heaven, that whoſoever doth eat thereof ſhall never dye.

So that to ſpeak properly, the fleſh of Chriſt is that hidden Manna, and that refreſhments and aſſurance of eternal life, as I ſaid before, is but types and figures, as the other Manna was to the Jews.

So that every one that doth truly believe in the true God, he doth eat of the hidden Manna: it may well be called hidden Manna, for indeed it is hid from the greateſt part of the world, and very few there is that doth eat of it at all.

For none doth eat of it but thoſe to whom it is given, but the Angels Manna is eaten of by every man and woman in the world: And as for this white Stone, this white Stone ſignifies clean hearts: as thus, whereas the heart before it was a heart of ſtone, or a ſtony heart, and not onely ſo, but it was a black ſtony heart defiled with ignorance, blindneſs, darkneſs, and unbelief.

So that the heart was compaſſed about, and covered with the fear of hell, and torment of ſoul, and now this black or red ſtony heart, it is purified by faith in the blood of the Lamb.

It having a new Law written in it, that is the Law of faith, and ſo cauſeth men to walk in Gods Statutes; which Statutes of God is to believe thoſe whom he ſends, and that Faith will purifie the heart of that ignorance, darkneſs, and unbelief.

So that in ſpiritual matters the heart of man will become a white ſtone: it is called a white ſtone, becauſe it is cleanſed from thoſe things aforeſaid, and made white by faith in the blood of the Lamb.

So that this white ſtone is no other but a new heart, or the old heart made new by the power of Faith.

And as for the new Name that is written in this white ſtone: this new Name is a ſecret knowledge and aſſurance, that he is one of the redeemed of God.

So that he hath the Name of the ſecond Adam written in his heart, even as all men have the Name of the firſt Adam written in their hearts, becauſe all men are in the fallen ſtate by nature children of wrath.

And ſo every man can read his name, in that he can read it in his own heart, they all being under the name of the firſt Adam.

But the name of this ſecond Adam, which is called A new Name, which none knoweth ſaving he that receiveth it, this experience will witneſs that no man can know that ſecret knowledge and aſſurance of his own redemption by the ſecond Adam, but he that hath it written in him by the finger of Faith.

So that all that do receive this white ſtone, they have this new Name written in it, which they themſelves can read to their eternal joy and glory, though others cannot who have it not.

Here thoſe that are ſtrong in faith, who holdeth out to the end in keeping Chriſts works, that is, who ever holdeth out to the end of his life, in ſuffering for the faith of Jeſus.

He will give him that doth ſo, power over the Nations, and he ſhall rule them with a rod of iron.

That is, he by his faith and ſufferings ſhall have power over the Nations; although he looſe his life, yet he ſhall have power over the Nations, becauſe his ſufferings for truth ſhall lye ſo heavy upon the conſciences of thoſe Nations that perſecute upon that account, that ſhall be ruled as it were with a rod of iron; for there is rods of iron upon the ſpirits of men, as there is upon the bodies of men.

For this rod of iron which breaketh mens ſpirits to pieces, even like a Potters veſſel, by wounding their conſciences with the guilt of innocent blood; ſo that the iron rod of Gods wrath will make them afraid of hell, and torment will ſeize upon them, and the fear of Gods eternal vengeance upon them, for this ſin of innocent blood.

So that all their peace, joy and comfort they had in this world, is broken in pieces by this iron rod of ſuffering for truth. For was not that Nation of the Jews, who put the Lord of Life to death, broken to pieces in the comfort of their ſouls, by that iron rod of Chriſts ſuffering death?

And not onely ſo, but the temporal iron rod did break that Nation to pieces a ſo in a few years after. Did not many of thoſe Nations that perſecuted the Apoſtles and Saints in the primitive times, had not they a rod of iron upon their hearts?

And not onely ſo, but a temporal rod of iron which broke them to pieces, as to the peace of their mindes, and to their temporal peace alſo, as Hiſtories doth mention: ſo that ſuffering for truth it is as ſtrong an iron rod to break perſecuting ſpirits to pieces, even as a rod of iron doth break a Potters veſſel.

For this is to be minded, that he that had the greateſt faith never made uſe of any ſword of ſteel, nor any temporal rod of iron, but as the Sword of the Spirit doth cut mens ſouls both ways.

So this rod of iron it is uſed in a ſpiritual ſenſe; for as words of truth doth cut men to the heart, as the Jews were at Peters words, ſo ſuffering for truth it doth bang the hearts of perſecuting men, even as a rod of iron, and breaketh all their peace and hope to pieces, even as a Potters veſſel.

So that he that hath power to ſuffer for his faith, he ſhall break his enemies to ſhivers, both ſpiritual and temporal, even as Chriſt did by his ſufferings.

And as Chriſt did conquer by his ſufferings over death, ſin, and hell; and not onely, but over thoſe perſecuting ſpirits which cauſed him to be put to death.

I ſay he brake all his ſpiritual and temporal enemies to pieces, even as a potters veſſel is broken to pieces with an iron rod.

Even ſo it will be with every true believer whoſe faith doth hold out to the end, he ſhall conquer both ſin, death and hell in himſelf; and not onely ſo, but he ſhall rule his enemies without him as with a rod of iron, by keeping them under the fear of eternal death who perſecute for truths ſake.

So that the peace and hopes of their mindes, by the patient ſufferings of the Saints, will be broken in ſhivers, even as a Potters veſſel.

And Chriſt will give him the Morning Star. This Morning Star is that Day-ſtar that doth ariſe in the heart, as the Apoſtle ſpeaks.

This Morning, or Day-ſtar is that light of truth, or light of the true God, that doth ariſe in the heart of every true Believer, and doth guide him in the right way; ſo that the ſoul is guided by the light of this Star in the way of truth here, even to the aſſurance of eternal life.

And ſo the light of this Morning Star doth lead every true Believer into that eternal glory which God hath promiſed to all thoſe that do overcome thoſe ſpiritual enemies within, and all per • ecuting ſpirits without, by his faith and patience, &c.

AS for this white raiment, I ſhall ſhew what is meant by it in ſeveral places of this Treatiſe, and as for Chriſts not blotting his name out of the Book of Life.

And as for the Book of Life, and how mens names are written therein, the Reader ſhall finde in the following Diſcourſe.

And as for his name not blotted out of the Book of Life, the meaning is this, That he that overcometh, as aforeſaid, ſhall not looſe the ſenſibleneſs of his name being written in the Book of Life, but ſhall have a certain aſſurance of it in himſelf.

For when a man doth not know by faith that his name is written in the Book of Life, that is, he having no aſſurance that he is of that Seed that ſhall be ſaved, he cannot truly ſay any otherwiſe but that his name is blotted out of the Book of Life.

For though a mans name, as he is an elect Veſſel, is written in the Book of Life, yet he not knowing, it is to him as if it were blotted out of the Book of Life.

So on the contrary, if any man ſhall vainly imagine that his name is written in the Book of Life, as moſt people in the world do, and he being of the contrary ſeed, his name is not written in the Book of Life; neither is he certain that it is not ſo.

So that neither of theſe two, they being both uncertain of the thing in themſelves, their names may be ſaid to be blotted out of the Book of Life.

For the Seed of Faith his name is written in the Book of Life, but he knows it not: and the ſeed of Reaſon his name is not written in the Book of Life, yet he thinks it is, but doth not certainly know that it is not.

So that to the apprehenſion of them both, their names are blotted out of the Book of Life.

For this I ſay, that except a man hath ſome witneſs in himſelf by voice from God, or ſome ſecret revelation, or by a ſtedfaſt faith in thoſe Meſſengers whom God doth ſend, he cannot know that his name is written in the Book of Life, but rather fear that his name is blotted out of it.

So that the aſſurance that a mans name is not blotted out of the Book of Life, is when a man hath the witneſs in himſelf, that he knoweth the true God, and doth ſuffer perſecution for the truth, and not for a lye, as all the world doth.

And ſo he that overcometh by faith and patient ſufferings for truth, he cometh to have the witneſs in himſelf that his name is written in the Book of Life, and that his name ſhall not be blotted out, no not by God himſelf.

This Pillar in the Temple of God, it ſignifies the great ſtrength of faith and patience that was in the Church of Philadelphia.

So that their great faith ſhould enable them to ſuffer with ſuch patience, that they ſhould become a Pillar in the Temple of God, that is, their faith ſhould be as a Pillar to encourage, and ſtrengthen, and bear up thoſe that were more weak in faith, and more fearful to ſuffer.

But he that overcometh ſhall be as a Pillar to bear up the weak, even as a Pillar of a Church of ſtone doth bear up the building that ſtandeth upon it.

For the Temple of God is no other but true Believers: they are called by the Spirit The Temple of God; and he that is ſtrong in faith, and doth overcome all perſecution by patient ſuffering for his faith in God, he ſhall be made a Pillar to help bear up the Church of God.

And he ſhall go no more out.

That is, he ſhall go no more out from being a Pillar, but he ſhall be eſteemed of God a ſtanding Pillar in his Temple to all Eternity.

So that God will write upon him his own Name, and the name of the City of God: The Name of God is to be a King, Prieſt, and Prophet.

So that he that overcometh, as aforeſaid, ſhall have this name written upon his heart, King, Prieſt, and Prophet unto God.

And as for the name of the City of God, New Jeruſalem, which cometh down out of Heaven from God; which New Jeruſalem I have opened what it is, in the Interpretation of the Eleventh of the Revelation.

And as for the New Name God will write upon him, I have ſhewed what it is before.

Here the Reader may ſee what the Spirit doth mean by overcometh. That is, he overcometh ſin, death, and hell within himſelf; theſe being principalities and powers within a man.

Alſo he overcometh all perſecution, and the malice of the devil, the ſpirit of reaſon without a man.

Theſe things, I ſay, are overcome by the power of Faith, in ſuffering patiently for truth, as aforeſaid.

For this was the way that Chriſt did overcome all his enemies, and when he had overcome by his death ſin, in that he dyed unto ſin.

And he overcome death, in that he was deaths death.

Alſo he overcame hell, in that the grave was not able to hold him under.

Therefore it is ſaid by the ſpirit, Oh death, I will be thy death, oh grave, I will be thy victory.

Alſo he overcame by his ſufferings the ſpirit of reaſon, the devil, who always perſecuted the Prophets and Saints; I ſay he overcometh by his death this ſpirit of reaſon, the devil, in that he hath procured by his death an eternal damnation to all perſecuting ſpirits.

So that he hath overcome them, and will kill them with a ſecond death, where will be weeping and gnaſhing of teeth for evermore.

And he overcometh theſe enemies aforeſaid, he is ſate down in the Throne of the Father.

That is, he is ſate down in the ſame Glory, as he had when he was the Creator, or the ſame Glory which he had before the world was.

Even ſo in like manner ſhall every Prophet, Apoſtle, and Saint that overcometh thoſe enemies aforeſaid, by the power of his Faith, and his patient ſufferings for truth.

To him will Chriſt grant to ſit with him in his Throne; that is, he ſhall ſit with Chriſt, or be with Chriſt in the Kingdom of Eternal Glory.

Even as he himſelf after his ſufferings, is ſate down in the kingdome which he had before the world was.

Which is called by the ſpirit the Throne of the Father, in relation to that twofold condition in God, as I have ſhewed in this Treatiſe following.

Thus in ſhort I have given the Interpretation, what is meant by thoſe ſeven ſeveral Bleſſings, given by the Spirit to the ſeven Churches of Aſia, and how they all differ one from another, and yet all have relation to one and the ſame thing, even to eternal happineſs, joy and glory in the preſence of Almighty God, their God, their King, and Redemeer.

I Would have the Seed of Faith alſo to underſtand, that Chriſt the onely God is he which did ſend forth theſe ſeven Spirits unto the ſeven Churches. Therefore called by the Revelation of John, the ſeven Spirits which are before his Throne. The ſeven Spitits, I declare by Revelation that they are but one Spirit, even the Spirit of Jeſus Chriſt, the onely wiſe God bleſſed for ever and ever.

Onely this I would have the Seed of Faith to underſtand, that this one ſpirit of Chriſt it hath ſeven ſeveral operations or workings in the ſeven Churches.

Therefore called by the Revelation of John, ſeven Spirits before the Throne.

Therefore you may read that John in his writing to the ſeven Churches of Aſia, giveth ſeven ſeveral Bleſſings as aforeſaid.

So likewiſe he cometh with his meſſage to the ſeven Churches, with ſeven ſeveral titles, and yet all from one God and one Spirit.

As thus: Firſt, he writeth to the Church of Epheſus with this title, Saith he, that holdeth the ſeven Stars in his right hand, who walketh in the middeſt of the ſeven Golden Candleſtick • .

Theſe Golden Candleſticks are the ſeven Churches. Is there any ſpirit that can walk in the middeſt of the hearts of the ſeven Churches but the Spirit of Chriſt, which is God? ſurely no.

Secondly, John writeth to the Church of Smirna, Theſe things ſaith the firſt and the laſt, which was dead, and is alive.

Is not Jeſus Chriſt the firſt and the laſt? Was not he dead and roſe again? And ſo is alive? Surely it is. This was the ſaith of John, and the reſt of the Apoſtles, and it is my faith alſo.

Thirdly, John writeth theſe things unto the Church in Pergamos, Saith he who hath the ſharp Sword with two edges. This Sword with two edges, it cometh out of Chriſts mouth, I ſuppoſe all men that profeſs the Scriptures will confeſs it.

Fourthly, Unto the Church in Thyatira he writeth, Theſe things ſaith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine braſs.

Here the Spirit of Chriſt gives himſelf forth under the title of his Son-ſhip, but to the former Churches he gives himſelf forth under the title of the Father-hood.

Yet under the title of the Son-ſhip, he is exceeding glorious, ſeemingly more glorious and terrible, then under the title of God the Father.

For here his eyes are like unto a flame of fire, and his feet like fine braſs; yet all this while it is he, the ſame he which is the firſt, and the laſt, that is cloathed with fleſh and bone, yet a glorified body in the heavens above the Stars.

Fifthly, Unto the Angel of the Church in Sardis write, Theſe things ſaith he that hath the ſeven Spirits of God, and the ſeven Stars. This he is Chriſt the firſt, and the laſt, he that was dead and is alive, this is he that hath the ſeven Spirits of God, and the ſeven Stars.

Who can have the ſeven ſpirits of God, but he that is God? And who can rule and govern the ſeven Stars which are the ſeven Churches, but God onely?

Sixthly, To the Angel of the Church in Philadelphia write, 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.

I ſuppoſe that all men which profeſs the Scriptures will acknowledge that this muſt needs be God; he which is Holy, he that is true, he that hath the key of David: who can ſhut up the minde of man in ignorance and darkneſs, as he doth the wiſe and prudent men of this world; and no man can open their underſtandings.

Alſo he can open the underſtandings of the Seed of Faith, and let the light of life ſhine into their hearts, and no man can ſhut up their hearts.

And he that can do this, it God: I ſuppoſe it will be confeſt by all, but not believed but by few, yet it is plain in Johns Revelation that this God is no other but Jeſus Chriſt.

Seventhly, To the Angel of the Church of the Loadiceans write, Theſe things ſaith the Amen, the faithful and true Witneſs, the beginning of the Creation of God.

Jeſus Chriſt is the Amen, the true and faithful witneſs, he is alſo the beginning of the Creation of God, becauſe he is, and was that God that created the world, and all things therein in the beginning.

According to that ſaying in Scripture, ſpeaking of Chriſt, By him the world was made, and without him was nothing made which was made.

Intimating that there was, nor is any thing created or made by any other God or infinite Spirit whatſoever, but by the Lord Jeſus Chriſt onely.

Here the Seed of Faith may ſee that the Revelation of John, hath ſet forth Jeſus Chriſt to be he that is, and which was, and which is to come, and that theſe ſeven Spirits before his Throne, proceeded from Jeſus Chriſt the onely wiſe God, bleſſed for ever; yet I declare that it was all but one Spirit of God, going forth into the ſeven Churches of Aſia, in giving them ſeven ſeveral reproofs, and ſeven ſeveral bleſſings, as aforeſaid, as I have here ſet down.

Alſo the Revelation of John hath given, anſwerable to the ſeven Bleſſings, ſeven ſeveral Titles to this God, according to their ſeveral operations and Bleſſings in the ſeven Churches of Aſia.

Therefore called the ſeven Spirits which are before his Throne.

Therefore I have ſet them down in order as before written.

And becauſe the Seed of Faith may underſtand and know that theſe ſeven Spirits ſpoken of by John, are no other but that one Spirit of Jeſus Chriſt, the onely wiſe God, he that is, and he that was, and he which is to come.

I ſay, from this Jeſus proceeded thoſe ſeven Spirits, and thoſe ſeven Titles are attributed to him which is, which was, and which is to come,

That is, this Jeſus is he that by his Spirit or Grace holdeth

1. The ſeven Stars in his right hand, who walketh in the midſt of the ſeven Golden Candleſticks. The ſeven Stars in his right hand is the the Miniſtry of the ſeven Churches, and the Golden Candleſticks are the Churches themſelves, as aforeſaid.

2. This Jeſus is he that is the firſt, and the laſt, which was dead, and is alive.

3. Chriſt is he that hath the ſharp Sword with two edges, in that he is the Judge of the quick and the dead.

4. This Chriſt Jeſus is he whoſe eyes are like unto a flame of fire, and his feet are like fine braſs.

5. This Jeſus is he that hath the ſeven Spirits of God, becauſe he is God, and hath the ſeven Stars.

6. This Jeſus is he that is holy, he that is true, he that hath the Key of David, he that openeth, and no man ſhuteth, and ſhuteth, and no man openeth.

7. This Jeſus is the Amen, the faithful and true Witneſs, the beginning of the Creation of God.

THus in ſome meaſure I have opened what is meant by him which is, which was, and which is to come, and what is meant by the ſeven Spirits before his Throne.

It will be neceſſary to open ſomething what is meant by his Throne.

The Throne of Chriſt I declare is where he is, as it is with an earthly King; where the King is, there is his Throne, eſpecially where the King doth ſit in Judgement upon any matters of life and death.

But if he be not there in his own perſon, yet his Arms is ſet over every place of Judicatory, and the Judge of that place doth ſit under the Kings Arms, repreſenting the perſon of the King.

And ſo the Judge fits in the Kings Throne.

Yet it may be ſaid that the Kings Throne is there alſo, for the Kings Throne is all over his Dominions and Kingdoms, though he himſelf be but in one particular place, where his honor, and glory, and greatneſs may be moſt manifeſt.

And that place where his glory is moſt ſeen, and where he doth uſually ſit in Judgement, I ſay that place may properly be called the Kings Throne.

For if the king were not a perſon, and had a kingdom, how could he ſet up a Throne in it?

And if there be a Throne ſet up in a kingdome, there muſt of neceſſity be a King to ſit upon it.

And this King muſt be the perſon of a man, elſe why ſhould we call him a King?

So likewiſe the Lord Jeſus Chriſt, he being God and Man in one ſingle perſon, he hath a kingdom above and beyond the Stars, and he being King of heaven, he hath a Throne to ſit upon himſelf.

And many other Thrones in his kingdom above the Stars for all his Prophets, Apoſtles, and Meſſengers which he hath ſent in this world.

Even as a King hath many Judges and Meſſengers in his earthly kingdom, and the King hath given them many Thrones to ſit upon which are viſibly ſeen by the eye of ſence and reaſon:

So likewiſe the eye of Faith doth as perfectly ſee God their King ſitting upon his Throne in the kingdom of glory above the Stars, and all thoſe Prophets, and Apoſtles, Meſſengers, and Ambaſſadors which he hath ſent, to ſit upon Thrones of glory alſo.

So that there is Thrones of Glory in Heaven, as there is here on earth; and there is a King of heaven to ſit upon that Throne of Glory, as there is many kings here in earth which doth ſit upon Thrones of glory here.

Becauſe this world is in many Kings hands, therefore divided into many Kingdomes; and that is the very cauſe that earthly Kings fight, and kill one the other.

But the Kingdom above the Stars is but one kingdom, and hath but one King over it, and this King is no other but God himſelf, which ſitteth upon the Throne of Glory.

But I ſhall have occaſion to ſpeak ſomething more of Thrones hereafter, therefore I ſhall ſay no more of it here, onely this will give you a little light into it.

ANd becauſe men might be throughly convinced that Jeſus Chriſt is the onely God, I would have them to conſider theſe places of Scriptures, and the interpretation.

And ſee if they will bear any other ſenſe; and being well grounded upon that, they will underſtand the whole matter the better.

Therefore I ſhall paſs by ſome verſes in this chapter, I not conceiving them to be of ſo great concernment as this is.

The 8th verſe of this chapter, John meaning Chriſt, where he ſaith, 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.

Here you that have faith to believe, may underſtand that Jeſus Chriſt is the beginning and the end, the Lord Almighty.

And as John being in the Iſle of Patmos, as he ſaith in the 9th verſe, for the word of God, and for the teſtimony of Jeſus Chriſt; here John ſeemeth as if he did ſuffer perſecution for two, that is to ſay, for God, and for Jeſus Chriſt, yet in the 10. and 11. verſes, he concludes them both in one, ſaying, That he was in the ſpirit on the Lords day, and heard behinde me, as he ſaith, a great voice as of a trumpet.

I would have the Reader to obſerve that the Seventh-day, Sabbath which was given to the Jews, was called the Lords day.

Becauſe it was given by the Lord Almighty to Moſes, and by him given to the people of Iſrael, and ſo called the Lords day.

So likewiſe the Reſurrection of Chriſt, it being the firſt day of the week, is called the Lords day alſo.

Now here being two Lords-days, and yet but one Lord of them both, how ſhall this matter be reconciled?

Thus the Lords-day which was made by the power of his Creation is one thing, and the Lords-day that is made by the power of his Redemption is another.

Becauſe the Lord Almighty was in two ſeveral ſtates: as thus, when he created the world, and made man in his own image and likeneſs, he himſelf was a ſpiritual ſubſtance; a body in form like a man, but no fleſh, blood and bone.

This God was when he created man, and all things elſe; but when God became fleſh, he was in another condition, he now having fleſh, blood and bone, that he might work a Redemption to the Seed of Adam, to a more excellent condition then that was wherein he was created, and a more miſerable condition to the ſeed of the ſerpent, then he was created in.

And this I would have the Seed of Faith to underſtand, that the ſame God which created man, I ſay, the ſame God redeemed man; which thing is two proper and diſtinct works for one and the ſame God to do.

Therefore diſtinguiſhed by two ſeveral denominations, of Father, and Son.

Neither was it proper for God after he became fleſh, to create any thing.

Neither could God have redeemed mankind to an eternal happineſs, but by his becoming fleſh.

Neither could any ſerpent or devil have put God to death, if God had not took upon him the nature of man.

For the nature of man cloathes it ſelf with fleſh, blood and bone, and ſo is made capable to be put to death by the ſeed and nature of reaſon; which is the ſerpent, or devil.

But I ſhall ſpeak more of Gods death hereafter, onely this I would have the Seed of Faith to minde that twofold condition of God, as aforeſaid.

And then you will not ſtumble at Johns ſaying, that he did ſuffer for the word of God, and for the teſtimony of Jeſus Chriſt.

As if they had been two diſtinct things, and ſo he doth in ſome other places in this book of the Revelation, as in the firſt chapter verſe 5, he ſaying, And from Jeſus Chriſt, who is the faithful witneſs, &c.

Which doth intimate to the ſeed of reaſon, as if there were two Gods.

But I declare it is ſpoken with relation to Gods twofold condition, that is to ſay, the proper power and work of God, as he was the Father, it was to create.

And the proper power and work of God, as he is the Son, it is to die, and to redeem.

And yet all but one God, but in two conditions or in two ſtates, therefore ſet forth by the revelations in the Scriptures under nomination of Father and Son.

Therefore I would willingly have the Seed of Faith to underſtand the twofold condition of God.

And then the Scriptures, which doth ſeem to contradict one the other, will be reconciled in one, and ſo there will be a great deal of peace ariſe from the right underſtanding of the Scriptures.

And the cauſe why where is ſo much diſſatisfaction in reading the Scriptures, by the profeſſors now adays, it is becauſe they underſtand them not: this I know by experience.

But as I ſaid before, as there was a twofold ſtate in one God,

So likewiſe there was two Lords-days as aforeſaid, yet but one God.

But the meaning of John when he ſaith, he was in the ſpirit on the Lords day.

I declare his meaning was the day of Chriſts Reſurrection.

And this he calls the Lords-day, that is, it was the day of Gods riſing from death to Life, in that death was not able to keep him under; for death doth keep every creature under it, neither could any creature nor Son of God overcome death, but God himſelf.

Therefore Chriſt muſt needs be God the Father of all Life, in that he gave life to all creatures in his creation.

And nothing could procure by his death a Reſurrection of a new life, and an eternal Redemption, but the blood and death of God himſelf.

Therefore let the Seed of Faith lay as much truſt upon the blood of Chriſt, believing it to be the blood of God, as they can.

The more weight they lay upon it, the more peace and ſatisfaction they ſhall finde.

So on the contrary; thoſe that deny and call it blaſphemy for a man to ſay that God did die, I ſay there is no ſalvation for ſuch a man, neither will he finde any benefit by the blood of Chriſt, becauſe he looks upon it to be but the blood of the humane nature, or the blood of a man; notwithſtanding the Scriptures is ſo full to prove that Chriſt is God, and Chriſt he died, therefore God did die.

And this Revelation of John is more clear that God did die, then any other Scripture, as you may ſee in the 11. verſe of this Chapter: in the 10. verſe he was in the Spirit on the Lords day, what day that was I have ſhewed before.

And John heard behind him a great voice as of a Trumpet in the 11. verſe, ſaying, I am Alpha and Omega, the firſt and the laſt, and what thou ſeeſt write in a book, and ſend it unto the ſeven Churches, &c.

And in the 12. verſe, John turned to ſee the voice that ſpake to him, and being turned he ſaw ſeven Golden Candleſticks, theſe ſeven Golden Candleſticks, were the ſeven Churches of Aſia, as aforeſaid.

And in the 13. verſe, and in the midſt of the ſeven Golden Candleſticks, one like unto the Son of Man, cloathed with a garment down to the foot, and girt about the waſte with a Golden Girdle.

This great voice which John heard, it being as the ſound of a trumpet, came from no other but from Jeſus Chriſt, the onely God, he being that Alpha and Omega, the firſt and the laſt,

Which bade John write in a book what he had ſeen.

And in the 12 verſe, John turned to ſee the voice, and in ſtead of ſeeing the voice, he ſaw him that ſpake the voice.

And he was like unto the Son of Man cloathed with a Garment down to the foot.

Now what this Garment is, I ſhall unfold hereafter: There is many other glorious expreſſions in this Chapter, to ſet forth this Son of Man in his glory, but I ſhall paſs by them, onely this I would have the Seed of Faith to minde, that this Son of Man which John ſaw in the midſt of the ſeven Golden Candleſticks, who was cloathed with a Garment down to the foot.

I declare it was the ſame Alpha and Omega, which ſpake that great voice, and John turning to ſee this Alpha and Omega, he ſaw him like unto the Son of Man.

Therefore I would have the Seed of Faith to obſerve that there is no ſeeing of God, the Alpha and Omega, neitheir by viſion nor by faith, but in the form of a man.

Therefore called the Son of Man, ſo that though Chriſt be called the Son of Man, yet he is nevertheleſs God.

For he is the Alpha and Omega the firſt, and the laſt, as you may plainly ſee in the 17. verſe of this chapter,

Where he ſaith, 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.

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.

Here you that have faith in the true God, may clearly underſtand that this Jeſus Chriſt, which is called the Son of Man i • the Alpha and Omega, the firſt and the laſt.

Alſo it may be as clearly underſtood by the Seed of Faith, that God did die.

For if God be Alpha and Omega the firſt and the laſt, as I think all men will confeſs, then I ſay the ſame Alpha and Omega, and the ſame firſt and laſt, is he which was dead and is alive for evermore.

And was there any God that ſuffered death and roſe again, but Chriſt?

Hath any God the keys of hell and of death in his hands, but Chriſt onely?

And that you may ſee the truth of this, that Chriſt is Alpha and Omega, the firſt and the laſt, though become a Son, having fleſh, blood, and bone, that he might be capable to ſuffer the pains of death, as aforeſaid.

Yet he is looked upon by the eye of Faith, to be the firſt and the laſt, the Lord Almighty, he being the ſame as the Prophets propheſied of, as you may ſee Iſaiah the 41. and 4. verſe, Who hath wrought and done it, calling the generations from the beginning? I the Lord the firſt, and with the laſt, I am he.

So likewiſe in the 44. of Iſaiah and the 6 verſe, Thus ſaith the Lord, the King of Iſrael, and his Redeemer the Lord of hoſts, I am the firſt, and I am the laſt, and beſides me there is no God.

I would have the Seed of Faith to underſtand that this Lord, and this God, which is the firſt and the laſt that Iſaiah ſpeaketh of, is the ſame that John ſpeaketh of in the Revelation, onely the Prophet ſpeaketh of him as he was in the condition of the Father, and was to redeem his people from their ſins; but John ſpeaks of him as he is a Son, and that he hath ſuffered death, and redeemed his people.

And ſo John calls him the firſt and the laſt, as he was a Son and ſuffered death, but is now alive for evermore. Amen.

Yet all but one God, even the the man Chriſt Jeſus, who is that Alpha and Omega, the beginning and the end, the firſt, and the laſt, he who was dead and is alive, and behold he is alive for evermore.

And no other God hath the keys of hell and of death but Chriſt onely, which he hath purchaſed by his own blood; his blood being no leſs then the blood of God, the Alpha, and Omega, the firſt, and the laſt, as aforeſaid.

IN the firſt verſe of the 5 chapter, John ſaw in the right hand of him that ſate on the Throne, a Book written within, and on the backſide ſealed with ſeven Seals.

Why doth John ſay he ſaw in the right hand of him that ſate upon the Throne a Book written within, and ſealed on the backſide with ſeven Seals, when as he that ſate on the Throne was no other but God the Creator of all things?

And Jeſus Chriſt is he that created the world, and all things therein, as aforeſaid?

And yet he that had the Book in his right hand, was not to open the Book, nor to looſe the Seals thereof.

The meaning is this, that Chriſt Jeſus as he was God the Father • , and Creator of all things, it was not his proper place and work to open the Book with ſeven Seals;

For it doth belong to him, as he is God the Redeemer.

For, as I ſaid before, God did, and doth act according to the twofold ſtate and condition he was in.

So that he had the Book of Life in his right hand, as he was God the Creator; but as he is God the Redeemer, he muſt take the Book out of his own right hand, and open it, and looſe the Seals thereof.

For John in his viſion did ſee Chriſt to ſit upon the Throne as he was God the Father, and the Creator.

Alſo in his viſion he ſaw Chriſt ſit upon the Throne as he was God the Son, and as he ſuffered death, and ſo redeemed mankinde.

And in like manner he and the Elders give thanks and praiſe unto him, as he is the Creator.

And ſometimes they give thanks unto him all together, as he is the Redeemer.

Yet all but one God, however it doth ſeem by Johns viſion, as if there were two, when as it is ſpoken with relation to a twofold ſtate and condition in God.

But who can underſtand but the Seed of Faith?

Therefore I would not have the Seed of Faith to ſtumble at theſe ſayings of John, which doth here and there ſpeak as if there were two Gods.

But conſider, he ſpeaks it but by way of viſion, and all viſions can never be underſtood ſo clear and plain as interpretation is.

For I am certain that John did believe in no other God but one, even Jeſus Chriſt the onely wiſe God, bleſſed for ever and ever, though ſpoken of with relation to a twofold condition, as I have ſhewed before.

This Book which was in Chriſts right hand, as he was God the Father, I declare it was the Book of Life wherein was written the names of all the elect ſeed of all the ſeven Churches of Aſia, and of all the elect ſeed of the ſeven Churches of Europe

I ſay, the elect ſeed are all written in that Book of Life which is in Chriſts right hand, and the ſeven ſeals on the backſide of this book, they were the ſeven viſible Churches of Aſia.

That is, they were ſealed up by the doctrine and faith of the Goſpel, they received the holy ſpirit of promiſe, whereby they were ſealed in their ſouls with the holy Spirit of promiſe, that they were redeemed unto eternal happineſs, by the blood of the Lamb.

And this I ſay, that the witneſs of the ſpirit of Faith, in the conſcience here in mortality, it is but a ſealing up to the day of glory.

Therefore what aſſurance, witneſs, or ſealing ſoever a man hath in his ſoul in this life, it is called by the Revelation of John, but a ſeal on the back ſide of the book of Life.

For thoſe ſeven Churches of Aſia were ſealed with the holy Spirit of promiſe, in that they believed the doctrine of Chriſts death and reſurrection, and ſo they were ſealed in their hearts with the aſſurance of eternal life, their names being written within the book of Life,

And becauſe there was ſeven Churches of Aſia which did truly believe, and were ſealed in their ſouls with the aſſurance of everlaſting life,

They are called ſeven Seals on the backſide of the Book of Life.

For all ſealing of this ſide of death, it is called but ſealing on the backſide of the Book of Life;

For it is much like unto a book or letter, the matter and ſubſtance is within the letter or book, but the ſeal is without, or on the backſide:

But he that breaketh open the ſeal of the letter or book, he ſeeth what is within;

So is it with Chriſt, he having the Book of Life in his right hand, wherein the elect Seed are written, and the aſſurance of faith which the elect Seed of the ſeven Churches of Aſia had, and as others have, are called the ſeven Seals on the backſide of the Book of Life,

Which no man in heaven nor in earth could open the Book, nor looſe the Seals thereof, but Chriſt as he is God and Redeemer.

You that have faith may ſee what is meant by the Book, and by the ſeven Seals on the backſide, &c.

ANd in the 8 verſe, The four beaſts, and the four and twenty Elders fell down before the Lamb.

And in the 9 verſe, They ſung a new Song, ſaying, Thou art worthy to take the book, and open the Seals thereof, for thou waſt ſlain, and haſt redeemed us to God by thy blood, &c.

I would have the Reader to mind theſe words, why the four beaſts, and the Elders did ſing a new Song.

Obſerve it is called, a new Song, in oppoſition to the old ſong.

As the Goſpel of Jeſus is called the New Teſtament, and the Law of Moſes is called the Old Teſtament;

So likewiſe there is the ſong of Moſes and of the Lamb; that is, the ſong of the Lamb.

Now the Song of Moſes may be called the old ſong, or the firſt ſong, becauſe Moſes, the Prophets, and Elders of Iſrael, and Saints under that Teſtament.

I ſay, they gave praiſe, honor, and glory unto Chriſt, as he was God the Father and Creator.

And as he was the Creator, he bleſſed them with temporal bleſſings, and temporal deliverances.

So that Moſes and the people of Iſrael, ſing praiſe unto God for his wonderful works, which he had wrought by the hand of Moſes.

As you may read in the Scriptures in the Song of Moſes, how wonderfully he doth praiſe, honor, and magnifie the God of Iſrael, who had gotten himſelf a great and terrible name among the heathen.

And this is called the ſong of Moſes, or the old or firſt ſong, becauſe it was the firſt manifeſtation of God, as he is the Creator;

For Moſes was the firſt man that gave us to know any difference of the God of Iſrael, from the God of the Heathen.

And this manifeſtation as Moſes gives us, is that we might know God, as he was the Creator, and did deliver his people in a more wonderful manner, then any other heathen gods could do.

And in this regard Moſes and the Elders of Iſrael gave praiſe, honor, and glory, unto the God of Jacob,

He delivering them out of ſo many temporal dangers; and not onely ſo, but bleſſing them with many temporal bleſſings, which cauſed this ſong of Moſes to be ſung by the children of Iſrael.

And in this regard the ſong of Moſes may be ſaid to be old or the firſt ſong, he being the firſt commiſſionated man to write that which we call the Old Teſtament.

Therefore the ſong of Moſes may be called an old Song.

Becauſe the ſong of the Lamb is more new; for redemption was after creation, therefore called a new Song.

It is called a new Song in relation to a new condition, as the Song of Moſes was with relation to temporal bleſſings, as aforeſaid.

But this new Song of the Lamb is with relation to ſpiritual and eternal Bleſſings.

So that John in his viſion was ſenſible upon what account this new Song was ſung.

And he ſeeing in the viſion the four beaſts, and the four and twenty Elders fall down before the Lamb.

Having every one of them Harps and golden Vials, full of odours which are the prayers of Saints.

Now theſe golden Vials are meant the hearts and ſouls of the four Beaſts, and four and twenty Elders.

And the odours, is that grace and ſupplications which was offered up unto the Lamb thorow thoſe golden Vials.

Which Vials are the hearts and ſouls, as aforeſaid.

And thoſe Harps are the tongues of the Beaſts, and Elders, and Saints, which are as Harps to ſound forth the praiſe of the Lamb.

For this I muſt tell you, that the tongue of every Saint ſhall be as a Harp, to praiſe the Lamb for his great and unſpeakable work of Redemption, which is more to be magnified by the Seed of Faith, then the work of Creation.

So that the Beaſts, and the Elders, and Saints may very well ſing that new Song, in the 9 verſe 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 & tongue, and people, and nation.

That is, thou haſt redeemed us to thy ſelf by thy own blood, for though thou art called a Lamb, thou art no other but God.

And thy blood is no other but the blood of God, though called the blood of the Lamb.

Becauſe of that twofold ſtate and condition thou wert in.

And as the work of Redemption is of greater value to the redeemed ones, than their Creation was, therefore it is that thoſe who are waſhed in the blood of the Lamb, have Harps given them to ſound, or ſing this new Song of Praiſe and Thankſgiving unto him that hath waſhed them in his own blood.

And the new ſong which the Beaſts, and Elders, and Saints doth ſing, is ſet down in the 12 verſe, Saying with a loud voice, Worthy is the Lamb that was ſlain, to receive power, and riches, and wiſdom, and ſtrength, and honor, and glory, and bleſſing.

And ſo to the end of the Chapter, giving praiſe unto the Lamb for their Redemption.

And this is that new Song which the Beaſts, and Elders, and Saints, ſhall ſing to eternity.

It is called a new Song, becauſe it is the Song of the Lamb.

For there is but two Songs in all, to wit the Song of Moſes, and the Song of the Lamb, and bleſſed and happy are all thoſe that can truly ſing the ſong of the Lamb, to know they are redeemed and waſhed in his blood.

IN the 3 verſe it is ſaid, And when he had opened the ſecond Seal, I heard the ſecond Beaſt ſay, Come and ſee. And in the 4 verſe, There went out another horſe, that was red, 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.

Theſe four beaſts which John ſaw in the viſion, did ſignifie unto him thoſe wonderful Tranſactions which were, and ſhould be acted here on earth in the ſtate of mortality, in the time of the four Monarchies.

And ſignified unto John in the way of viſion by four horſes.

Now the ſecond horſe that did appear to John in the viſion, was a red horſe, and power was given to him that ſate thereon to take peace from the earth, and that they ſhould kill one another.

This Monarchical Government went forth upon a red horſe, that is, ſhedding of blood ſhould be the greateſt work he that ſate thereon ſhould do.

It was called a red Horſe, becauſe of the much ſhedding of blood; ſo that the blood of men is called a red Horſe, even as the righteouſneſs of faith is called a white Horſe.

And as the ſouls of the Saints were made white with the blood of the Lamb, ſo are theſe ſouls made red with ſhedding of one anothers blood;

So that every mans ſoul became a red horſe, and he that ſate upon this red horſe had power given him to take peace from the earth, and for that purpoſe the • e was given unto him a great ſword.

Now this great Sword it was to kill, and in killing one another, peace muſt needs be taken from the earth.

So that this Kingly Power, though they were many Kings, yet they are called but him that ſate upon the red horſe.

So likewiſe, though there were many thouſand ſlain, and had their blood ſhed, yet they are all called but A red horſe; ſo that there is but the horſe and his rider: for Kings and Magiſtrates do ride upon the people, in that they command the people to kill one another.

So that people which go to fight to ſhed one anothers blood, may well be called A red horſe, for they make their ſouls as red as ſcarlet with blood-ſhed.

And the power of the Magiſtrate doth ride and ſit upon this red horſe, for he hath a great ſword given unto him to command perſecutors to kill one another, and they muſt obey and become a red horſe, or elſe they muſt be killed themſelves.

Thus in ſhort I have given you the ſignification of the red horſe, and of him that ſits thereon.

For the Sword, Famine, or Peſtilence, doth always take peace from the earth: and he that ſate upon this red horſe was ſuch a Power or Government, that did kill many men with the ſword.

And it is called A great Sword, in regard it ſhould prevail and do much execution in that kinde, therefore ſaid to go forth upon a red horſe.

To ſignifie that he ſhould ride upon bloody-minded men that ſhould ſpare neither man, woman, or childe, therefore called A red horſe.

ANd in the fifth verſe, And when he had opened the third Seal, John heard the third Beaſt ſay, Come and ſee: and he beheld; and a lo black Horſe, and he that ſate on him had a pair of balances in his hand.

This black horſe which John ſaw in the viſion, it was the ſpiritual bindneſs and darkneſs upon the mindes of men, which makes them to worſhip falſe gods, or idols; they being not ſo much as enlightned in the Law of Reaſon,

That is, their mindes and underſtandings had the moſt ignoranteſt and loweſt degree of reaſon, which made them to become extream idolatrous; their mindes being ſo dark, they fall to worſhip any thing in ſtead of God.

Even the Sun, Moon, Stars and Planets: Now theſe people that do this, are exceeding dark in their mindes.

But let us come to thoſe that are more enlightned, as the people of Iſrael were by the Law of Moſes, and thoſe we call Chriſtians, being educated under the diſcipline of the Old and New Teſtaments, which are called The Scriptures.

Yet men being in their ſtate of nature, they are very dark in their minds concerning the knowledge of the true God, and the true ſpiritual Worſhip which God requires;

For the not knowing of God, is the cauſe of all falſe worſhip, which darkneſs hath, and doth lye almoſt upon the whole Creation.

For was not that a great darkneſs upon the minds of the people of Iſrael, that would worſhip a Calf for a God?

And hath not the ſame darkneſs deſcended upon the mindes of them that profeſs themſelves to be Chriſtians, beſides that pitchy and black darkneſs that lieth upon the heathen?

Is not the Pope and Romane Catholicks full of ſuperſtition and idolatry, becauſe they know not the true God? Hath not the Epiſcopacy ſome ſuperſtition and idolatry in it, though not ſo much as the Romane Catholickes? So the Preſbyter and Independent, Baptiſt, Ranter, and Quaker, they be all ſuperſtitious and idolatrous in their wroſhip.

Nay, the Quaker that ſeemeth to have the leaſt idolatry in their worſhip of any, yet they are idolatrous alſo.

For they meet, preach, and pray to an unknown God, as well as the others afore-mentioned.

For they have no other God but the light of Chriſt, as they call it, and this light of theirs ſeemeth to be the greateſt and pureſt ſpiritual light of all, but it is the greateſt ſpiritual darkneſs of all.

For they are more willfully ignorant of the true God, then any of the reſt afore-mentioned.

So that ſpiritual darkneſs hath overſpread the minds of all Profeſſors of Religion, as it hath done the Heathen;

For none of them knows the true God, nor the true ſpiritual Worſhip which God requireth, as aforeſaid.

So that this ſpirituall blindneſs and darkneſs that lieth upon the generality of mens minds, their not knowing the true God, nor his true worſhip, is that black horſe which John ſaw in the viſion.

Alſo he that ſat upon this black horſe had a pair of balances in his hand.

He that ſat on this black horſe was an ignorant power, King or Kings, or Magiſtrates power that was extream ignorant of any true ſpiritual knowledge either of God, or of his Worſhip:

But mighty full of ſuperſtition and idolatry, but had great power to command the dark-minded people to worſhip what he pleaſed.

So that he rode, or ſat upon their dark minds as upon a black horſe;

For he had ſuch power that he brought them all into a uniformity of worſhip.

So that things were mighty plentiful, as you may read verſe, 6. A meaſure of wheat for a penny, and three meaſures of barley for a penny.

Onely to ſignifie the plenty of earthly things, when ignorance being in power, it rides or fits upon the black horſe of idolatry.

This I think by experience will prove the truth of it as well as Scriptures.

Was not that a plentiful time when they baked Cakes to the Queen of heaven?

Was there not great plenty when the Roman Catholick did put Chriſt into worſhip? When they had brought all people to a uniformity of religion, all things were plenty.

Then men grew exceeding rich, ſo that particular men had ſuch vaſte eſtates, that they could build a Church at their own charge, or an Hoſpital, or Almſ-houſes, ſo there was great plenty, their being but one religion, and a uniform government in matter of worſhip:

All peoples minds being dark as to any true ſpiritual knowledge,

So that they became as a black horſe for thoſe ignorant Popiſh Kings to ride or fit upon: and he that ſate upon the black horſe, had a pair of ballances in his hand.

Onely to ſignifie that equal dealing in temporal matters, ſeeing there was a uniformity in worſhip, there ſhould be an equal and juſt dealing in the temporal,

And for that purpoſe there was a pair of ballances in the hand of him that ſate upon the black horſe.

For ignorant reaſon doth many times deal more juſtly, then that reaſon that is more ſubtile and cunning doth.

For in former times, when there was no religion durſt appear but the Papiſt religion and worſhip, which was, and is ſtill exceeding full of ſuperſtition and idolatry,

There was a great deal more juſt dealing between man and man in temporal things,

And men were more freer to truſt one another then they are now.

So that things were exceeding plentiful, and cheap; for a general uniformity in idolatry muſt needs cauſe love one to another.

For differing in worſhip maketh the greateſt breach of all, even between the neereſt relations, as Father, and Son, Mother, and Daughter, they will all part upon the point of worſhip, ſooner then upon any natural offence whatſoever.

This may be proved by Chriſts words, that a man muſt f rſake Father, and Mother, Houſe, and Lands, for his ſake, elſe he is not worthy of him: This alſo experience will prove it, that ſome people will willingly ſuffer more for their worſhip, though it be a lie, then for any natural loſe whatſoever.

And as for the oyl, and the wine, which he that ſate upon the black horſe, muſt not hurt; the oyl, and the wine ſignifies that little ſmall remnant of the Seed of Faith, which did not worſhip God in that idolatry no way as the generality of people did, their appearance being ſo ſmall, that they were not worth the perſecuting or compelling to worſhip as the generality of people did, much like unto thoſe ſeven thouſand that did not bowe their knee to Baal.

Thoſe ſeven thouſand were never miſt by Iſrael, nor by the Prophet Elijah.

For the worſhippers of Baal were ſo numerous, that Elijah thought there was none but himſelf that did worſhip the God of Jacob.

But there was ſeven thouſand that had not bowed their knee to Baal.

And theſe were the oyl, and the wine that ſhould not be hurt, by compelling of them, to hurt their conſciences by worſhipping a falſe God, as the generality of the people did, thorow the darkneſs of their mindes.

They being the black horſe, for the ignorant dark power of the Head-Magiſtrate to ride or ſit upon.

For as the horſe is black, ſo is the rider with ignorance and darkneſs in ſpiritual worſhip.

Onely he that ſits upon the black horſe, is the dark power of reaſon;

Therefore the Apoſtles calls it the power of darkneſs, for it is the dark reaſon of man that doth act deeds of darkneſs.

Therefore called the power of darkneſs: and the deeds of ſpiritual darkneſs in point of worſhip, is called by the Revelation of John, he that ſits upon the black horſe.

Becauſe he commandeth all people to worſhip his imaginary God,

And the people thorow the darkneſs of their underſtandings, they do obey, and ſo they become in point of ſpiritual worſhip, a black horſe.

For the dark power of reaſon to ſit, or ride upon, &c.

ANd in the 7 verſe it is ſaid, And when he had opened the fourth Seal, I heard the fourth beaſt ſay, Come and ſee: and in the 8 verſe, John 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.

I would have the Reader to minde the interpretation of this pale horſe, becauſe everyone of us muſt be a pale horſe for death to ſit upon.

Except we be ſwallowed up of life, as Moſes and Elijah was;

Which I, nor no man elſe at this day doth know he ſhall.

So that death muſt ride upon all ſinful fleſh.

Now to give you the meaning what this pale horſe is, it is no other but the ſinful ſoul of man and woman.

Therefore as the Scriptures ſaith, When ſin entred into the world, then death entred in upon it.

So that as ſoon as ever the ſouls of Adam and Eve had let ſin enter into their ſouls.

Then death entered; for death did ride upon ſin, and ſin did ride upon the ſoul of ours firſt parents,

According to that ſaying of God, in the day that thou eateſt thereof, meaning the forbidden fruit, thou ſhalt dye the death.

So that as ſoon as ſin entred into their ſouls, death entred alſo.

So that the ſouls of Adam and Eve became as a pale horſe, for death to ride upon.

For there was not onely the fear of this firſt death, but the fear of eternal death alſo,

Which made the ſoul of Adam to fear, therefore he went to hide himſelf.

For the fear of death will make the ſoul to look pale, ſo that it will become a pale horſe for death to ride upon.

For by ſin entering into the world, death got power over all life;

So that death ſits upon all life, both upon man and beaſts.

For the beaſts are made ſubject to death, by reaſon of the fall of man;

Onely I would have the Reader to underſtand this ſecret, that the creatures, the beaſts, were created of God, on purpoſe to be killed for the nouriſhment of man.

But if ſin had never been committed by man, death would never have entered upon the life of man nor beaſt.

That is, no beaſt would have died naturally, as they do now.

But what were killed on purpoſe for ſome uſe, ſo that no man would have had ſuch loſe as ſome men now have.

Some are undone by the dying of Horſes, others by Cows, and others by Sheep, and this is death that hath entered into the world upon the beaſts.

For the ſin of Adam brought death upon all his poſterity, and upon the beaſts alſo, as aforeſaid.

So that the life of man and beaſts is become a pale horſe for death to ſit upon,

And the fear of death in Adam, did make his ſoul to look pale,

And ſo it doth in all mankinde, the fear of death it makes the ſtouteſt heart to look pale; eſpecially when the fear of eternal death is not taken away.

As very few men in the world have the fear of the ſecond death taken from them.

So that their ſouls look pale indeed; ſo that the generality of men and women have the fear of eternal death, that ſits upon their ſouls, ſo that they are that pale horſe that death rideth upon.

And hell follows immediately after the firſt death: the ſecond death and hell go both together hand in hand.

Theſe things I ſay, will make any ſoul to look pale.

This I can experience both by my ſelf and others, before I came to know the true way of redemption.

And becauſe you the Seed of Faith may know, that the ſoul of man is that pale horſe that death ſits upon,

Which ſin did cauſe to enter upon all life.

I ſay, this death it entered upon the life of God himſelf;

So that God died unto ſin, that is to ſatisfie ſin, that ſin which brought death with it might enter upon the life of God, and kill that life in God for a moment.

But the life of God being more ſtrong then death, it pierced thorow the body of death, and quickened a new life again.

So that he overcame death, in that death could not keep him under it,

As it doth the firſt Adam, and his poſterity.

It is much like unto a valiant ſoldier, who by his valor and ſtrength, paſſeth thorow a body of men well armed.

And by his getting thorow that body of men, he comes to rout and ſcatter them, and gets the victory over them.

So was it with Chriſt the onely God, he laying down his Godhead life, it being in the Manhood unto death, he paſſed thorow death, and killed that which did kill him, to wit, ſin, death, and hell.

Theſe being mighty ſtrong enemies, too ſtrong for any created ſoul or life to encounter with.

None could do it but the life of the eternal God himſelf;

For ſin lyeth heavy upon the ſoul of man, and death is the king of fears, it maketh kings to fear and tremble at the ſight of it.

And hell is worſe then death it ſelf; yet theſe ſtrong enemies are overcome by the blood of the Lamb, and in all thoſe that have faith in it, and doth truly underſtand it.

So that you that have faith may ſee, what this pale horſe is John ſpeaketh of, and what death is that ſits upon the pale horſe.

And what power they have given unto them, over the four parts of the earth.

Even to kill with the Sword, and with hunger, and with death, and with the beaſts of the earth.

The pale horſe and death hath power given them over all life, in the four parts of the earth.

So that ſome being ſo affrighted at death, they ſhall kill with the ſword.

And others again ſhall be ſo fearful of death, that they ſhall ſtarve themſelves for hunger.

Others again ſhall come under death by natural diſeaſes, even as the beaſts of the earth dieth.

So that death that rideth upon the pale horſe, hath power given as long as this world doth laſt, over all fleſh that hath life.

For it is life that muſt die, and death muſt take it into his cuſtody, and ſwallow up life into the belly of death.

Elſe he cannot be called death, except death doth utterly annihilate life, it cannot properly be called death.

For while life is in being, death is utterly annihilated in life.

So that there is no being for death at all not in that mans body.

But when death entreth into that mans blood, who was ſo full of life before,

Then death groweth more and more in the blood, and eateth up the life quite into death.

So that there is nothing to be ſeen in all that life, but a dead body.

For death hath got the life of that body in the body, for the body was life before, as well as the ſoul.

But death having overcome them both, they are both ſwallowed up of death.

So that you may ſee death as he is;

As you did ſee life as he was before.

And not that the life goes out of the body, as men do vainly imagine, ſo that death is he that rideth upon the pale horſe, as I ſhewed before.

And theſe four horſes as John ſpeaketh of in his viſion, are the ſame horſes as Zechariah ſpeaketh of in his viſion, Zechariah the 6 and the 3 verſe, the Prophet ſaw in his viſion, four Charrets, and Horſes, the firſt Charret had red horſes, and the ſecond had black horſes, and the third had white horſes, and the fourth had grizled and bay horſes.

Now the Prophet expreſſeth in his viſion the horſes in the plural number, to be more horſes then one of a ſort.

But John declares them in his viſion in the ſingular number.

Therefore though there be more expreſt by the Prophet, yet the matter and ſubſtance is all one;

For all horſes are comprized under thoſe four.

So that there needeth no further opening of the horſes, then there hath been.

For there is enough ſaid concerning thoſe four horſes, and their riders, to ſatisfie the Seed of Faith.

But if one ſhould ſpeak never ſo much, the ſeed of reaſon will not be ſatisfied.

Onely this I would have the Reader not to ſcruple, becauſe the Prophet calls the fourth horſe grizled and bay, when as John calls it a pale horſe.

For grizled doth ſignifie death ſitting upon the life, as paleneſs doth.

So that the thing is all one, though differing ſomething in words.

So that there needeth be no further interpretation upon thoſe four horſes, therefore I ſhall paſs by them, and come to the next thing of concernment.

IN the 9 verſe of this chapter, At the opening of the fifth ſeal, John ſaw in the viſion the ſouls of them that were ſlain under the altar for the word of God, and for the teſtimony which they held.

Now I would have the Reader to conſider, that viſions doth many times preſent to him that ſeeth it,

Things that are at a diſtance and far off, as at preſent, or neer at hand.

As if the thing were in preſent being;

This hath been the uſual cuſtom of thoſe that write thoſe viſions in the Scriptures.

They being preſented to the choſen Prophets and Meſſengers of the moſt high God,

Thoſe viſions ſo preſented, were to ſignifie either ſome extraordinary happineſs and deliverances to a particular perſon, or people, or nation; or elſe ſome great judgement, and deſtruction to a perſon, people, or nation, in the temporal, as aforeſaid;

Or elſe viſions are preſented to the underſtanding of man, to ſignifie ſpiritual and eternal bleſſings,

To a number of people, or elſe to ſignifie ſpiritual and eternal miſeries unto a number of people.

So that what viſions be declared by choſen men of God, though the thing be not immediately at hand, whether the viſion doth ſignifie temporal or ſpiritual things,

Yet the Seed of Faith doth look upon it, as if it were in preſent being.

Becauſe they believe the truth of the thing; as thoſe Prophets of old did propheſie of Chriſts coming in the fleſh, as Iſaiah ſaith in the 9 chapter, To us a Childe is born, and to us a Son is given, meaning Chriſt, &c.

Now the Prophet ſaith, he is born, when as he was not bor • many hundred years after that;

And ſo other of the Prophets looked upon the birth of Chriſt the Redeemer, as in preſent being.

For, as I have ſaid in my other Writings, that faith doth look at things afar off, and at a diſtance, as neer at hand, and in preſent being.

But becauſe the ſeed of reaſon cannot do ſo, therefore they do not prevent neither the temporal nor the eternal judgement that will come upon them.

But you the Seed of Faith may know, that John did ſee in the viſion by the eye of Faith, the ſouls of them that were ſlain under the altar,

And he heard the cry of them, when the fifth Seal was opened,

That God their Redeemer would avenge their blood on them, hat dwell on the earth.

That is, upon the perſecutors that dwell on the earth.

Now I would have you the Seed of Faith to underſtand, how theſe that were ſlain under the altar could cry for vengeance, ſeeing they were dead under the altar, and yet is ſaid, to cry aloud for vengeance, on them that perſecuted and put them to death.

The meaning is this, that the blood of thoſe that were ſlain for the teſtimony of Jeſus, it did cry vertually and efficaciouſly unto God, that he would avenge it according to his will and promiſe.

And ſo God doth hear the cry of their blood, that was ſlain under the altar.

I ſay, God doth hear their cry, as he did the cry of the blood of Abel, it came up unto God, as in Gen. 3. and 10. And God ſaid unto Cain, What haſt thou done? the voice of thy brothers blood cryeth unto me from the ground.

So that the blood of Abel did cry from the ground, unto the Lord for vengeance: and who muſt the righteous Judge be avenged of, but he that ſhed his brothers blood?

And in this manner did the ſouls of them that were ſlain under the altar for the word of God, and the teſtimony they held, cry for vengeance upon thoſe that perſecuted, and put them to death.

So that you the ſeed of reaſon may ſee, that there is power in blood that is ſhed for conſcience ſake in point of worſhip, to cry unto the Lord for vengeance upon thoſe that do murder, and kill upon that account.

And no perſecutor of that nature will eſcape vengeance to come, no more then Cain did eſcape that ſlew his brother.

For the blood of thoſe that are ſlain in ſuch a caſe, as aforeſaid, will ſpeak no better things then the blood of Abel.

But the very ſame thing will cry aloud for vengeance, as the blood of Abel, and as their blood did that was ſlain under the altar, as John ſaw in his viſion.

Therefore the blood of Chriſt is ſaid to ſpeak better things then the blood of Abel: But this I muſt tell you, it ſpeaketh better things to thoſe that have faith in his death, and ſo are waſhed by faith in his blood.

To thoſe it ſpeaketh peace, joy, life, and ſalvation to the ſoul, and theſe are better things then the blood of Abel, or the blood of the Saints, which ſpeaketh to the ſoul, fear, horror, death, and eternal damnation.

Theſe be the things that the blood of Abel, and all innocent blood doth ſpeak, and the blood of Chriſt will ſpeak the ſame things, as Abels blood doth, to thoſe that perſecuted and put him to death at that time.

So that according to the ſerpents deſire, his blood will be upon them and their children; for the ſerpents children are thoſe that walk in the ſteps of their fathers, and as they that put him to death, were the ſeed of Cain their father, as Chriſt ſaid.

To thoſe Jews that ſought his life, he ſaid unto them, You are of your father the devil, and his works you do; for he was a murderer, and a liar from the beginning.

And who was he that did the firſt murder? was it not Cain? and they were his children, and all perſecuting men ſince have been their children.

And in perſecuting the innocent Saints, they juſtifie the deeds of their fathers that perſecuted Chriſt, and their perſecuting of Chriſt, in ſo doing they juſtified the deeds of the devil their father, that ſlew the Prophets, and Cain that ſlew Abel.

The grandfather of all perſecuting devils, for worſhipping of God contrary to the tradition of their fathers.

So that the blood of righteous Abel, the blood of Chriſt, and the blood of the Saints, will be upon the conſciences of the perſecuting ſeed of the ſerpent, and upon their children, who walk in the ſteps of their grandfather Cain.

And this hath, and will be fulfilled upon all the children of thoſe perſecuting Jews, which put Chriſt to death.

So that his blood will be upon them and their children; for theſe are their children, and may be called ſo who are the ſeed of the ſerpent, who walk in the way of their fathers, who did kill the Lord of Life.

And ſo his blood will be upon them and their children, as they did deſire.

So that his blood doth cry, as the blood of Abel did, for eternal vengeance.

For none will ſhed blood upon that account, but the ſerpent or devil, and thoſe that are his children.

So that you whoſe underſtandings are enlightned, may ſee that there is a vertue and power in the blood of Prophets, Apoſtles, and righteous men which are Saints, who ſuffer for the true declaration and worſhip of God.

To cry unto the Lord for vengeance, upon thoſe that ſhed their blood,

And the Lord will hear the cry of blood, more then he will the cry of the Saint before his blood was ſhed.

For the very deed of murther for Religion ſake, hath the reward of vengeance in it.

So that God the rightous Judge muſt needs do right to reward every one according to his works;

So that the ſuffering of perſecution and death for Truths ſake, as theſe Saints did, as John ſpeaketh of, ſhall have a bleſſed reward, as is ſaid in the 11 verſe, Thoſe that were ſlain under the altar for the word of God, and the teſtimony they held, they had white robes given unto every one of them.

And it was ſaid to them, Reſt yet for a little ſeaſon, until their fellow ſervants alſo and their brethren that ſhould be killed as they were, ſhould be fulfilled.

So that you the Seed of Faith may know that theſe ſouls that were ſlain under the altar, were not yet in heaven, neither is thoſe white robes yet put upon them, notwithſtanding it is ſaid, there were white robes given them.

For ſurely if thoſe ſouls had been in the heaven of glory with their white robes of the rightouſneſs of faith upon them, God would never have bid them reſt a little ſeaſon untill their fellow ſervants, and brethren were killed, as they were.

So that it may be clear to you that have faith in the death of the ſoul, and of a reſurrection that there is no ſouls go to heaven without bodies.

So that ſouls cannot go to heaven, and put on white robes to ſtand in the preſence of God without bodies,

So that theſe ſouls which cried for vengeance muſtly ſtill in the earth and reſt a ſeaſon, untill the reſt of the Seed of Faith hath paſſed from death as you have.

So that God may raiſe you all together, and cloth you all with white robes of rightouſneſs and immortality, and glory, at the reſurrection at the end of the world.

So that you may all be rewarded and clothed with white robes together, and not ſome ſerved this year, and other ſome the next, but you ſhall all be happy together.

So that you muſt reſt yet a little ſeaſon, untill all things is accompliſhed, and then I will bleſs you with an everlaſting crown of life,

Becauſe you ſuffered death for my name, in witneſſing to me, and I will avenge your blood upon mine and your enemies, that perſecuted and put me and you to death.

They ſhall have their reward alſo; which reward of their deeds will amount to no leſs than to eternal damnation, where the black and dark fire of hell ſhall burn in their ſouls to eternity.

Which ſhall cauſe them to cry, Oh the eternity, the eternity, with ſorrow, pain and ſhame: And when you Saints ſhall receive your eternal joys, then ſhall your enemies receive their eternal ſorrows.

Which is not yet, neither will it be until all things be fulfilled which the Scriptures hath foretold of, which cannot be long, as men do vainly imagine.

Becauſe the true Witneſs of the Spirit is now extant in the world, who hath declared and made manifeſt the myſtery of the true God becoming fleſh, and what the right Devil is, with many other heavenly myſteries.

So that you that have faith in this Commiſſion of the Spirit, ſhall at the end of the world receive, with the reſt of the Saints, white robes with them, and you will not think it long; for Faith doth look upon eternity as real, as if it were in preſent being.

So that John might ſay by h s revelation in his viſion, that he ſaw under the Altar the ſouls of them that were ſlain for the word of God, &c. and the white robes that were given unto them.

Becauſe he by faith knew that God will give thoſe that are clothed with the white robes of the righteouſneſs of Faith, a Crown of everlaſting joy and glory, at the end of the world, which is as ſure as if it were in preſent being.

Therefore by faith he may ſay he ſaw the Saints that ſuffered for the teſtimony of Jeſus, to have white robes given them, as if the thing were already done; for when things are certain to be done, and nothing can prevent it, a man may ſay it is done.

So it is with Faith, it knowing that nothing can prevent Gods deſign and purpoſe, in that he hath determined to ſave and bleſs thoſe the Seed of Adam, and to deſtroy and curſe thoſe the ſeed of the Serpent, to eternity.

So that eternity is looked upon by the Seed of Faith to be in preſent being. And this was Johns revelation in the viſion which he ſaw in the opening of the fifth Seal.

NOw in the twelfth verſe, John ſaw when he opened the ſixth Seal, He beheld, and lo there was a great Earthquake, and the Sun became black as Sackcloth of hair, and the Moon became as blood.

I have opened the meaning of the Earthquake, and of the Sun being as black as ſackcloth of hair, and the Moon like blood: theſe things I have opened already in The Interpretation of the Eleventh Chapter of the Revelation, ſo that I ſhall ſay no more of it here.

And as for the latter part of this Chapter, it is onely a prophecy of the end of the world.

Onely this, I ſhall give you a word or two, to ſhew what is meant by the Heavens being departed as a ſcroll when it is rolled together, as it is ſaid verſe 14. and Iſaiah 34.4.

The meaning is this, that the Clouds of Heaven, and the Air, and the influence of the Stars of Heaven, ſhall be rolled up as a Scroll;

For the Clouds and Air have ſpread themſelves over the face of the Skie, ſo they may be called the Heavens; for were it not for the Clouds to ſcatter the Rain on the earth, and the Air to blow upon the creatures here on earth, all creatures would die.

So that man and beaſts, and all creatures do poſſeſs a Heaven in themſelves, even from the influence of the Clouds and the Air.

So that the Clouds and the Air is that Heaven that God will at the end of the world roll up like a Scroll.

Alſo God will take away the Sun, Moon, and Stars, ſo that they ſhall not penetrate their light and heat thorow the Air and Clouds of Heaven, not to give any refreſhment to the ſeed of the Serpent, who ſhall be left here in this earth in utter darkneſs.

For this earth ſhall be the place of hell for the reprobate ſeed to be in to eternity; ſo that they ſhall cry unto the Mountaines and Rocks to fall upon them, to hide them from the wrath of the Lamb.

That is, they could wiſh that the Mountains and Rocks would cruſh them to pieces, ſo that they might be hid as to have no being at all;

Seeing the Clouds and the Air which over-ſpread the Heaven which did refreſh our lives, which made our lives to live in Heaven alſo.

But now this is rolled up like a ſcroll, there is nothing but black darkneſs, without Air or Winde, which makes us burn like fire and brimſtone, we having no refreſhings from the Heavens, ſo that it would be happy for us if the Mountains and Rocks would fall upon us, that we might be hid, or have no ſenſible being for ever.

And this will be the ſtate of the reprobate ſeed at the end of the world: And this is the true meaning of the Heaven being rolled up like a ſcroll, and not the fixed Element;

For the fixed Element hath an earth ſtanding upon it, which ſhall ſtand to eternity.

Onely this, the Sun, Moon, and Stars that gave light on this ſide the Skie, ſhall be taken from the Heaven, ſo that nothing but darkneſs ſhall remain for ever and ever.

But the Element which we call Heaven, ſhall ſtand to eternity: but that Heaven as muſt be rolled up like a ſcroll, it is the Air and Clouds of Heaven, as aforeſaid.

So much concerning the Interpretation of the chief things in the ſixth Chapter.

IN the 7 chapter it is ſaid, 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 tree.

Theſe four Angels that John ſaw in the viſion, which had power to hold the four winds, that the wind might not blow, they were four Angels of pure reaſon.

Who had a Commiſſion from God to hold the four winds, that they ſhould not blow upon the earth, nor upon the ſea, nor upon any tree.

For if God ſhould but take away the four winds from blowing upon the earth, ſea, and trees, all creatures would immediately periſh and die.

So that theſe four Angels which John ſaw in the viſion which had ſuch power over the four winds, it was onely to ſignifie what ſhall be at the end of the world.

Then ſhall theſe four Angels execute their office, ſo that the four winds ſhall not blow.

But there is ſomething elſe to be done in the interim, for though the four Angels have their Commiſſion from God to do that work, yet they muſt ſtay till ſuch time as another work muſt be done.

As you may ſee in the 2 verſe, And John ſaw another Angel aſcending from the eaſt, having the Seal of the living God, and he cryed with a loud voice to the four Angels, to whom it was given to hurt the earth, and the ſea.

Now this Angel that aſcended from the Eaſt, it was Chriſt himſelf, he having the Seal of the living God; he muſt needs have the Seal of the living God, he being the living God himſelf.

He gave order to the other four Angels, that they ſhould not put their Commiſſion in execution until he had ſealed the ſervants of God in their foreheads.

For it is Chriſt that ſealeth every ſervant of his in their foreheads, in that they do receive the holy ſpirit of promiſe, whereby they are ſealed up unto the day of Redemption.

And when the ſoul is ſealed, and can witneſs in his ſpirit the aſſurance of his ſalvation, he may be ſaid to be ſealed in his forehead.

And as for Johns ſaying, this Angel that had the ſeal of the living God, he aſcended from the eaſt, it is ſpoken with relation of Chriſts coming out of the eaſt at his birth, to work the redemption for thoſe that he now doth ſeal, with the Seal of the living God.

That is, with his own holy Spirit, witneſſing to their ſpirits the aſſurance of eternal life by his death.

Which they by faith do ſet to their ſeal: So that they by faith do ſeal to the truth of the thing, and he doth ſeal the aſſurance of everlaſting life unto their conſciences; and this is the ſeal of the living God in their foreheads.

And in the 4 verſe, John 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.

Now it is not to be underſtood that John did mean exactly ſuch a number and no more, that were ſealed.

But if the ſpirit of revelation will call a hundred hundred thouſand, but a hundred and forty four thouſand, who ſhall gainſay it?

But in regard there is an equal number ſpoken of by John of every tribe, it is according to reaſons account no more then one hundred forty and four thouſand, that were ſealed of the twelve Tribes of Iſrael.

Therefore whether they were more or leſs ſealed with the ſeal of the living God, I ſhall not diſpute the thing.

Neither is it much material to know, ſo that I ſhall paſs by the rehearſing of the Tribes, and come to the nineth verſe, where it is ſaid, After this I beheld, and lo a great multitude which no man could number, of all nations, and kindred, and people, and tongues, flood before the throne, and before the Lamb cloathed in white robes, and palms in their hands.

This great multitude which no man could number, they were the Gentiles that were brought to the faith of the Goſpel in the time of the Apoſtles Commiſſion, which did laſt a matter of three hundred years, then was all tongues nations, kindreds, and people brought to the Faith of Jeſus.

And theſe were that great multitude which John ſaw in the viſi • n, which no man could number.

Theſe were thoſe that John ſaw ſtand before the Throne, and before the Lamb: theſe were thoſe he ſaw cloathed in white Robes.

Now what theſe white Robes is, I have ſhewed before; not but that there hath, and will be many thouſands of the Gentiles, tongues, and nations ſince that time, that will be ſaved

But theſe that John ſaw in the viſion, it was chiefly thoſe Saints in the Apoſtles Commiſſion, and it was them that he ſaw in the 10 verſe, to cry with a loud voice, ſaying, Salvation to our God which ſitteth upon the Throne, and unto the Lamb. And in the 11 verſe, All the Angels ſtood round about the Throne, and about the Elders, and the four beaſts, ſo that all the holy Angels, and the Elders, and the four beaſts fell on their faces and worſhipped God.

So that the Angels, and Elders, and the four beaſts had faces, elſe they could not fall on their faces to worſhip God.

For God hath a face of his own, and thoſe that worſhip him muſt have faces alſo.

Elſe they cannot worſhip God; alſo they muſt have a tongue to ſay, Bleſſing, and glory, and wiſdom, thankſgiving, and honor, and power, and might, be unto our God for ever and ever, Amen.

So that Angels, Elders, and thoſe four beaſts had tongues to praiſe the living God.

Now John being in a great amaze in the viſion to ſee ſuch an innumerable multitude which no man could number, to ſtand before the Throne of God, all in white robes.

He in the 14 verſe, asketh one of the Elders what theſe be that are arayed in white robes? And he ſaid unto John, Theſe are they which came out of great tribulation, and have waſhed their Robes, and made them white in the blood of the Lamb.

Now what is meant by the white Robes, and being waſhed in the blood of the Lamb, I have ſhewed before, and what is meant by the Throne: ſo that to the end of the ſeventh chapter, it is onely to ſignifie the glory of the Redeemed ones, who were and are waſhed in their ſouls here in this life in the blood of Chriſt.

They ſhall ſerve him day and night in his temple in heaven, and ſtand before his Throne of glory where he is.

Neither ſhall there be any more hunger, nor thirſt, neither ſhall the heat of perſecution light any more upon them.

Nor the natural ſun to offend them any more by its extream heat;

For in this kingdom of heaven where the Lamb is, in the midſt of the Throne, he ſhall feed them, and ſhall lead them unto living fountains of water:

And God ſhall wipe away all tears from their eyes: this is that glorious and happy condition that all the ſaints ſhall have, who have got thoſe white Robes of the righteouſneſs of faith, being waſhed in the blood of the Lamb.

And this will be at the end of time, yet Faith doth look upon this condition immediately after the end of this natural life.

Therefore ſaid by John, as if the thing were already done and accompliſhed to him, and to every one that is gone out of this world it is ſo, but to us that are alive, it is not yet accompliſhed. So much for the interpretation of the ſeventh Chapter.

THe eight chapter, in the firſt verſe it is ſaid, And when he had opened the ſeventh Seal, there was ſilence in heaven about the ſpace of half an hour.

Now I would have the Reader to underſtand, that theſe ſeven Seals which were opened in Heaven, they were thoſe ſeven Seals that were on the backſide of the Book of Life, as I ſhewed before; which were the ſeven Churches of Aſia.

Likewiſe it is Chriſt that doth open the ſeven Seals, and at the opening of every Seal John ſaw ſome extraordinary ſight in Heaven, either deſtruction upon the wicked, and perſecution upon the Saints, or bleſſings upon the Saints.

So that the opening of every Seal produced ſomething new to John in his viſion.

But in the opening of the ſeventh Seal, there was ſilence in Heaven about the ſpace of half an hour.

That is, there was a little ſpace of time between the opening of the other ſix Seals, before this ſeventh Seal was opened.

So that John had ſome little ſpace of time before the opening of the ſeventh Seal was ſhewed unto him.

And this is that he calls ſilence in Heaven about the ſpace of half an hour.

It might be forty hours for ought we know; but if he ſaith half an hour, who ſhall gainſay it?

But ſure I am, it was a little ſpace of time between the opening of the other ſix Seals, before the ſeventh Seal was opened unto his underſtanding.

For he made no ſtop in opening the ſix Seals before.

And as there was ſomething did follow upon the opening of every one of the ſix Seals, ſo there doth follow ſomething upon the opening of the ſeventh Seal.

For in the 2 verſe, John ſaw the ſeven Angels which ſtood before God, and to them were given ſeven Trumpets.

Theſe ſeven Angels which John ſaw in the viſion, I declare they were the Miniſtery of the ſeven Churches of Aſia.

Theſe being thoſe ſeven Angels which John did write unto, as I ſaid before; for theſe ſeven Angels which John did write unto in the ſecond chapter, it was to ſignifie thoſe great tribulations and ſufferings, that the Miniſtery and the Churches themſelves ſhould undergo.

But in the eighth chapter John ſaw theſe ſeven Angels, which were the Miniſters of the ſeven Churches of Aſia, in another condition.

He ſaw them now as if they were in a ſtate of glory.

And now inſtead of tribulation for ten days; which ten days was the ten perſecutions, which did laſt a matter of three hundred years, as aforeſaid.

I ſay, now he ſaw theſe ſeven Angels ſtand before God, and to them were given ſeven Trumpets; that is, each of them had trumpets given unto them: So that every one of them might ſound forth ſome Plague, and Judgement or other upon the earth where wicked men doth dwell who perſecuted the innocent to the death.

And in the 3 verſe it is ſaid, 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.

This Angel I declare was Moſes, who was to officiate the Office of offering up the prayers of all the Saints, with the incenſe upon the golden altar, which was before the Throne in the viſion, as he did in his Commiſſion of the Law, when he was here upon earth.

So that he is called by Johns revelation, Another Angel that came and ſtood at the altar, &c.

And in the 4 verſe, The ſmoak of the incenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand.

And in the 5 verſe, 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.

This is ſpoken with relation to thoſe offerings, which Moſes the Angel of the Covenant of works did practice in the time of the Law.

And as he was the Angel that gave forth the Law, and ſo appointed and ordained Cenſers, Altars, and Offerings to be offered up unto the Lord in that Tabernacle, which was but a pattern of the true;

So Moſes is that Angel that is ſaid by John in his viſion, to offer up the prayers of all Saints upon the golden Altar, which was before the Throne.

It is called, a Golden Altar, becauſe it is ſpiritual and heavenly, and the ſacrifice which is the prayers of Saints, is ſpiritual alſo.

In oppoſition to that altar and ſacrifices Moſes had in the time of the Law.

So that when the Angel had offered up the prayers of all the Saints, and the ſmoak of the incenſe, and the Saints Prayers together, they aſcended up before God out of the Angels hand.

And when this was accompliſhed, the Angel took the Cenſer, and filled it with fire, and caſt it into the earth.

Onely to ſignifie ſome extraordinary Plagues and Judgements that ſhould follow upon the ſounding of every one of the ſeven Angels Trumpets.

Now I would have you the Seed of Faith to conſider, that as there was a real, viſible, and temporal altar, ſacrifice, incenſe, cenſer, uſed in the viſible worſhip in the time of the Law, the very ſame things are expreſſed by John in a ſpiritual ſenſe, both by way of viſion and revelation.

So that what Moſes did as he was the Angel of the Covenant of works, and viſible worſhip.

John doth expreſs it in a ſpiritual and heavenly ſenſe.

So that there is a true reality in the ſpiritual ſenſe though inviſible, which cannot be ſeen but by the eye of Faith, as the temporal was ſeen and known by the eye of reaſon.

So that thoſe Judgements a • d Plagues that were acted in Moſes Commiſſion, they are rehearſed by John over again in a ſpiritual ſenſe;

So that the things that three of theſe ſeven Angels did, the Plagues that doth appear upon the earth at the ſounding of their trumpets, they were fulfilled in the Commiſſion of Moſes, which was of the Law.

Therefore it is worth the minding, to know what Plagues did follow upon the ſounding of every one of theſe ſeven Angels which had ſeven trumpets prepared themſelves to ſound.

For obſerve, that when the Angel aforeſaid, had took the Cenſer and filled it with fire of the altar, and caſt it into the earth, it produced immediately, there were voices, and thunderings, and lightnings, and an Earthquake;

So likewiſe upon the ſounding of the ſeven Trumpets which the ſeven Angels had which prepared themſelves to ſound.

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.

The Plague that followed upon the firſt Angels ſounding, was upon Pharaoh and his people, when Moſes was ſent of God to him to let the children of Iſrael go into the wilderneſs to worſhip.

I need not to relate the particular Plagues, becauſe they may be read in the Scriptures.

But at the firſt Angels ſounding, Pharaoh and his people had that Hail, and Fire mingled with blood, amongſt them; ſo that other great Plagues were upon man and beaſt in Egypt, as you may read concerning thoſe ſeven Plagues which Moſes brought upon it, becauſe Pharaoh would not let the people of Iſrael go: and this was the fruits of the firſt Angel ſounding his trumpet.

And in the eighth verſe, 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.

And in the ninth verſe, The third part of creatures which were in the ſea, and had life, died, and the third part of ſhips were deſtroyed.

This great Mountain burning with fire which was caſt into the ſea, when the ſecond Angel did ſound, was Pharaoh and all his hoſt; for Pharaoh was a great Mountain, that is, a King of great power

And he burned with the fire of envy and madneſs, that the people of Iſrael ſhould be carried out of his kingdom, and enrich themſelves with the Egyptians Jewels, and other things which they had borrowed.

It was enough to make this great Mountain to burn with the fire of madneſs and revenge:

So that he and all his hoſt would follow to the Sea ſide, that his wrath might burn as a fire of revenge upon the people of Iſrael, and bring them back again.

But in the concluſion, this great Mountain that burned with the fire of revenge, was caſt into the ſea.

That is, King Pharaoh the great Mountain, and all his hoſt, who burned with revenge like fire, were caſt into the ſea

So that the third part of the ſea may be ſaid to become blood, becauſe the deſtruction was exceeding great; ſo that the their part of the creatures which were in the ſea, and had life, died, and the third part of the ſhips were deſtroyed; that is, the third part of Pharaohs kingdom were caſt into the ſea:

So that though the poor creatures had life when they were in the midſt of the ſea following of Moſes,

The ſea ſwallowed them up, ſo that the third part of the kingdom of Egypt died in the ſea.

And the third part of ſhips were deſtroyed: That is, the third part of Pharaohs Charriots and Waggons which the kingdome would afford, were deſtroyed in the ſea.

John calls them ſhips, becauſe they carried him into the ſea, and after they were deſtroyed, the Charriots ſwum up • n the waters; and in this regard they are called by the Revelation of John, ſhips.

For when Pharaoh was drowned, we do not read that he, nor no Nation elſe had any ſhips, but what hath been builded ſince.

So that John might call his Charriots that ſwum upon the waters after they were deſtroyed, ſhips.

And the life of his horſes, and his mules, and his men, were the third part of creatures which died in the ſea.

And this was that Mountain burning with fire that was caſt into the ſea, at the ſecond Angels ſounding the trumpet, &c.

VErſe the tenth, 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.

And in the eleventh verſe, 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.

This third Angel ſounded when Elijah and Eliſha did thoſe wonderful M • racles in Iſrael, in their reproving of Ahab and his ſons for their idolatry, and when Iſaiah the Prophet propheſied againſt the King of Aſſyria;

For when the Angel doth ſound, there is always ſome great trouble upon the earth attends to one or more particular Nations.

As there was in the days of Elijah, and more eſpecially in the days of Eliſha the Prophet, when as the King of Syria warred with Iſrael, but was prevented by the Prophet Eliſhas counſel.

As you may read 2 Kings, and the ſixth Chapter, beginning at the eighth verſe, how many times he prevented the King of Syria: But in proceſs of time another King of Syria came againſt Samaria, as in the 14 verſe of this Chapter; ſo that there was a great and extream famine in Samaria, as may be read in that Chapter.

But this King of Syria was diſappointed alſo; And in proceſs of time there aroſe another King of Aſſyria, which came up againſt Samaria and beſieged it, and at the three years end took it, as in 2 Kings chap. 13. verſe 8.

So in the 18 chapter, verſe 13. In the fourteenth year of the reign of King Hezekiah, did the King of Aſſyria come up againſt all the fenced Cities of Judah, and took them.

And further he went on, until he came to beſiege Jeruſalem, with great high boaſting words againſt the God of Iſrael, as he did againſt other idol gods;

Which he caſt into the fire, as Rabſhakeh the ſervant of the King of Aſſyria doth declare, as the Hiſtory doth abundantly relate.

So that Hezekiah King of Judah did ſend to the Prophet Iſaiah to enquire of the Lord, as in 2 Kings 19. verſe 2. And the Prophet Iſaiah put the king in good comfort, that the Lord would deſtroy the king of Aſſyria and his hoſt, as afterwards was done, according to the words of the Prophet Iſaiah, as may be read in the Chapter aforeſaid.

Now this king of Aſſyria, and the other kings of Syria, and the king of Moab that rebelled againſt Iſrael, but eſpecially this great king of Aſſyria, was that great Star which John ſaw in his viſion fall from heaven burning as it were a Lamp; for he was in his own thought with pride and loftineſs of his heart as high as the Stars are from the earth in power, from the King of Judah.

So that Hezekiah his ſtrength it was but as the earth for him to tread upon, or like a reed which he could cruſh in his hand.

And this Star it burned like a Lamp, that is, a rumor and noiſe of his great army, it went thorow many kingdoms, putting them into ſuch a fear, which made the inhabitants hearts to burn with fear of his ſtrength; for he burned as a Lamp.

That is, not ſwiftly but ſlowly; that is, he overcame one kingdom after another, for when he had burned one kingdom by overcoming them by the word, and firing their wooden gods,

The noiſe of this burned like a Lamp in other Kings hearts, with fear that they and their gods ſhould be ſerved ſo.

And ſo it did prove, as you may read 2 Kings the 19. chapter and the 12 verſe, what a many kings and gods did he deſtroy?

So that he burned indeed like a Lamp, until he had conſume • many kings and their wooden gods.

So that his heart was lifted up with pride, even as a great Star in heaven, ſo that he thought to do by the God of Jacob in whom Hezekiah did truſt, as he did by thoſe wooden gods which other nations did worſhip.

Therefore he proudly ſaith, What God ſhall deliver Hezekiah the King out of his hand?

So that he burned as a Lamp with fear and terror both to the King and all Judah, ſo that Kings are called Stars, as it is ſaid in Scripture ſpeaking of Chriſt, A Star ſhall come out of Jacob.

So that Chriſt being the King of the Jews, he is called a Star.

So likewiſe this great King of Aſſyria who had overcome ſo many Kings, and had burned all their wooden gods, who thought to do ſo to Judah, he was that Star that fell from heaven burning as it were a lamp.

It fell upon the third part of the rivers, and upon the fountains of waters: this Star is ſaid to burn like a lamp, in regard he conquered ſo many Kings, and burned their gods with fire.

And this Star is ſaid to fall upon the third part of the rivers, and upon the fountains of waters, becauſe he fell upon thoſe kings that were ſcituated by Jordan and the Sea-coaſt, & many kings did Senacherib King of Aſſyria ſubdue, and burn their gods with fire, as you may ſee 2 Kings 19. and 18 verſe.

So 2 Kings 1. ver. 33. Hath any of the Gods of the nations delivered at all his land out of the hand of the King of Aſſyria?

Where, ſaith he, are the Gods of Hamath, with divers other Kings, and Samaria, or countries that have been delivered out of the King of Aſſyria's hand?

So that he hath digged and drunk ſtrange waters, and with the ſole of his feet hath he dryed up all the rivers of beſieged places, as in the 2 Kings 19.24. And this was that great Star that fell from heaven which burned like a Lamp, as aforeſaid.

And this Star fell upon the third part of the rivers and fountain of waters.

It is ſaid to be the third part of the rivers and fountains of waters, in regard he ſtopped all thoſe rivers and fountains of waters, which did belong to all thoſe kingdoms and lands which he conquered.

So that the inhabitants of thoſe Lands could have no benefit of thoſe Rivers and Fountains of waters, which did belong to their Land;

For this Star falling upon their rivers and fountains of waters in beſieging their Cities, ſo that their rivers & fountains of waters were dryed up with the ſole of his feet;

For his Army was ſo great that the feet of his Souldiers were every whereupon the rivers and fountains of water; ſo that they were all become dry to the people of thoſe Lands.

Neither could any of the inhabitants of thoſe Lands, not ſo much as taſte of thoſe Rivers and Fountains of water, which did belong unto them.

For the feet of his army had beſieged every place, and in this regard the King of Aſſyria, that Star that fell from heaven, may be ſaid to fall upon the third part of the rivers and fountains of waters, and that he had dryed them up with the ſole of his feet.

ANd in the eleventh verſe, John ſaith, 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.

Now John calls the Name of this Star aforeſaid Wormwood, in regard it made the third part of the waters it fell upon to be Wormwood alſo;

For many men that drank of theſe waters, which this Star fell upon, died, becauſe they were made bitter.

The meaning is this, that when the men of thoſe Iſlands or Lands did ſally out, or any other ways to get water out of thoſe rivers or fountains, to give themſelves and their cattel drink,

Then the feet of this Star, that is, his ſouldiers fell upon thoſe men and killed them.

So that the waters became bitter, and that many men died of the waters; for the waters were good of themſelves, but they could get none of them, neither could they get any water no where elſe, ſo that they muſt have of thoſe Rivers and Fountains of water where the Star fell, or elſe they muſt periſh both men and beaſt for want of water.

So that they were forced to drink of thoſe bitter waters, though they died with it.

For the Star whoſe name was Wormwood was fallen upon them, that is, he had beſieged the waters ſo in every place, that the waters became as bitter as Wormwood.

So that whoſoever did drink of them without the Stars leave, he muſt die.

So that the waters became bitter indeed; likewiſe many of Judah did drink of theſe bitter waters, and as you may ſee, Iſaiah the 8 and the 7.

In the 6 verſe Judah is blamed for refuſing the waters of Shiloah, and many other waters; therefore in the ſeventh verſe it is ſaid, Now, behold the Lord bringeth up upon the waters of the river, ſtrong and many, even the King of Aſſyria, and all his glory, and he ſhall come up over all his Channels, and go over all his Banks.

So that this Star whoſe name is Wormwood, muſt go over the Channels and Banks of Judah and Samaria, and make their waters as bitter as Wormwood.

So that they muſt many of them die of the waters alſo.

As it is ſaid, Jer. 9 ver. 15. Therefore thus ſaith the Lord of Hoſts, the God of Iſrael, behold, I will feed them, even this people, with Wormwood, and give them water of Gall to drink.

So that beſieged waters are called by the revelation of the Prophets, and of John, Wormwood of waters,

And bitter waters, and many are ſaid to die of the waters, becauſe they were bitter.

It is becauſe of the drought, in that the Star, the King of Aſſyria, or any other power hath beſieged or ſet guard upon the waters, and ſo the waters becometh as bitter as Gall or Wormwood to thoſe that ſhall drink of thoſe rivers or fountains of water which are beſieged.

They become as bitter as Gall or Wormwood, and many men died of the waters, in that they were bitter.

They were bitter indeed, in that many men loſt their lives in attempting to drink of them.

That is, they were ſlain by the King of Aſſyrias hoſt, who was that Star, whoſe name is called by Johns Revelation, Wormwood.

And the rivers and fountains of waters which he beſieged, or any other power, is called bitter Wormwood or Gall, and who ever was ſeen to drink of theſe waters ſo beſieged, they were ſlain.

Therefore ſaid to die of the waters, becauſe they were bitter, as aforeſaid.

So much for the ſounding of the three Angels.

Now I would have the Reader to underſtand, that there was other Kings that beſieged the waters and fountains of Samaria, and Judah, Moab, and Egypt, and divers other kingdoms, ſo that their waters became Wormwood and bitter.

So that many men died of the waters, they being made bitter, in that they were beſiged by the enemy.

So that what King or power ſoever did act after the ſame nature and manner as the Star did, aforeſaid,

It may all be called but one Star, which name of the Star is called Wormwood, which made the waters bitter, as aforeſaid.

So that many men died of the waters, and this was at the ſounding of the third Angel.

So that what things hath been acted of that nature by any other Kings beſides the King of Aſſyria, between the ſounding of the third Angel and the fourth Angel, they are all included under one Star.

For at the ſounding of every Angel, there is ſome differing Judgement did follow upon it.

So that theſe three Angels that ſounded, they were fulfilled in the time of the Law.

But at the ſounding of the fourth Angel, the Law and the Goſpel are joyned together.

That is, the end of the Law and the beginning of the Goſpel, were now tyed cloſe together as one thing, by the ſounding of the fourth Angel.

Onely this I would have the Reader to underſtand, that the ſame Judgements was acted upon the earth in the other Angels ſounding, in the time of the Goſpel, as there was in the time of the Law,

Onely they differ ſomething in every Angels ſounding.

And as the Law is involved in the Goſpel, ſo hath John involved thoſe three Angels that ſounded in the time of the Law, into the Miniſtery of the ſeven Churches of Aſia.

Which are called by the Revelation of John in the viſion, Seven Angels; therefore I ſhall proceed to open unto you that can underſtand, when the fourth Angel did ſound.

THe twelfth verſe of this chapter, 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 darkned, and the day ſhone not for a third part of it, and the night likewiſe.

The meaning I declare is this, it is ſpoken with relation to Chriſt, and John the Baptiſt, and the Rulers of the Jews.

The third part of the Sun being ſmitten, it was with relation to Chriſts ſufferings.

He being the Sun of righteouſneſs, and the head of the Goſpel; that heavenly light that ſhined from him, it was as the light of the Sun to all thoſe that believed him

But he being ſmitten with perſecution and ſuffering while he lived, it may be ſaid that the third part of the Sun was darkned.

So that the Sun could not ſhine ſo bright as it would have done.

For never any man ſpake like him, neither had ever any man that wiſdom and power as he had.

Therefore it is ſaid in Scripture, Never any wan ſpake like this man.

Neither did any man ſpeak forth that wiſdom as he did; for he is ſaid to be the wiſdom of God.

He muſt needs be the wiſdom of God, he being God himſelf, as I have ſhewed before.

Yet for all this he was ſmitten with ſufferings, ſo that his wiſdom and righteouſneſs could not ſhine forth ſo bright and clear, as it would have done, onely a third part of it did ſhine.

That is, truth took place in the hearts of ſome few that did believe him.

So that the light of heaven did not ſhine into the hearts of the generality of the people of the Jews, becauſe they ſaw ſuch ſufferings did attend the believing in him.

Therefore it is ſaid, many believed on him, but durſt not confeſs him, becauſe of the ſufferings they ſaw would follow.

So that this Jeſus which ſignifies the Sun, was ſmitten with perſecution and ſufferings in the time of his Miniſtery, that there could but a third part of his heavenly light ſhine upon the people of the Jews.

And happy were thoſe that this light did ſhine upon.

But the generality of the people did ſmite this Sun with perſecution, ſo that they could ſee no heavenly light in him at all, ſo that the Sun did not ſhine upon them at all.

So that he became as darkneſs unto them, not yielding them any true ſpiritual and heavenly peace in their ſouls; ſo that the light of this Sun ſhined not at all upon their hearts, but was darkneſs unto them.

For this was he that did make their hearts fat, ſo that they might not ſee any ſaving light in him.

For they were to ſmite the Sun with envy and malice, ſo that he might not ſhine upon their ſouls any of that heavenly light which was in him.

Therefore he ſpake in parables and dark ſentences, that they might not underſtand.

But unto his diſciples it was given them to underſtand the myſteries of the kingdom.

So that a third part of the Sun of righteouſneſs did ſhine upon their ſouls.

But the reſt, or other part of the Sun, it did never ſhine upon the perſecutors who had ſmitten him, nor the generality of the peopl • , but was as darkneſs upon their minds.

And this is the ſpiritual meaning of the Sun being ſmitten at the ſounding of the fourth Angel.

The Moon alſo was ſmitten, ſo that a third part of her did ſhine.

Now I would have the Seed of Faith to underſtand what is meant by the Moon.

This Moon I declare it doth ſignifie the Law of Moſes, as the Goſpel doth the Son of God, which was Jeſus.

And as the Goſpel of Jeſus was, or Jeſus himſelf was the Sun that was ſmitten, as aforeſaid;

So likewiſe John the Baptiſt did ſignifie the Moon.

Becauſe he was the laſt Prophet of the Law, as I have ſhewed in The interpretation of the Eleventh chapter of the Revelation.

And he being ſmitten and put in priſon, and afterwards put to death, the third part of the Moon may be ſaid to be ſmitten.

So that a third part of the light of the Moon was put out or darkned, that is, the light or righteouſneſs of the Law, a third part of it was darkned when John the Baptiſt was ſmitten, he ſignifying the Moon, as he was the laſt Prophet of the Law.

Alſo the Rulers of the Jews were the third part of the Stars that were darkned alſo.

For they were ſmitten alſo at the ſounding of the fourth Angel.

That is, they were ſmitten with fear, trouble, and wrath in their mindes, that righteouſneſs could not be had by the Law.

So that the light, joy, and peace that they received before by the righteouſneſs of the Law, it is now ſmitten and darkned.

For by the preaching of John the Baptiſt, who tells them of another righteouſneſs then that of the Law, even the righteouſneſs of Faith in the Son of God.

So that he bids them bring forth fruits of repentance, that is a better fruit then that of the Law, that is, a better righteouſneſs then the righteouſneſs of the Law.

Therefore he tells them that he which did follow after him, meaning Chriſt, whoſe ſhooes latchets he was not worthy to unloſe, that they ſhould look and minde him, he would tell them of a righteouſneſs of Faith, which was a better righteouſneſs then that of the Law,

Which would yield them more peace and ſatisfaction to their mindes, then the righteouſneſs of the Law would.

For the righteouſneſs of the Law, though performed very exactly, it will be but as the light of the Moon in mens minds.

But the righteouſneſs of Faith which the Goſpel ſignifies, it ſhines in the minde of man as the Sun at Noon-day.

So that the worſhippers in the Law were the third part of the Stars that were ſmitten at the fourth Angels ſounding.

And this fourth Angel ſounded until the deſtruction of Jeruſalem.

For as the Sun was ſmitten, as aforeſaid, ſo likewiſe the Moon and Stars were ſmitten alſo.

The Moon was ſmitten firſt in John the Baptiſt, he being the laſt Prophet of the Law, as aforeſaid: he ſmote the hearts of the Rulers of the Jews with the declaration of a Chriſt that would bring another righteouſneſs and worſhip, then that of the Law,

Which would yield them more peace, if they could believe.

So that they became ſo ſmitten in their mindes, that they fell a perſecuting and ſmote him, and ſmote the Sun alſo.

But in a while after the Moon and Stars were ſmitten themſelves.

That is, at the deſtruction of Jeruſalem by the Romans, the Moon and Stars were ſmitten.

That is, the worſhip of the Law of Moſes which ſignifies the Moon, it was ſmitten.

And the Rulers of the Jews, which were the Stars, were ſmitten by the Romans.

So that a third part of the Moon hath been darkened ever ſince, and a third part of the Stars have been darkened ever ſince.

For the worſhip of the Law, which ſignifies the Moon, was never ſet up ſince not in his brightneſs, neither hath the Stars, that is, the Rulers of the Jews, any power to ſet up that worſhip of the Law, or to puniſh any that doth not ſubmit unto it.

So that the third part of the Stars are ſo ſmitten, that they are become darkened.

So that you that have faith may know, that the Goſpel which which did ſignifie the Sun, was ſmitten and darkened when Jeſus was ſmitten at his firſt coming, to the day of his death; therefore called by the Revelation of John, the third part of the Sun was ſmitten and darkened, and ſhined not for a third part of the day.

Likewiſe the Law, that ſignifies the Moon, it was ſmitten and darkened, firſt in John the Baptiſt, and ſo were the Stars alſo

But afterwards at the deſtruction of Jeruſalem, the Moon and Stars were both ſmitten and darkened, ſo that a third part of the Moon and Stars did give no light in the night.

Becauſe the light of the natural Moon and Stars, it is their proper place when they ſhine, to give light in the night.

But I have ſpoken more of the Moon in The interpretation of the Eleventh of the Revelation, therefore I ſhall ſpeak no more of it here.

Onely this, to remind the Seed of Faith what great judgements did enſue upon the ſounding of this fourth Angel.

Perſecution of the Goſpel, perſecution of the Law, and deſtruction of the Jews, which were the Stars.

Theſe things were at the ſounding of the fourth Angel.

You whoſe underſtandings are inlightned, may ſee what hath followed upon the ſounding of the Trumpet of theſe four Angels.

And how this fourth Angel it ſounded half upon the Law of Moſes, and half upon the Goſpel of Jeſus.

So that now there is three Angels more to ſound, and great woes will follow upon it.

As it is ſaid in the laſt verſe of this chapter, Woe, woe, woe to the inhabitants of the earth, by reaſon of the other voices of the Trumpets of the three Angels that are yet to ſound.

So that there will follow a great woe upon the ſounding of theſe three Angels.

Which I ſhall unfold in order as they follow in the next chapter.

So I ſhall ſay no more of this, I having given the interpretation in ſhort of all the chief things of concernment in the eighth chapter.

ANd in verſe the third, 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.

Now theſe locuſts that came out of the ſmoke of the bottomleſs pit, I declare they were men, though called by the revelation of John, Locuſts.

For it was the power of the Stars command that opened the bottomleſs pit of his own imagination, and that breathed out threatnings againſt all that would not obey his command.

So that there aroſe out of the ſmoke of his imagination, a multitude of locuſts, that is, a multitude of wicked men; and theſe wicked men ſhould have power given, as the ſcorpions of the earth have power:

That is, this Star did give Commiſſion to thoſe locuſts that came out of the ſmoke, they had power given them by his Commiſſion to ſpread themſelves upon the earth.

And as the natural ſcorpions of the earth have power to hurt, or ſting any they ſhall light upon, ſo likewiſe theſe locuſts that came out of the ſmoke of the pit, they alſo had power to hurt men whomſoever they did light upon.

Onely this their power was limited by a ſecret providence, it was commanded them verſe 4. That they ſhould not hurt the graſs of the earth, neither any green thing, neither any tree, but onely thoſe men which have not the ſeal of God in their foreheads.

The green graſs, and green things, and tree, did ſignifie the Saints that ſh uld not be hurt.

For though the ſmoke of the bottomleſs pit had darkned the Sun and the Air, in that they durſt not worſhip according to the Law, nor Goſpel not publick, becauſe of the ſmoke aforeſaid,

Yet the Saints were not to be put to death, nor hurt by theſe locuſts, not for a certain time.

For the Saints did forbear outward and publick Worſhip of the Goſpel for a ſeaſon, ſo that the locuſts did not hurt them, according to the ſecret command and providence of God, but onely thoſe that had not the ſeal of God in their foreheads.

And in the fifth verſe it is ſaid, And to them it was given that they ſhould not kill them, but that they ſhould be tormented five moneths, and their torment was as the torment of a ſcorpion when he ſtriketh a man.

Now thoſe men which had not the ſeal of God in their foreheads, they were not to be killed by the locuſts that came out of the ſmoak of the pit,

But they were to be hurt and ſtung by them, and this ſtinging ſhould torment them for five moneths.

That is, for ſuch a time as their power did laſt.

Now what the Spirit doth mean by five moneths as to time, it is uncertain, and not revealed.

But as the torment is great unto that man that is ſtung with a natural ſcorpion in his body,

So likewiſe the ſting that theſe locuſts did ſtrike thoſe men with who had not the ſeal of God in their foreheads, it was as the ſting of ſcorpions, and the torment was like unto it.

Now this torment or ſting hath relation to the minde of man, as well as to the outward man;

For the ſin of idolatry or falſe worſhip, eſpecially againſt a mans will, it will torment and ſting the ſoul of man, as the ſting of a ſcorpion doth the body, ſo that no reſt can be found;

For when men are forced to worſhip contrary to the light within them, elſe they muſt looſe their eſtates; ſo that theſe locuſts they do either ſting men in taking away their eſtates, and afflicting them with outward trouble;

Or elſe they muſt worſhip againſt the light of their conſcience, and ſo ſting their ſouls, and have the torment of his mind, which is as the torment of a ſcorpion when he ſtriketh a man.

So that when men are tormented and ſtung in this manner both in ſoul and body, they will chuſe rather to die than to live, and ſhall ſeek for death, but it ſhall flee from them.

Theſe things hath been experienced in all Ages by ſome, and will be to the end of the world.

Verſe the ſeventh, And the ſhapes of the Locuſts were like unto horſes prepared unto battel; And the latter part of the verſe, The faces of theſe locuſts were like men.

Verſe the eighth, They had hair like unto the hair of women, and their teeth were as the teeth of a Lion.

And in the nineth verſe, They had breaſt-plates of iron, And in the tenth verſe, And they had tails like unto ſcorpions, and there were ſtings in their tails, and their power was to hurt men five months.

Theſe locuſts that came forth of the ſmoak of the pit, may be ſaid to be in ſhape like horſes prepared unto battel, in regard of their ſtrength and preparedneſs of minde, they had to hurt and to deſtroy; for the faces of the locuſts were like the faces of men.

They muſt needs be like men, for they were men, onely they were wicked men, therefore called Locuſts.

Their hair is ſaid to be like the hair of women, in regard they did wear their hair long, and their teeth may be ſaid to be like Lions teeth, in reſpect of the readineſs they had to tear in pieces with their teeth.

And they may be ſaid to have breaſt-plates of iron, in that they were exceedingly well armed.

Alſo they may be ſaid to have tails like Scorpions, becauſe of that poiſonous nature that lay in their tailes; for there was a ſting in it which did hurt men five months.

Which men are called Scorpions, as that of Ezekiel chap. 2. v. 6. he ſpeaking to the rebellious houſe of Iſrael, whom he calls bryers and thorns, as they were fit for nothing elſe but for the fire.

Yet they like Scorpions did endeavor to ſting Ezekiel, but he was incouraged of God not to be afraid of them.

So that wicked men are Locuſts and Scorpions, and do ſting men about worſhip with perſecution, and death it ſelf.

And this ſting may be ſaid to be in their tails, when they perſecute men meerly for conſcience or religion ſake.

Then is the ſting in their tails, and they do hurt men, as the Scorpion of the earth doth hurt when he ſtriketh a man.

So that great Plagues were upon the earth, at the ſounding of the fifth Angel.

Which Plagues did proceed from the ſmoak of the bottomleſs pit, it being opened by that king, who is the the Angel of the bottomleſs pit, whoſe name is called Appollion.

That is, the Angel of Reaſon, that was firſt thrown down from heaven unto this earth, even he that deceived our firſt parents as aforeſaid, which is the deſtroyer.

And this Reaſon, that is, the fallen Angels nature, is that which rules in all wicked Kings and Magiſtrates, therefore called by the Revelation of the Spirit, Serpents, Dragons, Devils, Stars, Angels, the devil and his angels; yet all from one Angel of reaſon fallen.

And this angel of reaſon fallen from heaven unto this earth, is the Angel of the bottomleſs pit of the imagination of mans heart, which doth ſend forth that ſmoak, locuſts, and Scorpions, which doth ſting and hurt their fellow-creatures.

Which doth bring ſuch Plagues and woe upon the inhabitants of the earth, which is far more then I can relate at the ſounding of the fifth Angel: But I ſhall leave the Reader to conſider of it, therefore I ſhall ſay no more of it here.

ANd in the thirteenth verſe, The ſixth Angel ſounded, and John heard a voice from the four horns of the golden Altar, which is before God.

As for the Altar, I ſhall not ſpeak of that, for that hath been opened in my other Writings, neither ſhall I ſpeak of the voice which John heard, nor of the horns he ſpeaketh of, for the thing is of no great concernment to know.

But I ſhall proceed to the fourteenth verſe, The voice that came from the four horns of the golden Altar which is before God, ſaying to the ſixth Angel that had the Trumpet, Looſe the four Angels which are bound in the great river Euphrates.

Now I would have the Reader to underſtand, that theſe four Angels that were bound in the great river Euphrates, were not good Angels, but evil angels.

That is, they were the Dragons angels, that is, they were four kings that were of the ſame ſeed and nature as he was.

For they came from the old ſerpent the devil, which beguiled Eve.

He may be called the old ſerpent, becauſe he was the firſt Angel that was thrown down from heaven unto this earth

And where the ſpirit of this Serpent-angel is in King or Magiſtrate, they being of his ſeed they may be called Angels alſo.

For the devil and his angels are reſerved in chains of darkneſs, until the Judgement of the great day.

The meaning is this, the devil was that old ſerpent-angel that deceived Eve, as aforeſaid.

And he being an Angel of light before he was caſt down from heaven, but now he being upon this earth and diſſolving into ſeed, he is become an angel of darkneſs.

Why, becauſe he hath loſt the knowledge of himſelf, what he was himſelf, and what the other Angels were that were of the ſame nature of reaſon as he himſelf is.

I ſay, he hath loſt the knowledge both of the form of Angels, and their natures, and what he was himſelf.

So that he is now in chains of darkneſs, wondering in his imagination what the devil ſhould be.

Not thinking himſelf to be the devil, and this is ſpiritual chains of darkneſs, not to know what the devil is in his form and nature.

And thoſe great men that came of his ſeed, that is, to ſay the ſeed of the ſerpent.

As Cain the firſt-born of the devil, curſed Cham, ſcoffing Iſhmael, prophane Eſau, that Dragon Herod, with thouſands of other kings, and great men that are of his ſeed, therefore called angels.

So that theſe angels are reſerved in chains of darkneſs, until the Judgement of the great day, as well as the devil their father.

For they are as ignorant what the devil is, and that they are angels as the ſerpent is what he was before he was thrown down from heaven:

So that I would have the Seed of Faith to know that there is no ſuch thing, as the ſeed of reaſon doth vainly imagine, as to think that there is any ſuch thing as a devil, and his angels in chains of darkneſs, out of the body of man, diſtinct from man.

For there is no devil but man, and what is in the body of man.

And this ſpirit of reaſon in man is the devil, and when the ſpirit of Reaſon hath got power in man, ſo as to be the chief and head of many people, he may be ſaid to be an Angel, though an Angel of darkneſs, becauſe he is in chains of darkneſs; for the ſpirit of Reaſon is in chains of darkneſs almoſt in all men.

So that all men that are ignorant of the devil, and of themſelves, may be ſaid to be in chains of darkneſs.

And in this ſenſe all men that are ignorant of the true God, and of the right devil, may be ſaid to be the devils angels, and ſo the devil and his Angels may be ſaid to be reſerved in chains of darkneſs, unto the Judgement of the great day.

This is onely to give the Seed of Faith a little to know the difference of Angels.

But theſe four Angels that were bound at the great river Euphrates, were of the Heathen Kings that did ſucceed after Herod the Dragon, ſpoken of Rev. 12.

And as for the great river Euphrates, where theſe four Angels were bound; the meaning is this, theſe four Angels did border or inhabit near, and about this great River Euphrates.

For this River was in the land of Canaan, where Canaanites, and other nations did dwell, which Moſes and Joſhua did give to the children of Iſrael to inhabit: but through their rebellion and idolatry, they were diſinherited, and the Gentiles had it again.

And theſe four Angels did inhabit about that great River, for there was abundance of land that did belong to that great river Euphrates, whereby theſe four Angels could raiſe many thouſand horſes and horſemen, as doth afterwards appear.

But why is it ſaid that theſe four Angels were bound?

The meaning is this, they were bound by the ſecret providence of God, from going forth to battel to kill, and ſlay men.

For they had prepared themſelves with ſuch a mighty Army, thinking to deſtroy and ſlay the third part of men, that ſhould come againſt them in an hour; if not in an hour, then in a day, if not in a day, then in a month; if not in a month, then in a year.

So that theſe four Angels were prepared to accompliſh all this their deſign in a years time.

But theſe four Angels were bound ſome certain time before they could do this.

The time they were bound, it was ſo long as from the ſounding of the fifth Angel, to the ſounding of the ſixth Angel.

For there was great Plagues at the ſounding of every Angel, as I have ſhewed before.

And now at the ſounding of the ſixth Angel, theſe four Angels that were, bound are looſed.

And when they were looſed, you may ſee what effect they wrought.

The meaning is this, when the ſixth Angel ſounded, there was leave given to thoſe four Angels that were bound before, the time being not come to go forth.

Now they were looſed to ſlay the third part of men, as they would willingly have done before.

And for that purpoſe they muſter up their Army, as in the 16 verſe, John ſaw the number of the Army of the horſemen, and they were two hundred thouſand thouſand.

And in the 17 verſe, John ſaw the horſes in the viſion, and them that ſate en them, having breſt plates of fire and brimſtone.

And the heads of the horſes were as the heads of Lions, and out of their mouthes iſſued fire, and ſmoak, and brimſtone; by this great Army was the third part of men killed, as in the 18 verſe.

That is, by the fire, and the ſmoak, and the brimſtone, that iſſued out of their mouthes.

And as for their horſes heads, being like the heads of Lions, it was onely to ſignifie the ſtrength and dreadfulneſs of them.

Becauſe men are more afraid of Lions, then they are of horſes: and as for the fire, ſmoak, and brimſtone, that iſſued out of the riders mouthes, it ſignifies a three-fold deſtruction of men.

As thus, when a man is burnt with fire alone. Secondly, a man may be ſmothered with ſmoak, ſo that he die.

And if a man be burnt with brimſtone, that is, a more terrible death then the other two.

Now by one of theſe three was the third part of men killed, onely to ſignifie that ſome died a more cruel death then other ſome.

That is, there iſſued out of their mouthes, a more cruel uſage or ſentence of death to ſome, then to others, ſo that they had a threefold way to put them to death.

But all of them iſſued out of their mouthes, onely to ſignifie that had a Commiſſion to kill three ſeveral ways.

SO in the nineteenth verſe, For their power is in their mouth, and in their tayls, for their tayls were like unto ſerpents, and had heads, and with them they do hurt.

So that the power of this great army, to kill with fire, and ſmoak, and brimſtone, it was in their mouth, and in their tails.

That is, there iſſued out of their mouth fire, ſmoak, and brimſtone, that many men were killed of theſe three, as I have ſhewed before.

But why is it ſaid, They had tails like ſerpents, and had heads, and with them they did hurt?

They may be ſaid to have tails like ſerpents, becauſe the moſt wiſeſt and moſt moderate men in reaſon, were the hindmoſt part of the Army.

And the moſt Lion-like men in the fore-front.

So that the fore-front of men were ſo dreadful, their horſes being ſo numerous and ſo pampered, that they ſeemed more like unto the heads of ſo many Lions rather then horſes, they were ſo dreadful.

And the horſemen that ſate upon them came with ſuch fire, wrath, and vengeance, which iſſued out of their mouth, which became like unto fire, ſmoak, and brimſtone.

And theſe were in the fore-front of the Army, and did act as if they had been Lions, and as if there had been nothing elſe in their mouthes but fire, ſmoak, and brimſtone.

But the tail or hinder part of the Army, did act more like ſubtile ſerpents; for the tail of the Army had heads, and they had ſtings in their heads.

That is, they had a Commiſſion to act like ſerpents, and to ſting and hurt men as the fore-front had which had breſt-plates of fire.

So that the fourth part, or head of this great Army, were to act like Lions, and the tail or hinder part of this great Army, were to act like ſerpents.

They having Commiſſion ſo to do from theſe four Angels, which were looſed by the great river Euphrates: and in this ſenſe it may be ſaid that the power was in the mouth; and in their tails.

For whoſoever did eſcape the mouth or fore-front of fire, ſmoak, and brimſtone, they were ſure to be ſtung with the tail; for the tails had heads and ſtings in them.

So that if the mouth of the Lions did not kill them, the heads of the ſerpents that were in the tails, would.

So that what with the mouth, and what with the tails, the third part of men were killed.

For the ſting of Serpents lieth in the head, but the ſting of Scorpions lieth in the tayl;

Therefore it is that John doth ſay, the tayl of this Army were like unto ſerpents, and had heads, and with them they do hurt.

For take a ſerpent by the head and he can do no hurt, though his tayl be at liberty.

But the heads of theſe ſerpents were at liberty, therefore it was they did hurt in killing of men.

This is to be minded, that this great Army were heathen men, and thoſe upon whom theſe great Piagues fell were heathen men, wicked, idolatrous people, which worſhipped wood and ſtone guilded over with gold, even the works of their own hands.

They make a god with their own hands, and fall down and worſhip it, as David ſaith, Pſal. 115.4, 5, 6, 7. Their idols are ſilver and gold, even the work of mens hands: they have mouthes and ſpeak not, eyes have they, and ſee not: noſes have they, and ſmell not: hands, and handle not: feet, but walk not, neither do they ſpeak thorow the throat, as that which hath life doth.

So Pſal. 135.15. The images of the heathen are ſilver and gold, &c.

So that theſe Plagues which John ſaw in the viſion, it was upon the Heathen Gentiles that had no faith in the Goſpel of Jeſus, neither did they repent ever the more of their idolatry and worſhipping of devils.

That is, thoſe men that were not killed by thoſe Plagues, did not leave off worſhipping of devils, in that they did ſtill worſhip idols of ſilver, and of gold, and of braſs, and of ſtone, and of wood, which neither can hear, nor ſee, nor walk.

So in the laſt verſe of this Chapter, as they did not repent of their wicked idolatry, neither did they repent of their other wicked ſins which nature is addicted to.

That is to ſay, their murthers, nor of their ſorceries, nor of their fornication, nor of their thefts.

But there needeth no further opening of the two laſt verſes of this Chapter, for they are eaſie to be underſtood; therefore I ſhall ſay no more as to the Interpretation of the ninth Chapter.

NOw when the ſeventh Angel of Aſia did ſound, it is ſaid, That there ſhould be time no longer, as in Revel. 10.6.

And in Revel. 11.15. it is ſaid, And the ſeventh Angel ſounded, and there were great voices in heaven, ſaying, The Kingdoms of this world are become the Kingdom of our Lord, and of his Chriſt, and he ſhall reign for ever and ever.

Intimating the end of all time at the ſounding of the ſeventh Angel.

And as the Revelation of John hath involved the three Records in earth to agree in one.

That is to ſay, the Water, Blood, and Spirit; or the Commiſſion of the Law, and Commiſſion of the Goſpel, and Commiſſion of the Spirit.

Theſe three being ſeveral, and a great diſtance of time between every one of them, as they were acted upon this earth.

Yet all but one record, ſo is it with the Revelation of John in his viſion, he hath joyned the ſounding of the ſeven trumpets of the ſeven Angels, as if they did relate to no other but to the ſeven Churches of Aſia.

When as the ſame ſpirit did ſound in the time of the Law, and ſo it doth now in theſe laſt days in the Commiſſion of the Spirit.

For ſome of thoſe Plagues that were upon the earth at the ſounding of thoſe four Angels, they were acted in the time of the record of the Law, which ſignifies the water, yet ſeen in the viſion by John, as if they were all acted and performed by the ſeven Churches of Aſia.

So likewiſe the ſeven Churches of Europe were included in the viſion alſo.

For there is a remnant of the ſeed of the woman, in all the ſeven Churches of Europe that will be ſaved, though the Miniſtery of them be Anti.

They being non-commiſſionated Angels, yet called Angels who ſound their trumpets.

And at the ſounding of theſe Anti-angels, great Plagues hath followed, as I have ſhewed before.

Now the Quakers being the ſeventh and laſt Anti-angel, that will ſound in reſemblance of the Angel of Laodicea.

There will fall great Plagues upon the earth at the ſounding, and in the ſounding of this ſeventh and laſt Anti-angel.

For there is no more Angels to ſound after the Quakers Miniſtery, for this Miniſtery will laſt to the end of the world.

For there will never come no better nor higher Miniſtery while the world • oth laſt.

For the Quakers Miniſtery is the ſeventh and laſt Anti-angel that will ſound, and as the myſtery of God was finiſhed in the days of the voice of the ſeventh Angel when it did begin to ſound, as in Revel. the 10. and as I have declared in The Interpretation of the eleventh of the Revelation.

So likewiſe when this Angel hath ſounded out-right, the world will be at an end, and the Kingdoms of this world will become our Lord Chriſts, and he ſhall raign for ever and ever, Revel. 11.15.

And this Plague will be the greateſt Plague of all the other ſix Plagues unto the ſeed of reaſon, who have perſecuted the innocent, and killed the juſt.

But how long time it will be when theſe things ſhall come, it is not revealed to, me nor no man elſe.

Onely this by revelation I know, that the laſt or third Commiſſion of the Spirit is now extant upon the earth.

And that the Quakers Miniſtery, is the ſeventh and laſt Angel that will ſound.

But how long time it will ſound, is not yet revealed to me.

But this I know, that they are the laſt, and being the laſt, they may laſt a pretty while.

Neither would I have the Reader to think, that the Miniſtery of the other ſix Angels will be extinguiſhed, for they will laſt to the end of the world alſo.

Onely this I would have the Reader to underſtand, that all Sects and Opinions in matter of Religion, are compriſed in theſe ſeven Churches of Europe.

So that theſe ſeven Churches are the root and body; and the other Opinions in religion, though ſeemingly they differ from them, yet I ſay they are but branches that are ſprouted forth from ſome of theſe ſeven Churches of Europe.

Though they ſeem very great branches, yet they are but branches, as doubtleſs there was many differing opinions in the ſeven Churches of Aſia, yet all are compriſed by the Revelation and viſion of John, in the ſeven Angels Miniſtery of Aſia.

So all Sects and Opinions are compriſed in the ſeven Anti-angels Miniſtery of Europe.

And the Quakers Miniſtery it being the ſeventh and laſt Anti-angel that will ſound the trumpet, in regard there will come, nor ariſe no higher, nor better things in matter of Religion, to the eye of reaſon.

So that men and women which doth not know truth, when they want ſatisfaction in their mindes, they muſt fall into the Quakers.

And as the Plagues and Judgements upon the earth, are greater at the ſounding of the Trumpet of the ſeventh Angel of Aſia, it being no leſs Plague then the end of the world.

Which Plague is far more greater then thoſe ſix Plagues which was at the other Angels ſounding;

So likewiſe there will be greater Plagues upon the earth, at the ſounding of the Trumpet of the ſeventh and laſt Anti-angel, then there hath been at the ſounding of the other ſix Angels; for no more will come to the end of the world.

And the nearer it grows to the end, the greater Plagues will be upon the earth.

For is not almoſt all the world in an uproar, killing and deſtroying one another, ever ſince the ſeventh Anti-angel did begin to ſound?

And yet greater Plagues then hath been, or is now, will enſue upon the ſounding of this Angel:

But I ſhall leave it to what providence and time will bring forth, onely this to let the Reader ſee and know what a reſemblance there is between the ſeven Churches of Europe, and the ſeven Churches of Aſia.

And how that the ſeven Anti-angels were included in the viſion in the ſeven Angels of Aſia, and Plagues on the earth in like manner.

And as the Revelation of John in his viſion did ſee, that the end of the world would be at the ſounding the trumpet of the ſeventh Angel, the Anti-angel being included in the viſion, it will ſo come to paſs.

But what day, hour, or year, is not known to any man.

Therefore I ſhall leave it unto God, who hath appointed an end in his own ſecret decree, and hath declared it by his ſervants the Prophets and Apoſtles; therefore ought to be believed by all that do expect eternal life, by Gods putting an end to this world.

Neither can there be any ſatisfaction to the mind of man, except it be believed.

It is that that ſatisfies me, ſo that I do not queſtion the thing, though the time when is uncertain; an end there will be, as certain, as there was a beginning.

So I ſhall leave it unto God, that made a beginning of this world unto man, and according to his own appointment there will be an end.

So that I need not ſay any more concerning the ſeven Churches of Europe, there being a likeneſs and reſemblance of their Miniſtery, unto the Miniſtery the ſeven Churches of Aſia.

And ſo may be called Seven Angels that ſounded their trumpets, and Plagues did, and doth fall upon the earth, at the ſounding of every one of the Anti-angels, as aforeſaid.

Now I have given the interpretation of the ſeven Anti-angels, I ſhall paſs by the 10, 11, and 12 chapters, as I ſaid before, and proceed to interpret the chief things of concernment in the thirteenth chapter.

IN the firſt verſe of the thirteenth chapter, John ſaith, he 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.

I would not have the Reader to underſtand, that John did ſtand upon the ſand of the Sea with the feet of his body, when he ſaw this beaſt to ariſe out of the Sea:

But the meaning is, the revelation of his ſpirit it was carried in the viſion by the revelation of Faith, as if he had ſtood upon the ſand of the Sea-ſhore;

For the revelation of the ſpirit can ſtand upon the ſand, or upon the Sea, though the body of a man be many miles diſtant from it.

Likewiſe it is not to be underſtood, that this beaſt which he ſaw did ariſe out of the Sea: but, as I ſaid before in another caſe, this beaſt with ſeven heads and ten horns, he did ariſe out of thoſe Iſlands which did border about the Sea, or lands that are environed about with the Sea, and other great rivers of waters, as ſome places of this earth is, as that of Jordan and other places.

Which thoſe that have travelled the earth and ſea, can better relate then I.

But it may be ſaid that this beaſt did ariſe out of the Sea, in regard this borders, kingdomes, and people were environed or ſurrounded by the Sea, as the land of Canaan was.

So that except the waters of Jordan had been dryed up by the power of God, there had been no entring into it by the people of the Jews.

And ſo thoſe four Angels that were bound on the river Euphrates, as I ſhewed before, ſo is it with this beaſt that John ſaw to ariſe out of the Sea.

He may be ſaid to ariſe out of the Sea, for thoſe reaſons aforeſaid.

This beaſt is ſaid to have ſeven heads and ten horns.

Now it is ſaid Revel. 12.2. That the great red Dragon had ſeven heads and ten horns alſo.

The difference between theſe two is this, the Dragons ſeven heads and ten horns, is ſpoken with relation to ſeven Kings that ſhould proceed out of his loins, that ſhould have ten horns.

That is, they ſhould exerciſe perſecution againſt the Saints ten times, in the time of the Apoſtles Commiſſion.

And this was the Dragons war that he made with the remnant of the womans ſeed, as in Revelation the 12, and the laſt verſe.

And the ten horns that the Dragon had, were the Ten Perſecutions of the Saints, which are called by the revelation of John ten horns, as is more opened in The Divine Looking-Glaſs.

But the thing I would have the Reader to minde is this, the difference why the Dragon is ſaid to have ſeven heads and ten horns, and the beaſt that John ſaw to ariſe out of the Sea, he had ſeven heads and ten horns alſo.

The meaning is this, the Dragons ſeven heads did ſignifie ſeven Kings beſides himſelf, that ſhould exerciſe the ſame idolatry and perſecution of the Saints as he did.

For he gave his power unto this beaſt, who had the ſeven heads and ten horns.

But this beaſt that did ariſe out of the Sea, is ſaid to have ſeven heads and ten horns, in regard that he was one of the ſeven heads himſelf,

And the firſt of the ſeven heads that the Dragon had.

So that the Dragon is the eighth, and is gone into perdition, as I ſhall open more when I come to it.

Onely this that the Seed of Faith may ſee ſome difference between the Dragons ſeven heads and ten horns, and the Beaſts ſeven heads and ten horns.

The one having ſeven heads beſides himſelf, and the other having ſeven heads with himſelf.

And as for the ten horns they were all one; for they were both blaſphemers and idolaters, and did worſhip idols and images, and perſecuted the ſeed of the woman, and make war with the Saints.

And all the victory the Saints did obtain againſt the Dragon, the Beaſt, and their Image, it was by faith and patience in the blood of the Lamb; enabling them to ſuffer with patience thoſe Ten Perſecutions which thoſe ten horns did puſh the ſaints with thoſe cruel deaths, which the Revelation of John calls ten days tribulation.

But I ſhall have occaſion to ſpeak more of that hereafter.

BUt in the ſecond verſe of this chapter it is ſaid, And the beaſt which I ſaw was like unto a Leopard, and his feet were as the feet of a • ear, and his mouth as the mouth of a Lion, and the Dragon gave him his power, and his ſeat, and his authority.

Now I would have the Seed of Faith to know, that theſe ten Perſecutions, which were the ten horns, they were acted upon the Saints, in the primitive time, ſo called.

That is, ſo long as the Commiſſion of the Apoſtles did ſucceſſively laſt, or as long as the true Faith of Chriſt was upon the earth, which did laſt a matter of three hundred years, from the birth of Chriſt.

For after his birth there was true Faith on the earth.

For when the Son of Man, as he calls himſelf, did come in the fleſh upon earth, was there any faith upon earth? ſurely no.

If there had been faith upon the earth, they would never have ſought to have deſtroyed him when he was born, as Herod that red Dragon did;

And afterwards his own people the Jews.

So that this is to be minded, that always when God doth come with his Commiſſions, there is little or no faith upon the earth.

Was there any faith upon the earth, when God did ſend Moſes to Pharaoh, and to Iſrael? Moſes being the firſt man which God choſe, and gave a Commiſſion to write Scripture.

I ſay, was there any faith upon the earth at the firſt appearing of God? Surely no.

But after Moſes had appeared, then there was faith upon the earth, but at his firſt appearing there was no faith on the earth.

So likewiſe at the ſecond appearing of God, that is to ſay when Chriſt was born, was there any faith upon the earth at that time, but onely in old Simeon and his wife, and Joſeph the ſuppoſed father of Chriſt?

The earth was very barren of true faith at the appearing of God, in this way.

But after his appearing, there was much true Faith upon the earth, as may be read concerning Chriſt himſelf, that many believed on him, and a greater number of people believed on his Apoſtles, more then did on himſelf.

So that there was great faith upon the earth, in the time of Gods appearing in his Commiſſion of the Blood.

But before, or at the firſt appearing, there was very little or no faith upon the earth.

So likewiſe at Gods third appearing in his Commiſſion of the Spirit, was there any true faith upon the earth? ſurely no.

This I know by experience, that there was no true faith on the earth: but ſince God hath appeared in the Commiſſion of the Spirit, there is true faith upon the earth, more then hath been this thirteen hundred and fifty years.

So that at the appearing of God in his three Commiſſions, there was very little or no true faith upon the earth, I mean at their firſt appearing.

But after their appearing, there is true faith upon the earth, and that more abundant then at any other time.

For that faith which is between Commiſſions, it is but a traditional faith, and not a ſaving and juſtifying faith.

I onely give the Seed of Faith this bir • , that they may diſtinguiſh and know the better how, and when the Scriptures were fulfilled.

So I ſhall paſs on to open the chief things of moſt concernment in this Chapter.

NOw the ſpirit of reaſon in this beaſt that did ariſe out of the ſea, to whom the Dragon gave his power, ſeat, and authority unto, he is ſaid to be like unto a leopard.

Now a leopards a ſpeckled or ſpotted creature.

Now this beaſt is ſaid to be like unto a leopard, in regard of the policy which he did exerciſe to gain the people to fight for him and his image:

For he ſeemed to the people to be very religious and zealous in worſhip, but it was to images of wood and ſtone.

Yet this form of worſhip and command he gave to the people to worſhip the Image, they were as white ſpots of righteouſneſs.

And his threatning of thoſe that would not bow down to worſhip the Image, theſe were his black ſpots

So that he in this regard may be ſaid to be like a leopard that is ſpotted black and white.

Black to the Saints, but white to thoſe that received the mark of the beaſt in his right hand, or in his forehead: and in this regard he may be ſaid to be like a leopard.

Secondly, He is ſaid to have feet as it were the feet of a Bear, that is, he acted as a Bear doth with his feet.

That is, to claw and break the bones of that in pieces which he hath power over; for the ſtrength and miſchief of a Bear it lieth moſt in his feet.

So was it with the beaſt, he by his Command to worſhip the Image which he did ſet up, claw and break the bones of thoſe Saints that would not fall down and worſhip the Image, by perſecution, impriſonment, and death it ſelf.

And in this regard he may be ſaid to have feet as it were the feet of a Bear.

Thirdly, It is ſaid, And his mouth was as the mouth of a Lyon: the meaning is this, he acted with his mouth as the mouth of a Lyon doth.

That is, as the mouth of a Lyon doth roar with ſuch an exceeding great and terrible noiſe, that the beaſts of the forreſts exceedingly fear and tremble at the noiſe of the Lyon that cometh out of his mouth;

So likewiſe the roaring noiſe that came out of this beaſts mouth made all the Saints in Aſia at that time to fear and tremble:

For there was gone out of this beaſts mouth great blaſphemy, as in the fifth verſe, And a Command went out of his mouth that they ſhould worſhip the Dragon, who gave his power, ſeat, and authority unto this beaſt.

And in regard the Dragons power, ſeat, and authority was given and eſtabliſhed upon this beaſt, there went a Command out of this beaſts mouth, that all people ſhould worſhip the beaſt, as they did the dragon, as in the fourth verſe of this chapter.

So that the mouth of this beaſt may be ſaid to be like the mouth of a Lyon.

For theſe his Commands to worſhip devils, and blaſphemies againſt the living God, proceeded out of the beaſts mouth, even as the floods of water did out of the dragons mouth.

And in this regard the beaſt may be ſaid to have a mouth like the mouth of a Lyon.

Now it is to be obſerved, that this beaſt had one of his heads as it were wounded unto death.

Now it is to be minded, that it was but as it were, nor was thought unto death, but his head were not quite dead; if he had, he would have done no more miſchief to the Saints.

But his deadly wound was healed, ſo that the world did the more wonder after him, ſaying, Who is like unto the beaſt? Who is able to make war with him?

Now I would have the Seed of Faith to minde who it was that did give this beaſt that deadly wound in his head, and yet was healed again.

It was the faith and patience of the Saints that did give him this deadly wound, in that they would not worſhip the beaſt, nor his image, but did ſuffer perſecution unto the death joyfully.

So that this beaſt was ſick with torment of ſoul, in that he could not bring them from the faith of Jeſus to worſhip devils, nor to ſubmit to his will, ſo that he was wounded almoſt to death.

So that he was weary of perſecuting the Saints, his Conſcience being ſo wounded he gave over perſecuting for a ſeaſon, until his Conſcience was healed again.

And though it be ſaid, that he had a wound by a ſword, and did live, it was no other ſword but the Sword of the Spirit which was in the Saints.

Even the faith of Jeſus which enabled them to ſuffer with cheerfulneſs the ſpoyling of their goods, and not loving their lives unto the death, rather than to worſhip the beaſt, or his image.

And this was that deadly wound that the beaſt had in his head: and this was the firſt day, and one of the ten days tribulation the Saints did undergo.

For when men ſuffer meerly for their faith of Jeſus, or in innocency of minde in matter of worſhip, they do by their ſufferings wound the perſecutors ſoules more, than if they ſhould turn again and fight with a ſword of ſteel.

So that it wa • the Saints patient ſufferings that did give this beaſt as John ſpeaketh of, that deadly wound in his head.

But after a ſeaſon his deadly wound was healed.

That is, after the plague of his heart was over, that he ſaw he ſhould not die.

He grew more worſe, much like Pharaoh, when Moſes had taken away the Plague from him and his people, his heart was hardened, and made more cruel and worſe.

So was it with this Beaſt, when his conſcience had the fear of the preſent death taken off him, ſo that he was healed as to that,

Then he grew worſe then he was before.

For now his mouth uttered blaſphemy, and power was given unto him, to continue forty two months, as in verſe the fifth.

Theſe forty two months hath relation to the Ten Perſecutions, which did laſt a matter of three hundred years.

For the ſpirit and power of this beaſt, did run thorow the loins of all them ſeven heads; they all being partakers of the Dragons power, ſeat, and authority.

For it runs thorow the loins of al wicked Beaſts, or wicked Head-Magiſtrates.

For they have all the ſpirit of Reaſon, even the ſpirit of the Dragon, though not in ſuch a meaſure as the Dragon hath.

So that the power of this beaſt ſhould continue in himſelf, and in others forty two months.

That was all the days of the Ten Perſecutions, which time was the ſame, as the two Prophets did propheſie, which is ſaid to be forty two months.

Which time was as long as the Apoſtles Commiſſion did laſt, about three hundred years, as aforeſaid.

And as I have ſhewed in The Interpretation of the eleventh of the Revelation.

BUt in the ſixth verſe, the 〈◊〉 that was healed of his deadly wound, he opened his mouth in blaſphemy againſt God, to blaſpheme his Name, and his Tabernacle, and them that dwelt in heaven.

So that you may ſee now this Beaſt was healed of his wound, he was worſe, and blaſphemed more againſt the living God, and againſt his Tabernacle;

Which Tabernacle was the body of Chriſt.

And thoſe that dwelt in heaven are the Saints, who worſhipped by faith in the Tabernacle of God which is in heaven.

Therefore ſaid to dwell in heaven, and in the ſeventh verſe, It was given him, that is the Beaſt aforeſaid, to make war with the Saints, and to overcome them, and power was given him over all kindreds, and tongues, and nations.

Now the Beaſt being recovered of that wound the Saints did give him, he comes on a freſh and makes war againſt them.

Not onely in blaſpheming againſt the living God, or living Jeſus, whom the Saints did worſhip and ſerve, and would not worſhip, and ſerve him.

Therefore he makes war with the Saints, and overcomes them.

That is, cauſeth all thoſe he could light of, to deny their Faith in Jeſus, and worſhip as he would have them, or elſe they muſt be put to death; So that he did overcome many of the Saints, and put them to death;

For power was given him over all kindreds, tongues, and nations.

That is, he had power over all other people, but thoſe that worſhipped Jeſus,

To command them to worſhip him, and that worſhip he did ſet up, and all people but the Saints did obey.

Some for fear, and ſome for love, but all did obey to worſhip the beaſt, onely thoſe that had faith in Jeſus, therefore they were overcome and killed by this beaſt.

But the others, the kindreds, tongues, & nations ſaved their lives, for the world wandred after the beaſt, his power was ſo great.

So that 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, as in the eighth verſe.

The meaning is this, that the ſpirit of reaſon in this beaſt, and in all other beaſts, or Head-Magiſtrates that are of the ſeed of the ſerpent, ſhould have ſuch power over the dark reaſon of man, to worſhip him, and the image he doth ſet up.

And the whole world lying in ignorance and darkneſs, they are thorow their ignorance ready and willing to worſhip any thing, that the ſpirit of Reaſon in the Head-Magiſtrate ſhall command them.

And the ignorance and darkneſs of men in point of worſhip, is ſo numerous, that hardly any can be ſeen in the world but idolaters.

So that it may be ſaid, that all that dwell on the earth doth worſhip the beaſt, none excepted but thoſe whoſe names are written in the book of Life, which are but few in compariſon.

For the worſhippers of the true God, are but few in compariſon of thoſe that worſhip the devil.

For the ſpirit of reaſon is the devil, and what image or form of worſhip is ſet up by the ſpirit of reaſon in the Head-Magiſtrate, having no Commiſſion from God, it is but of the devils ſetting up.

And who ever doth bow down to worſhip in that manner and form, they do but worſhip the Beaſt and his image, and ſo worſhip devils.

And is not the whole world at this day, as well as at that time, as well thoſe that profeſs themſelves Chriſtians, as well as Heathen, Turks, and Pagans under that darkneſs of minde, as to worſhip falſe gods, idols, and devils?

So that the whole world may be ſaid to worſhip the beaſt and his image, though not all one kinde of image.

For every Opinion of Religion in the world hath one image or other to worſhip, in ſtead of God.

And it muſt needs be ſo, becauſe the world doth not know the true God in his form and nature, therefore they worſhip devils in ſtead of God, though in divers forms and manner.

But I would have the Seed of Faith to mind, that when I ſay all the world, the Elect Seed are excepted.

For the Seed of Faith are not counted the world, though they be in the world.

As Chriſt ſaid, I pray not for the world, but for them thou haſt given me out of the world, and that thou wouldeſt keep them from the evil of the world.

So that the Scriptures doth never count the Saints the world, though they be in the world. So that the Scriptures may ſay, that all the world wandred after the beaſt, for all the world doth wander after one falſe worſhip or other, but thoſe that have their names written in the book of Life.

Now how ſhall a man know that his name is written in the book of Life, but in that he knoweth the true God, and how to worſhip the true God without any idolatry?

Can he know things of this nature but by a Commiſſion from God? ſurely no.

And here lieth the comfort that the Seed of Faith have in this life, by a Commiſſion from God.

By faith they know their names were written in the Book of Life, from the foundation of the world.

That is, they are to look no further than the beginning of the world, that is, to the firſt Adam; they being of his ſeed are not counted by the revelation of Faith, to be the world.

It is the ſeed of the ſerpent that is called by the Spirit the world, and not the ſeed of Adam.

So that the Seed of Faith are thoſe that died in the firſt Adam, yet their names were written in his Seed; and Chriſt the ſecond Adam, he being the quickening Spirit of that Seed.

And as the Seed of Faith was dead in the firſt Adam, ſo likewiſe the ſame Seed is quickened again by the ſecond Adam.

And ſo made alive again, and may be ſaid to be written in the Book of Life of the Lamb, ſlain from the foundation of the world.

It is ſaid from the foundation of the world, with relation to righteous Abel being ſlain.

So that who ever is of Adams ſeed, is of Abels ſeed; and who ever is of Abels ſeed, he may be ſaid to have his name written in the Book of Life of the Lamb, ſlain from the foundation of the world.

For the Seed of Faith doth go no further to finde his name written in the Book of Life, than to righteous Abel.

For who ever goeth further to finde his eternal Life, he will come ſhort of it, and never finde it.

I give this hint to the Seed of Faith, onely to let them ſee where the Book of Life is, and where they may finde their names written, and not to go at rovers beyond the foundation of the world.

But go to the firſt Adam as Moſes ſpeaketh of, and not as the imagination of Reaſon doth.

For who ever goeth beyond Adam to finde his name written in the Book of Life, he will never finde it.

So much for the interpretation of the eighth verſe.

THis I would have the Reader to obſerve, that the Image that this beaſt with two horns like a Lamb, did cauſe to be made and ſet up, the Image was the ſame form and likeneſs, though made of wood or ſtone, as that beaſt was of that received a wound by a Sword, and did live.

And that beaſt was a man, and the Image of that man did this beaſt cauſe to be ſet up to be worſhipped.

For that beaſt with two horns like a Lamb, had power by his ſubtile and diabolical inchantments, to make this Image of the firſt beaſt to ſpeak.

And by the ſpeech of the Image it ſhould cauſe that as many as would not worſhip the Image of the beaſt, that is, the form of this Image of a man, ſhould be killed; now this ſeemeth very ſtrange to the minde of man, and ſo it did to thoſe people in that time, that the wiſdom of reaſon, the devil, ſhould by his witchcraft-power in point of Religion and worſhip, to make an Image which the work-man hath made with his own hands, for to ſpeak.

It cannot chuſe but to cauſe ignorant, and dark-minded people to be deceived, and to fall down and worſhip it;

They ſuppoſing that the Spirit of the holy Gods doth come into it, at, or in its ſeaſon, and ſpeak to the people, ſo that they are fully perſwaded, that it is the ſpirit of the holy Gods that ſpeaketh in it.

So that they fall down and worſhip it, not thinking that the imagination, power, and authority of the beaſt hath out-witted them; for the beaſt did make an Image of the other beaſt, aforeſaid, and did ſet it apart, or dedicated it of purpoſe for a God to be worſhipped.

And made Prieſts overſeers of it, and conſecrated the Image by the Prieſts in a holy manner.

And ſome boy or childe, had a way to go into the Image, and ſpeak in it ſuch words as the beaſt, and the prieſts ſhould order the childe to ſpeak.

So that the childe muſt ſpeak thorow the mouth of the Image, as if the Image did ſpeak it ſelf.

Juſt like unto a wooden puppet in a play.

But as the Scriptures ſaith, none of their Images doth, nor can ſpeak thorow the throat.

But ſecreſie between the beaſt and the prieſts, might keep the thing ſo cloſe, that the people might know nothing but that the Image did ſpeak it ſelf.

And ſo they being bewitched with ignorance, and darkneſs, and deceived by this policy, they do worſhip the Image.

And ſo much the more, becauſe the Image did ſpeak, and the words that the Image did ſpeak, they muſt be ſuch words as he that gave order to make it, would have it ſpeak.

That is, to worſhip the Image in the ſpiritual, and to command all people ſmall and great, bond and free, rich and poor, in the temporal to receive a mark in their right hand, or in their foreheads, as in the ſixteenth verſe.

So 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, as in the 17. verſe.

Theſe were the things that the Image muſt, and did ſpeak, and theſe were the miracles that this beaſt wrought in the eyes of the people, whereby they were deceived.

For theſe ſeemed to be great miracles, and ſo they were, to that which knoweth not the true God, for great things may be accompliſhed by the ſpirit of reaſon in man, if backed with the authority and power of the nation.

But greater things then theſe have been acted in this nation upon a ſpiritual account, and more ſpiritual wonders and miracles have been wrought by the ſpirit of reaſon in John Robins, John Tancy, and others,

For they have been able by that ſpiritual witchcraft-power, to preſent half Moons, Stars burning, ſhining lights to the fancy of people.

Alſo John Robins hath preſented by his ſpiritual witchcraft-power the form of a Dragon, and the form of a ſerpent, and thick darkneſs, with divers other lying ſigns, and wonders.

I call them lying ſigns, becauſe they were but ſhadows, and no real thing or ſubſtance.

Onely things produced out of the ſtrength of his own imagination, it being ſtronger then others, it did ſubject the imaginations of others under it;

And ſo they were deceived by it, their phantaſies being dazled, and over powered by his knowledge and wiſdom, in the dark power of reaſon, the devil.

He could preſent to their dazled phantaſies, ſuch like ſhapes and ſigns, as aforementioned.

Likewiſe it was in John Tancy his heart, to have offered up his ſon to a diabolical Diety, that he might attain to a greater and higher ſpiritual power, then he had yet attained unto.

With other ſtrange things he did, and would have done, had not the Law of the Land been againſt ſuch things, to put them to death.

He would have done much like Manaſſes, 2 Kings 21.6. who made his ſon paſs thorow the fire: So that wonderful ſtrange things may be attained unto by the ſpirit of reaſon in man, when it is religiouſly about.

But I ſhall ſpeak no more of theſe things here, onely theſe few lines are to let the Reader to ſee what ſtrange things hath been acted here in England, by men upon a religious account, and many more which I will not mention now.

BUt I ſhall open a little what is meant by receiving the mark of the Beaſt in the right hand, or in the forehead.

The mark of the beaſt is this, when a Head Magiſtrate or Chief Council in a Nation or Kingdom, ſhall ſet up by his or their power and authority, a Set-form of Worſhip, he or they having no Commiſſion from God ſo to do.

And ſhall cauſe the people by their power and authority, both ſmall and great, bond and free, to worſhip after this maner of Worſhip that is ſet up by authority, as this beaſt did, elſe they ſhall be perſecuted or killed.

This Form of Worſhip ſo ſet up without a Commiſſion from God, it may, and is called by the Spirit An Image, for all people to worſhip, by vertue of that Power that did ſet it up.

For this I muſt ſay, that all manner of Forms of Worſhip which are ſet up by men who have no Commiſſion from God, they are but Idols and Images;

And who ever doth worſhip God in thoſe Forms of Worſhip ſet up by Non commiſſionated men, they may be ſaid to receive the mark of the beaſt in the right hand, or in the forehead.

But there was alwayes in moſt parts of the earth one Supream Power in all Nations, that had power to ſet up Form of Worſhip, as an Image, and to command and compel all thoſe that were under their power, to worſhip the Image ſet up by the Power, or by the Beaſt.

For all Head-Magiſtrates are called Beaſts, as well as Kings, elſe the people have not been ſuffered to buy, nor ſell, but have been perſecuted and killed, even as they were at that time by the beaſt that had two horns like a Lamb.

For whoſoever would not receive his mark, either in his forehead, or his right hand; that is, if they would not worſhip the Image ſet up by the beaſt, they ſhould be killed, or not ſuffered to buy nor ſell:

That is, not to trade; which is as bad to ſome as death it ſelf.

So hath it been ever ſince, and will be to the end of the world, little or much.

For let the Reader conſider, how many have loſt their lives for not ſubmitting to the Worſhip, or as I may ſay Image, that hath been ſet up by the Papiſts!

The multitude of people that Power hath ſlain and perſecuted upon that account, are hardly to be numbred by man.

So likewiſe the Epiſcopal Power of Worſhip, hath for their Image perſecuted and put to death many.

Alſo the Presbytery for their Worſhip, or Image, have perſecuted and put to death many, witneſs New-England, Scotland, and other places.

The Independent alſo for his Worſhip, or Image, hath been guilty of perſecution.

The Baptiſt they alſo have been guilty of perſecution for his Image or Worſhip, witneſs that one particular of James Naylor.

For that little Parliament that puniſhed him, were moſt of them Independents and Baptiſts; ſo that all men when they are in power fall to perſecution for Religion, if men differ from them in point of Worſhip.

And as for the Ranter and Quaker they never were in power, ſo that their perſecuting ſpirits for Religion cannot be ſeen; yet all theſe ſeven Churches have an Image to worſhip.

That is, they every one of them doth ſet up a ſeveral Form of Worſhip, but all falſe; for none of them knoweth the true God, neither hath any of them a Commiſſion from God to ſet up ſuch a Form of Worſhip as they do.

So that all Forms of Worſhip in what manner ſoever, that are ſet up by Non-commiſſionated men, who are not authorized of God, their Forms are but Images or Idols, and the Worſhippers are Idolaters, and doth receive the mark of the beaſt, either in the forehead, or in the right hand.

For the ſpirit of reaſon in man, is the Beaſt that ſets up Worſhip as an Image, let it be in high, or low, but more eſpecially in higher Powers, who have power to command people to worſhip his Image.

And in ſo doing, they do receive the mark of the beaſt in their foreheads, or right hand.

Now a man may be ſaid to receive the mark of the beaſt in his forehead, when as a man doth worſhip in that form and manner as is ſet up by the beaſts authority willingly, then doth a man receive the mark in his forehead. And when a man receives the mark of the beaſt in his right hand, it is when men doth worſhip, and bow down to that form of worſhip, or Image ſet up by the beaſt againſt a mans own mind or unwillingly, for fear he ſhall ſuffer if he do it not.

This is to receive the mark of the Beaſt in his right hand.

For if the mark of the Beaſt be not ſeen in the forehead, or in the right hand, they ſhall either be killed, or not ſuffered to trade.

That is, to buy and ſell, one of theſe he muſt be ſure to ſuffer if he hath not the mark in either of thoſe two places, aforeſaid.

That is, if the people doth not come to the publick worſhip ſet up by the Beaſt, either willingly or unwillingly, it was known that they had not received the mark of the Beaſt, neither in the forehead, nor in the right hand.

It is called the right hand, becauſe the right hand is that that ſubſcribes or writes his name to any thing of concernment.

So that no man ſhould buy or ſell, ſave him that had the mark, or the name of the Beaſt, or the number of his name.

Now obſerve, he that had the name of the Beaſt, or the number of his name, were thoſe men that were in offices and places in the Beaſts dominions, or that had a badge of the Beaſts arms upon them.

For they knew the number of Beaſts which had ſucceeded even to the day or time of that beaſt, ſo that they knew the number of his name, and how many Beaſts were paſt before him.

So that thoſe that had Commiſſions for offices and places of truſt, were thoſe that had the name of the Beaſt, becauſe they had the Beaſts hand to thoſe Commiſſions, for to authorize them in their places: and thoſe that had the number of his name, were thoſe that wore a badge of his arms, ſignifying what number of Kings loins this Beaſt did come thorow.

So that none but thoſe that had received the mark, as aforeſaid, and thoſe that had the Beaſts warrants for Offices.

And thoſe that had the number of his name, as aforeſaid, were to have the priviledge to buy and ſell, &c.

VErſe the eighteenth, 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.

I would have the Reader to minde the interpretation of this verſe.

Obſerve in the firſt verſe of this chapter, John ſaw in his viſion a beaſt ariſe out of the ſea having ſeven heads.

Which ſeven heads did ſignifie ſeven Kings or ſeven Beaſts, that ſhould have ten horns.

Which ten horns did ſignifie the Ten Perſecutions, in the primitive times ſo called;

Yet we finde in this chapter but three of theſe Beaſts, which acted their parts in perſecuting the Saints, though all the ſeven heads did perſecute the Saints.

Alſo in the laſt verſe of this chapter, John includes all theſe ſeven beaſts into one beaſt, ſaying, Let him that hath underſtanding count the number of the beaſt, for it is the number of a man.

It muſt needs be the number of a man, becauſe man is called a beaſt, either a good beaſt or an evil beaſt, as I have ſaid before concerning the four good beaſts, they ſignified all good Kings and Head-Magiſtrates, were all included in thoſe four good Beaſts.

So likewiſe all evil Kings and evil Magiſtrates, are included in thoſe ſeven heads, which the beaſt had that aroſe out of the Sea.

Further, the Spirit of Revelation in John doth include all evil Kings and evil Magiſtrates into one evil beaſt.

Shewing that there is but one evil beaſt, in whom the evil ſpirit doth raign in perſecuting men for conſcience ſake, becauſe they wil not worſhip the beaſts Image.

So that you that can diſcern between the ſpirit of reaſon, and the Spirit of Faith.

For theſe two Spirits lye both hid in their two Seeds, to wit, the Spirit of Faith in the Seed of God, and the ſpirit of reaſon in the ſeed of the ſerpent-angel, or devil.

And according as theſe two Spirits doth work, or operate in man, man comes to be a good beaſt, or an evil beaſt.

So that who ever doth diſcern clearly between the two Seeds, may read, or count the number of the good Beaſt, and the number of the evil beaſt.

For this I ſay, they are both but two men, that is to ſay, a good man, and an evil man.

Becauſe the good Spirit runneth thorow the line of the Seed of Faith, and cauſeth good Kings and Head-Magiſtrates, and all others of that Seed to do well, and to worſhip God aright, as David did, and not to perſecute men for Conſcience ſake.

So on the contrary, the ſpirit of Reaſon, the devil, it runneth thorow the line of the ſeed of Reaſon, and cauſeth evil Kings, and evil Head-Magiſtrates, and others, to do injuſtice, and to worſhip a falſe God, and perſecute for Conſcience ſake, as king Ahab did.

So that all good Kings and Head-Magiſtrates who have been guided by the Spirit of God, though many thouſands of them, they may be counted by the Spirit, but one good beaſt.

Becauſe that one good Spirit of God did act in them while they were here in this world.

So likewiſe, though there have been many thouſand evil kings, and evil Head-Magiſtrates, yet they may be counted by the Spirit but one evil beaſt.

Becauſe that one evil ſpirit of Reaſon, the ſerpent devil, did act in them little or much whileſt they lived in this world.

So that the one evil ſpirit acting in all the evil beaſts, they are counted by the Spirit of revelation, but the number of a man.

Like unto that ſaying, Revel. 21.17. And he meaſured the wall thereof an hundred forty and four cubits, according to the meaſure of a man, that is of the Angel.

So that the bigneſs of the Angel was but as the bigneſs of a man: and thoſe hundred and forty and four cubits ſpoken of by John, it did amount in the concluſion but to the meaſure of a man.

So likewiſe this beaſt, whoſe number is the number of a man, and his number is ſaid to be ſix hundred threeſc re and ſix.

That is, as I ſaid before, the ſpirit of the Serpent-Angel hath run thorow the ſeed of Reaſon in ſo many Kings and Head-Magiſtrates, who came from the loins of Cain, he being the firſt devil in fleſh, and the firſt man-devil.

And his ſpirit running in that ſeed, it hath brought forth ſo many evil beaſts, as ſix hundred ſixty ſix.

Now I would have the Reader to underſtand, that John did not mean exactly ſo many, and no more; for doubtleſs there hath been many thouſands more ſince Cain ſlew his brother Abel.

But I believe the revelation of John hath relation onely to thoſe evil beaſts which were in power in the time of the two Commiſſions, that is, in the time of the worſhip of the Law of Moſes.

How many evil Kings which are beaſts, were there in that time while that Worſhip ſtood, that perſecuted the Prophets, and cauſed the people to worſhip Baal and falſe gods?

And ſo the Rulers of Iſrael who were Head-Magiſtrates, who perſecuted the Apoſtles and Chriſt, theſe were of thoſe evil beaſts.

And when Jeruſalem was deſtroyed by the Romanes, then their power and perſecution did ceaſe.

And the Romane Gentiles, thoſe Emperors, and Kings, and Head-Magiſtrates, they perſecuted the Saints in the ſecond Commiſſion: and theſe beaſt afore-mentioned, were thoſe John ſaw in his viſion.

So that the number of theſe perſecuting evil beaſts who were idolaters, in the time of thoſe two Commiſſions, or two Teſtaments, I ſay they might amount to no more than ſix hundred threeſcore and ſix.

Theſe all coming through the loins of Cain the firſt man devil, they may be called by the Spirit but one man, therefore ſaid to be the number of a man.

So that in the concluſion, all wicked, idolatrous, perſecuting Kings and Head Magiſtrates who proceeded from the loines of Cain, he being the firſt murtherer and liar from the beginning, they are counted by the Spirit in John but the number of a man.

That is as much as to ſay, they are but one man, though ſix hundred ſixty and ſix men acted in perſecuting the Prophets, Apoſtles, and Saints, yet all but the number of a man.

To conclude this Chapter, and this Verſe in a few words, that the Reader may know what is meant by the mark, and by the name, and by the number of his name.

Obſerve the mark of the beaſt in the forehead, is when a man doth worſhip the beaſt and his image willingly.

And the mark in the right hand, is when a man doth worſhip the image for fear of looſing his goods, or fear of perſecution, or againſt his will.

This is to receive the mark of the beaſt in his right hand.

And he that hath the name of the beaſt, are ſuch men as have the beaſts warrants, or his hand to ſign their Commiſſions for places of Truſt, or any other Offices in the State.

This is the meaning of having the name of the beaſt.

And thoſe men that have the number of his name, are ſuch as do wear a Badge or Figure of the Beaſts Arms.

And this Figure or Badge doth diſtinguiſh thoſe men from others; and not onely ſo, but it ſignifies the race how many kings or beaſts loins this beaſt came thorow, even to the number of ſix hundred ſixty and ſix.

And this is the true Interpretation of the Beaſt, his mark, and name, and the true wiſdom of God, and true underſtanding of the number of the beaſt, and of this thirteenth Chapter.

IN the firſt verſe of this fourteenth Chapter, John 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.

This Lamb that John ſaw ſtand on Mount Sion, he was no other but God himſelf.

For Chriſt is called The Lamb of God that taketh away the ſins of the world: for who can take away the ſins of the world, but God? Alſo it is he that ſtood upon Mount Sion.

He may well be called the Lamb of God, for he is God, as I have ſhewed before.

And that Mount Sion he ſtood upon, it did ſignifie the Faith of the Goſpel, according to that ſaying of Paul to the Believers in his time, You, ſaith he, are not come unto Mount Sina, which genders to bondage: but, ſaith he, you are come unto Mount Sion.

That is to ſay, the Worſhip of the Law that was given by Moſes it was but Mount Sina, but the Faith and Worſhip of the Goſpel it was Mount Sion.

And as Moſes ſtood upon Mount Sina by power from God to give the Law unto the people of Iſrael, and this Law Moſes gave, it had power over the people to plague them if they did not obey, therefore called Mount Sina which gendred unto bondage.

And Moſes being choſen of God to give forth this firy Law, he may be ſaid to ſtand up n Mount Sina.

So likewiſe Jeſus the Lamb of God, he giving forth the Worſhip of the Goſpel, or Law of Faith, which is called A New Law, or Mount Sion.

Now Chriſt being the Head that gave forth this Goſpel-worſhip, giving peace to all thoſe that doth truly believe, he may be ſaid to ſtand upon Mount Sion, even as Moſes ſtood upon Mount Sina.

So that Jeſus the onely God, is that Lamb that John ſaw ſtood upon Mount Sion.

So that the Reader may ſee what is meant by the Lamb, and what is meant by Mount Sina and Mount Sion.

Again it is ſaid, And with him an hundred forty and four thouſand, having their Fathers name written in their foreheads.

Obſerve, this hundred and forty and four thouſand of Saints who were with the Lamb on Mount Sion, I declare they were all of the Jews Nation who were begotten by the Faith of the Goſpel in the Apoſtles Commiſſion, in relation or likeneſs to thoſe hundred forty and four thouſand that were begotten by Moſes and the Prophets Commiſſion of the Law, as is ſpoken of by John, Revel 7.4.

Where he ſaith, And I heard the number of them that were ſealed, and there were ſealed an hundred forty and four thouſand of all the Tribes of the children of Iſrael.

This number here ſealed, were ſpoken with relation to thoſe of the twelve Tribes that were ſaved in the Commiſſion of the Law.

And theſe of the ſame number in the fourteenth Chapter, were Jews of the ſame Tribes who were ſaved in the time of the Goſpel, in the time thoſe two Commiſſions did laſt.

But as for the Gentiles and other Nations, who believed and were ſaved in theſe two Commiſſions, they are not counted in the number of theſe hundred forty and four thouſand that were ſealed in their foreheads, or that hundred forty and four thouſand that ſtood with the Lamb on Mount Sion.

I ſay, they both had relation to the Jewiſh Nation onely, who were ſaved in the two Commiſſions, or two Teſtaments aforeſaid;

But the Gentiles and all Nations that were ſaved in thoſe two Teſtaments, they were ſo great a number or multitude, which no man could number, as Revel. 7.9.

Neither would I have the Reader to underſtand, that the Spirit in John did mean exactly ſuch a number of the Jews, and no more.

But if his revelation led him out to ſpeak of ſuch a number, or to include many thouſands more in ſuch a ſmall number, who ſhall gainſay it?

But happy will thoſe be that know themſelves to be one of the ſaved of the Lord, though they be none of thoſe hundred forty and four thouſand ſpoken of, who ſtood upon Mount Sion with the Lamb.

So much for the Interpretation of the firſt Verſe.

In the ſecond Verſe, John heard a voice from Heaven, as the voice of many waters, and as the voice of a great thunder, and he heard the voice of Harpers harping with their Harps.

This voice of many waters, and as the voice of a great thunder which John heard from heaven,

I declare it was that Praiſe, Halelujah, and Melody that thoſe hundred forty and four thouſand which ſtood with the Lamb on Mount Sion did ſing, they all harping with their Harps, it made a noiſe as the ſound of many waters, or as the voice of a great thunder.

For I ſay the voice of ſuch a great number of Saints ſinging Praiſe to the Lamb together, it would make a great ſound, even as the ſound of many waters.

For many waters will make a great roaring, that people that have travelled can tell.

And as for thunder, that dreadful noiſe moſt people can experience: and ſuch a great noiſe or voice do the Saints make when they play upon the harps of their ſouls.

Which Harps, what they are, I have opened what is meant by them before, therefore I ſhall ſpaek no more of them here.

And in the third Verſe, And they ſung as it were a new Song before the Throne, and before the four Beaſt, and the Elders, and no man could learn that Song but the hundred forty four thouſand which were redeemed from the earth.

This new Song was that ſound of many waters, and the voice of a great thunder which thoſe Harps did ſound forth; which Harps were the tongues of thoſe hundred forty four thouſand Saints, as aforeſaid.

Who ſung the new Song, that is, the Song of the Lamb, that is, the Song of the Goſpel of Jeſus.

And the other hundred forty and four thouſand in the ſeventh Chapter, they ſung the Song of Moſes, that is, the Song of the Law.

Now there is no man that could learn, or ſing this new Song of Praiſe unto the Lamb, nor the Song of Moſes, but thoſe that were redeemed from the earth.

Now the Song of Moſes, and the Song of the Lamb, what they are I have opened before.

Alſo what the Harps are I have ſhewed before, ſo that I need ſay no more of it here.

IN the fourth Verſe, Theſe are they which were not defiled with women, for they are virgins. Alſo they are ſaid to be the firſt fruits unto God, and to the Lamb.

And in the fifth Verſe there is ſaid, In their mouth was found no guile, for they are without fault before the Throne of God.

Obſerve that thoſe hundred forty four thouſand Saints they are ſaid not to be defiled with women, for they are virgins.

The meaning is this, they were not defiled in their ſouls with idolatry, in worſhipping of idols and falſe gods;

For idolatrous men are called Whores, and who ever worſhippeth images, or falſe gods, may be ſaid to go a whoring after ſtrange gods, and ſo comes to be guilty of ſpiritual whoredom, and ſpiritual fornication, and ſo may be ſaid to be defiled with women, as the Scriptures doth in many places prove the truth of this Interpretation.

And as for their being Virgins, the meaning is this, they were not tainted with the idolatrous worſhip of the Nations ſet up by thoſe Beaſts aforeſaid; that they were as pure in their ſouls from idolatry, as a virgin is from knowing of man:

For as a virgin is not defiled with man, ſo were theſe Saints not defiled with idols and images,

Which idols and images are called in the ſpiritual, Women; for they follow the Lamb whitherſoever he goeth: that is, they followed him in the Worſhip of the Goſpel, notwithſtanding that great idolatry and perſecution there was in the time while the Apoſtles Commiſſion did laſt, which was a matter of three hundred years.

And they are called The firſt fruits unto God.

Obſerve: They are called the firſt fruits unto God, becauſe they were of the Jews Seed, whom God made a Covenant with that they ſhould worſhip him, as Moſes ſhould direct them.

And theſe hundred forty and four thouſand who were redeemed by their faith and obedience to the Goſpel in the Apoſtles Commiſſion, I ſay theſe were of the Jews, as I ſaid before, therefore called the firſt fruits unto God.

For the believing Gentiles are not called the firſt fruits unto God, becauſe God choſe the Jews Church firſt.

Therefore the believing Jews are called by the Spirit in John, the firſt fruits unto God.

And theſe being preſerved in their ſpirits from defiling themſelves with idols, they are ſaid in their mouth was found no guile, for they are without fault before the Throne of God.

That is, they were not guilty of worſhipping of falſe gods, and ſo not defiled with women: but worſhipped Chriſt in the way as he gave his Apoſtles to eſtabliſh, as aforeſaid.

And in the ſixth verſe, John ſaw in his viſion another Angel flie 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.

This Angel John ſaw flie in the midſt of heaven, having the everlaſting Goſpel to preach, I declare it was Peter, he being the Head-Apoſtle to whom Chriſt committed the preaching of the Goſpel unto, and to whom Chriſt committed the keyes of heaven, and of hell: and upon Peters Faith, Chriſt called A Rock, upon which he would build his Church. Alſo I would have the Reader to minde, that Chriſt gave this power to all the twelve Apoſtles as well as to Peter.

For they all had their Commiſſion from Chriſt after he was aſcended, to preach the everlaſting Goſpel to all Nations that dwell upon the earth, according to that ſaying of Chriſt to his Apoſtles before he ſuffered death.

Who ſaid unto his Apoſtles whom he had choſe, Go preach the Goſpel to every creature, or to all nations, and lo I will be with you to the end of the world, &c.

Now this Goſpel was preached to all nations, according to the words of Chriſt in the time of the Apoſtles Commiſſion.

As may be read, Acts 2.5. And there dwelling at Jeruſalem Jews, devout men, out of every nation under heaven.

Unto theſe Jews did Peter and the reſt of the Apoſtles, preach the Goſpel of Jeſus, they ſpeaking, though unlearned men, to every man in his own tongue, the wonderful things of God.

So that this Goſpel which the Apoſtles preached, it was carried to all Nations on the earth, as you may read Acts 2. beginning at the ſeventh verſe.

And as for the everlaſting Goſpel being preached to every nation, and kinred, and tongue, and people, it was preached at that time aforeſaid, and at other times.

For Jew and Gentile doth include all nations, kinred, tongues, and people.

And Paul being choſen of Chriſt to preach the everlaſting Goſpel unto the Gentiles, he was made one with the reſt of the Apoſtles in the Commiſſion of the Goſpel.

So that Peter he being the Apoſtle of the Jews, and Paul being the Apoſtle of the Gentiles, they both preaching one everlaſting Goſpel, ſo counted by the Spirit in John but one Angel flying in the midſt of heaven, having the everlaſting Goſpel to preach.

Therefore minde, though there were Apoſtles beſides Paul, and divers other Preachers of the Goſpel in the time of that Commiſſion, which did laſt a matter of three hundred years, as aforeſaid, yet they are all called by the revelation in John, but one Angel, becauſe they were all under one Commiſſion.

And Peter being the chief and head Apoſtle of the Commiſsion of the Goſpel, I declare by revelation that he is called by John that Angel that he ſaw flie in the midſt of heaven, having the everlaſting Goſpel to preach.

And this everlaſting Goſpel which was preached, it was Chriſt crucified unto death, and Chriſt riſen again, and aſcended up into glory in that ſame body he ſuffered death in.

And this was that Goſpel the Angel did preach unto them that dwell on the earth.

This is alſo the everlaſting Goſpel which is preached to every nation, kinred, tongue, and people.

And according to the words of Chriſt when he was upon earth to his Apoſtles, the Goſpel was preached to every nation on the earth by Peter and Paul, and the reſt of the Apoſtles and Miniſters ordained by them, and Chriſt was with them to the end of the world.

That was to the end of their Commiſsion, which did laſt as aforeſaid, a matter of three hundred years.

So that you whoſe underſtandings are enlightned in the knowledge of revelation and interpretation of Scripture, you may ſee what is meant by the Angel who had the everlaſting Goſpel to preach, and what the Goſpel is, and when it was preached.

And to whom, and how Chriſt was with the preachers of it to the end of the world, &c.

I Shall paſs by the ſeventh Verſe, there being no matter of concernment in it, but what is commonly known by all, who will confeſs they ought to fear God, and praiſe him that created or made the heavens, and the earth, and the ſea, &c.

In the eighth Verſe it is ſaid, 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.

You that have the true light of Life in you, obſerve what this Babylon is that John propheſies of, or that he ſaw in his viſion is fallen, is fallen, that great City.

Now what the Angel was that ſaid ſo, or ſhewed it to John, I ſhall not ſpeak of here, being of no great concernment to know.

But the great matter to know is, what is meant by this Babylon that is fallen, and what is meant by the great City, and the drinking the wine of the wrath of her fornication.

I would have the Reader obſerve, that there is a two-fold Babylon, the one in the Hiſtory, and the other in the myſtery; that is, one is a temporal, and the other a ſpiritual Babylon.

That is with relation to the Nation of the Jews, who were carried captive unto Babylon, and there to remaine the ſpace of threeſcore and ten years captive in Babylon, before the fall of it, according to the propheſie of Jeremiah, and others of the prophets, as you may ſee Jeremiah. 25 11. concerning the Nations of Judah and Iſrael ſerving the King of Babylon ſeventy years.

So likewiſe Jeremiah and the reſt of the Prophets, did propheſie of the down-fall of that temporal Babylon, in Jeremiah 25.12, 13. concerning Gods puniſhing Babylon when thoſe ſeventy years were accompliſhed, and the Caldeans, and will make it a perpetual deſolation.

This Babylon here ſpoken of by the prophets, it was that temporal Babylon which the prophets ſaw would fall, and ſo it did when the time was accompliſhed.

But this Babylon John ſpeaks of that is fallen, it is that ſpiritual myſtery Babylon that is fallen.

He ſpeaking with relation to the end of the world; For John did ſee by faith the end of the world to be as certain, as the prophets did ſee by faith the down-fall of that temporal Babylon.

Alſo it is to be minded, that this myſtery Babylon ſpoken of Revelation. 17.5. where is ſaid, And upon her head was a name written, Myſtery, Babylon the great, the Mother of harlots, &c.

This Babylon in the 14th chapter which John ſaith is fallen, is that myſtery Babylon that is fallen in faiths account, as the temporal Babylon is.

Now this Hiſtory or temporal Babylon, it was appointed of God to puniſh the nation of the Jews for their idolatry.

That is, they being ſo ſubject to it, when as they had a Law of Worſhip given them of God by Moſes.

So that God gave them into the hands of the king of Babylon for a time, that they might ſee the extream abominations of the the Heathen, and how far they did exceed in idols in worſhipping of falſe gods beyond the Iſraelites; ſo that the Iſraelites might drink of the wine of the wrath of her fornication.

That is, that the Nation of the Jews might be drunken with the worſhipping of Idols, even as men are drunken with wine, and commit fornication in their ſpirits with the Idols and worſhip of Babylon, even as men commit fornication with women with their bodies, till they have hardly any ſtrength of nature left in them.

So that this ſpirtual Idolatry and fornication in the mind with Idols and falſe worſhip, it becomes the wine of the wrath of her fornication.

That is, when wine, the ſtrength of it, hath the upper hand in mans brain, ſo that he hath loſt his ſenſes, that man may be ſaid to have the wrath of the wine in him.

And if the wrath of the wine ſhould alwayes continue, that man would be fit for no buſineſs in this world at all, neither 〈◊〉 he all the while the wrath or ſtrength of the wine doth remain upon him.

So is it in the ſpiritual, who ever doth worſhip Idols and falſe gods, let it be in what forms or maner ſoever, they may be ſaid to drink the wine of the wrath of her fornication.

Neither are thoſe idolatrous people who are drunk with idols and falſe worſhip, ſit for any ſervice in the worſhip of the true God, untill the ſtrength of that falſe worſhip be wrought out of the people.

For they be as drunk with ſpiritual fornication and falſe worſhip, as men are with wine and fornication in the natural, as aforeſaid.

Obſerve! You may remember that I have ſaid before, that there is two Babylons ſpoken of in Scriptures, a hiſtory or temporal Babylon, and a myſtery, or ſpiritual Babylon, and both theſe Babylons in faiths account are fallen.

Therefore John ſpeaks it twice over, becauſe there is two Babylons, yet both included into one, becauſe the ſpiritual Babylon is the laſt that is to fall, yet by the eye of faith he ſaw it is fallen.

Therefore ſaith he, Babylon is fallen, is fallen, that great City.

Now that Babylon where the Jews were carried captive, it was a great Citty, and many nations were drunk with the wine of her idolatrous fornication and worſhip, as aforeſaid.

Onely this is to be minded, that this Babylon in the temporal, it was appointed for the puniſhment of the Nation of the Jews, they being the choſen people of God to worſhip him, according to the Law of Moſes.

So that this temporal Babylon it did belong only to thoſe people that were under the Commiſſion of Moſes and the prophets, to be a puniſhment to them for their diſobedience unto the worſhip of Moſes, and the prophets.

For the prophets all complain of Iſraels declining and diſobedience to the worſhip of Moſes.

But this Babylon John ſpeaks of here in the Revelation, it is that ſpiritual and myſtery Babylon that is fallen.

This ſpiritual myſtery Babylon it doth belong to the Commiſſion of the Goſpel, and what worſhip was ſet up by Chriſt and his Apoſtles, was to be obeyed at the time of their Commiſſion.

But there was another form of Worſhip ſet up by thoſe beaſts aforeſaid, who were Kings in great power, who commanded all nations to worſhip thoſe idols and images that were ſet up by them.

So that all nations were made to drink the wine of this ſpiritual Babylons fornication, as they were of the other aforeſaid.

Mind: it is called ſpiritual Babylon, becauſe the worſhip ſet up by the aforeſaid beaſts, it was in opoſition to the worſhip of the Goſpel, the Goſpel-worſhip being more ſpiritual, then the worſhip of the Law.

And as the Kings of Babylon did defie the God of Iſrael, and their Worſhip of the Law, ſo did theſe beaſts in the Commiſſion of the Goſpel, defie the living Jeſus, and the Worſhip ſet up by his Apoſtles.

And in this regard, this Babylon John ſpeaketh of, may be ſaid to be a ſpiritual Babylon, who made all the nations of the earth to drink of the wine of the wrath of her fornication.

And as certain as the other Babylon was deſtroyed with a perpetual deſtruction, when the ſeventy years was accompliſhed,

So will this Babylon aforeſaid, be deſtroyed with an eternal deſtruction, when the time apointed of God is accompliſhed.

And as the Jews nation were under Babylons yoke, ſo were the Saints in the primitive time, or in the Commiſſion of the Goſpel under the yoke of perſecution of this ſpiritual Babylon.

And this ſpiritual Babylon who made all nations drunk with ſpiritual fornication, in worſhipping of Idols, and Images as aforeſaid, is that great City Babylon: is called a great City, becauſe ſhe made all nations to become idolatrous.

For when a man doth bow down and ſubmit to worſhip any idol, Image, or form of worſhip that is falſe, it not being ſet up by command from God, he may be ſaid to drink of the cup of ſpiritual fornication.

More might be ſaid of this thing, but I ſhall have occaſion to ſpeak of it hereafter; onely this is to be minded here, that the Saints in all this time of the Commiſſion of the Apoſtles, did not drink of the cup of fornication.

That is, they were not polluted with worſhipping of idols and images, or any falſe worſhip, but did cleave cloſe to the faith and worſhip of Jeſus.

I mean thoſe that did truly believe the Apoſtles doctrine, and thoſe that were converted by it in the time of their Commiſſion, their Worſhip differing in every thing from the worſhip of the whore of Babylon.

Even as the worſhip of the Jews did differ from that great City, the whore of that Babylon, as aforeſaid.

This is the true interpretation of the great City, the ſpiritual Babylon, who made all nations drink of the wine of the wrath of her fornications.

As you may ſee in the ninth verſe, And the third Angel followed them, ſaying with a loud voice, If any man worſhip his Image, and receive the mark in his forehead, or in his hand, in the tenth verſe, the ſame ſhall drink of the wine of the wrath of God, &c.

So that none of the Saints after they truely believed, did worſhip the Beaſt, nor his Image, nor practice that manner of worſhip that was ſet up by the power of the beaſt.

Neither did they receive his mark, neither in their foreheads, nor right hands.

That is, they did not ſubmit to his worſhip neither willingly nor unwillingly, ſo that the Saints did not drink of the wine of her fornication at all, in that they did not worſhip any idols, images, or forms of falſe worſhip which was ſet up by this great City, the ſpiritual whore of Babylon.

Whoſe torment is expreſſed in the verſes following, both ſhe, and all thoſe that drunk of her cup of fornication, and received the mark.

But I ſhall paſs by thoſe verſes which ſpeaketh of that, there being more ſayings hereafter that ſpeaks much of the torments of the whore of Babylon, and thoſe ſhe committed whoredom with.

Therefore I ſhall paſs by that, and two verſes more, there being little matter in them, but what is commonly known by all, ſo I ſhall proceed to the fourteenth verſe.

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 ſicle.

This Son of Man John ſaw ſit upon the white cloud, I declare it was no other but Chriſt the onely God, though ſaid by John to like unto the Son of Man.

He may well be ſaid to be like unto the Son of Man, becauſe he be is the Son of Man, for he called himſelf ſo.

For ſaith he, when he was on earth, the Son of Man muſt be betrayed into the hands of ſinners, meaning himſelf.

And other places in Scripture, where he calls himſelf the Son of Man.

Now to know why Chriſt called himſelf the Son of Man, he being the Son of God, nay God himſelf, it will be worth the unfolding of this myſtery.

To this I ſay, he calls himſelf the Son of Man, becauſe he took upon him the nature of Man, in the womb of Mary the virgin.

That is, he gained the Godhead nature, and Manhood together, in the womb of Mary the Virgin, and there cloathed the Godhead nature with pure humane fleſh.

So that he, when he was born into this world, was perfect God and Man, according to that ſaying Iſaiah the nineth, To us a childe is born, to us a Son is given, he ſhall be called the mighty God, the everlaſting Father, with other titles of the divine Godhead, yet a childe, a perfect man childe, born of a Virgin.

And ſhe conceived in her womb by the Holy Ghoſt, that is, by the holy God, ſo the Virgin ſhe being the Mother that bare Jeſus, and brought him forth into this world, as other children are brought forth into this world.

In this regard he did call himſelf, and is called by the Spirit, the Son of Man.

For he taking the nature of Man upon him, and being born of a Virgin, he may call himſelf the Son of Man.

That is, he is the Son of Man but by the Mothers ſide, but not by the Fathers ſide.

For by the Fathers ſide, he called himſelf the Son of God, and ſo he was, yea, he was God himſelf.

The parrallel is much like unto Cain and Abel, they were both brothers by the mothers ſide, but not by the father;

For they had two ſeveral fathers: Adam was the father of righteous Abel, and the ſerpent-angel was the father of curſed Cain, as the Scripture doth plainly prove, if underſtood by the Reader.

For it is not written no where in Scripture, that Adam begot Cain.

Yet notwithſtanding Eve was the mother of them both, and ſo Cain and Abel were brothers by the Mothers ſide, but not by the Fathers ſide.

So likewiſe Chriſt was the Son of God, nay God himſelf by the Fathers ſide, but by the Mothers ſide he was the Son of Man.

And in this ſenſe he called himſelf The Son of Man.

And this Son of Man is that Son of Man John looked and ſaw ſit upon a white cloud, having on his head a golden crown, and in his hand a ſharp ſicle.

This cloud he ſate upon, it was that cloud the Apoſtles ſpeaks of, Hebr. 12. Wherefore ſeeing we alſo are encompaſſed about with ſo great a cloud of witneſſes.

Now what this cloud is, it is expreſſed in the eleventh chapter, concerning the faith of the Patriarchs and Prophets, and Saints, who had the righteouſneſs of faith in them, beginning at righteous Abel, Enoch, Noah, Abraham, Iſaac, Joſeph, Moſes, David, Samuel, and the Prophets, with other Saints who ſuffered wonderful ſtrange deaths for their Faith.

Theſe, and many more were that cloud the Son of Man ſate upon, they all expecting by faith Gods coming in fleſh, they being afar off.

That is, their faith in them was ſatisfied that he would come, though it was many hundred years after they were dead; the apoſtles and ſaints afterwards were witneſſes that the Son of Man was riſen from the dead.

So that their faith was a cloud of witneſſes alſo, and the faith of Abraham, Iſaac, and Jacob, the Prophets, Apoſtles and Saints, it was that cloud the Son of Man did ſit upon.

It is called a white cloud by the Spirit, becauſe they were never defiled with the fornication of Idols.

But worſhipped the true God according to the Law of Moſes, and according to the faith of Jeſus, or the Goſpel, they not receiving the mark of the beaſt, neither in the forehead, nor in the hand.

That is, they were not defiled with worſhipping of any Images, Idols or falſe gods whatſoever, and in this regard they may be called A white cloud: and this is that white cloud the Son of Man, even Jeſus the onely God, doth ſit upon.

As the whore in another caſe is ſaid to ſit upon many waters, which I ſhall have an occaſion to ſpeak of when I come to it.

And as for that golden Crown that was upon his head, I declare it was that honor and glory which the Prophets, Apoſtles and Saints do attribute unto him, as he is a Redeemer.

The work of redemption being wrought by him as he was a man, he being in the form of a ſervant, ſo that all the redeemed ones who are ſenſible of their redemption, they do praiſe and magnifie the man Jeſus, the only God, for his great love towards them, in that they had faith to receive the benefit of his death.

And this honor, glory, and praiſe which is attributed unto the man Jeſus, by his Prophets, Apoſtles, and Saints, is that golden Crown upon his head, and in his hand a ſharp ſicle.

Now this ſharp ſicle in his hand, it ſignfies his great power, that when the end of the world ſhall be, that he will ſend his Angels to reap the world, even as Reapers doth corn when the harveſt is ripe.

So when the worlds ſins are ripe, the harveſt will be; and much like unto a maſter of the harveſt of Corn, he will thruſt in his ſicle firſt, then all his ſervants, until the harveſt is reaped.

So is it with him that ſate under the white cloud, when the time is accompliſhed, and the harveſt ripe, he will thruſt in hi • ſicle firſt, and then all his ſervants, the Angels, ſhall fall to reaping the harveſt of this world.

And ſhall thruſt in their ſicles, and reap until all be cut down, that is, Chriſt ſhall come in the clouds of heaven, with all his holy Angels to deſtroy this world for ever.

Then will he thruſt in his ſicle indeed: and this is the meaning of the ſicle in his hand.

And thoſe Angels that cryed to him, that ſate upon the cloud to thruſt in the ſicle, are the holy Angels aforeſaid, that muſt help to reap the world, for they have ſicles alſo.

That is, the Angels have power from Chriſt to deſtroy, and cut down this wicked world when their ſins are at the full, then are they ripe, fit to be deſtroyed, even as the temporal Babylon was, when their ſins was ripe, as in Joel the 3.13. verſe, Put you in the ſicle, for the harveſt is ripe, come get you down, for the preſs is full, the fats overflow, for the wickedneſs is great.

The Prophet Joel ſpake this in relation to the reaping of Babylon, the enemies of the Jews, that after the ſeventy years captivity of Iſrael, their enemies ſins of cruel uſage was at the full, or ripe.

So that now the ſicle, that is, the power of the ſword temporal, muſt utterly deſtroy Babylon the Jews enemies, or reap it, for the harveſt of their ſins and cruelties were fully ripe.

And the preſs was full, that is, their bodies were ſo full of wickedneſs and cruelty, that they did overflow with wickedneſs, their wickedneſs was ſo great.

So will it be with this ſpiritual Babylon, when the harveſt is ripe; for this ſpiritual Babylon is ſo full of idolatry, of idols, images, and worſhipping falſe gods, and perſecution of the Saints,

That the preſs is full, that is, their bodies are ſo full of ſpiritual wickedneſs, or ſpiritual fornication, and perſecution for conſcience ſake, as aforeſaid, that their wickedneſs doth overflow even as the aforeſaid Babylon did.

So that in the account of the ſpirit of faith, this ſpiritual Babylon is as really deſtroyed and reaped, their ſins being ripe, as the other Babylon was.

And as the ſicle was thruſt into them that they were deſtroyed, and reaped ſo will it be with this, as in the nineteenth verſe of this chapter, And the Angel thruſt in his ſicle into the earth, and gathered the vine of the earth, and caſt it into the great wine-preſs of the wrath of God.

The earth ſignifies the people, and the vine of the earth ſignifies the wicked idolatrous worſhip of the people: and the great wine-preſs of the wrath of God ſignifies that eternal death, and deſtruction upon all idolatrous people, who worſhip falſe gods.

This eternal or ſecond death is the great wine-preſs of the wrath of God, and in the twentieth verſe of this Chapter it is ſaid, And the wine-preſs was troden without the City, and blood came out of the wine-preſs, even unto the horſe bridles, by the ſpace of a thouſand and ſix hundred furlongs.

The meaning is this, the wine-preſs was troden without the City, that is, the deſtruction of the enemies of Judah and Iſrael it was without the City of Jeruſalem, ſo will the eternal deſtruction of all idolaters at the end of the world be without the City, New-Jeruſalem.

That is, none of the Seed of Faith who are the holy City, in the ſpiritual, ſhall ſee their deſtruction.

For blood ſhall come out of the wine-preſs, even to the horſe bridles: the blood ſignifies the extream torment, it being for ever.

The wine-preſs ſignifies the great wrath of God, preſſing their ſouls for their wickedneſs to eternity.

Unto the horſe bridles ſignifies the extream fulneſs of wickedneſs, ſo that the wrath of God might walk in their ſouls, even as an horſe may do thorow blood, even up to his bridle.

For Gods wrath will he as many horſes to cruſh and trample his enemies under feet, ſo that their miſeries may break forth as blood for Gods horſes, that is, his vengeance, to walk thorow to eternity.

As for the ſpace of a thouſand and ſix hundred furlongs, that ſignifies a great ſpace and diſtance from the City of God, that is from the ſpiritual City of God, to wit, the true believers.

So that this ſpiritual myſtery Babylon, who made all nations drink of the wine of the wrath of her fornication, as aforeſaid,

I ſay ſhe muſt undergo the wrath of God, and be troden without the ſpiritual City, the Seed of Faith both Jew and Gentile, being called that holy City, even as the other Babylon was troden and deſtroyed without the City of Jeruſalem.

Which was many miles off Jeruſalem: thus in ſhort I have given the interpretation of the moſt things of concernment, in the fourteenth Chapter.

CHapter the fifteenth in the firſt verſe, John ſaw another ſign in heaven, great and marvellous, ſeven Angels having the ſeven laſt Plagues, for in them is filled up the wrath of God.

This great and marvellous ſign that John ſaw in heaven, it was thoſe Plagues or wrath of God, that was to be poured out upon this ſpiritual Babylon, and thoſe beaſts, and nations, and people, who did drink of the cup of her fornication of idolatry; which is more explained in the ſixteenth Chapter.

Alſo John ſaith, he ſaw another ſign, great and marvellous.

It is ſaid to be another ſign, becauſe he ſpake in the chapter before much of that temporal Babylon, with the Plagues and fall of it.

But in this fifteenth chapter theſe Plagues hath relation onely to this myſtery Babylon, therefore ſaid to be another ſign in heaven, great and marvellous.

It is great and marvellous indeed, for he ſaw the utter deſtruction and end of the world, therefore calls them the ſeven laſt Plagues before upon the other Babylon.

But theſe ſeven Plagues, are the laſt Plagues that are to be poured out upon the earth, therefore called by the Spirit marvellous, becauſe the whole wrath or final wrath of God, is filled up or finiſhed upon the whore, beaſt, falſe prophets, and all idolatrous perſons in the world.

And this is to be executed by ſeven Angels, that is, theſe ſeven holy Angels have Commiſſion from God, to pour out thoſe ſeven laſt Plagues in a ſuitableneſs or likeneſs to thoſe Plagues that was poured out upon Egypt, as will appear in the next chapter.

In the ſecond verſe, John 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 numbers of his name, ſtand on the Sea of glaſs, having the harps of God.

The Reader may remember that I have ſhewed before, when I treated upon the fourth Chapter of the Revelation, that there is a Chryſtal Sea like unto glaſs or Chryſtal waters in heaven above the Stars, as really as there is Sea of waters here upon the earth, and as certain as ſhips and other veſſels can, and do ſwim, or glide upon the Sea and waters here below.

So may ſpiritual bodies ſtand or walk upon the Sea of glaſs in heaven above the Stars.

And this Sea of glaſs is mingled with fire, it is ſaid to be mingled with fire, to ſignifie the purity of it the more, becauſe fire is that which purifies more then any thing but water.

Therefore the ſpirit of God is compared to fire, and to water, as Chriſt ſhall baptize with the Holy Ghoſt, and with fire, and Chriſt will give every true believer water of Life, ſo that as the Spirit of God, the operation of it, is compared to fire and to water, thoſe two being the purifying things upon earth.

So likewiſe this Sea of glaſs mingled with fire, which John ſaw in heaven, it was that Chryſtal Sea, or Chryſtal waters like unto clear glaſs.

Which was before the Throne of God, as in the 4th. of the Revelation, aforeſaid, And John ſaw all 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.

That is, the Saints of God who by their patient ſuffering, they got the victory over the beaſt; for faith and patience will conquer the greateſt enemies in the world, both within a man, and without a man.

And this faith and patience in the Saints, in the ſecond Commiſſion,

Was that which kept them from worſhipping of idols, images, or ſubmitting any ways to that falſe worſhip ſet up by the beaſt.

And in this regard the Saints may be ſaid, to get victory over the beaſt, his image, mark, and name.

Which things I have opened before, onely this is to be minded by the way, that the Saints that getteth this victory over all falſe worſhip, they ſhall have ſpiritual bodies, that ſhall be capable to ſtand upon the Sea of glaſs in heaven, even upon that Chryſtal Sea, which is round about the throne of God.

Even as men do ſtand upon ſhips upon the Sea of this world, as aforeſaid.

Obſerve: if there be ſuch power in ſaith in bodies that are mortal, as to make them to walk upon the waters, as in Chriſt, and in Peter, who walked in thoſe bodies of fleſh upon the waters, how much more ſhall thoſe whoſe faith is become a fiery glory which hath ſpiritualized the whole body?

That is, it is a ſpiritual body capable to ſtand upon the Sea of glaſs in heaven, as our earthly bodies are upon the firmeſt earth here below.

And thoſe Saints that ſtand upon this chryſtal Sea of glaſs, theſe have the harps of God. Now what is meant by the harps I have ſhewed before.

And in the third verſe, theſe that ſtood upon the Sea of glaſs, having the harps of God, they ſing the Song of Moſes, and the Song of the Lamb, which two Songs I have opened before.

Now what the words of the Song of Moſes, and the Song of the Lamb are, ſome of them are ſet down in the third and fourth verſes.

And thoſe that ſtood upon the Sea of glaſs with the harps of God, did ſing theſe two Songs in thoſe words aforeſaid.

Their tongues being the harps of God to ſound forth his praiſe and glory for his great mercies towards them.

There is nothing elſe of any great concernment to know in this Chapter, but what I ſhall have occaſion to ſpeak of in the chapters following, therefore I ſhall ſay no more, nor interpret no more of this fifteenth Chapter.

IN the ſixteenth Chapter and the firſt verſe, John 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.

Theſe ſeven Angels are to pour out the ſeven laſt Plagues upon the earth, they are called ſeven Angels, becauſe of thoſe ſeven ſeveral Plagues that are to be poured out upon the earth in the laſt dayes.

Theſe Angels who had the ſeven laſt Plagues to pour out upon the earth, they were of the holy Angels; but whether they were juſt ſeven, more or leſs, is not much material.

But becauſe the Plagues are counted but into ſeven, therefore called ſeven Angels who poured out their Vials of the wrath of God; which wrath of God are thoſe ſeven Plagues, when as one or two Angels might at the command of God pour out all thoſe ſeven vials.

But this Book of the Revelation of John doth ſpeak much of ſeven: And 1. of the ſeven Spirits of God before the Throne. 2. of ſeven Angels of the Churches of Aſia, and of the ſeven Churches themſelves.

Alſo he ſpeaks of a Lamb with ſeven horns, and ſeven eyes, and a beaſt with ſeven heads, and now of ſeven Angels, and ſeven vials, and ſeven plagues.

So that this Book of the Revelation doth ſpeak much upon ſeven, which ſometimes them ſeven ſpoken of, were but one, as I have ſhewed before.

Yet they may be called ſeven, in relation to thoſe ſeven ſeveral operations or works they do.

Likewiſe I would have the Reader minde, that theſe ſeven vials of the wrath of God, that are to be poured out by theſe ſeven Angels, they have relation unto thoſe plagues of Egypt that was poured out by Moſes the Angel of the Covenant of the Law.

Which Nation of the Jews was called the Temple of God, for God had eſtabliſhed his worſhip of the Law in, and upon them.

And the voice of God to Moſes the Angel of the Covenant of the Law, commanded him to pour out the vials of his wrath upon Egypt, which was done accordingly.

Alſo we read in Scriptures, of ſeveral of the holy Angels that poured out vials of the wrath of God, as well as Moſes the Angel of the Law.

As thoſe two Angels that came to Lot, poured out the vial of Gods wrath upon Sodom, and burnt it to aſhes.

Likewiſe the Angel of the Lord deſtroyed threeſcore thouſand people of the plague, for Davids ſin in numbring the people.

Likewiſe the Angel of the Lord ſlew fourſcore thouſand men in one night of the King of Aſſyria's hoſt, according to the words of the prophet Iſaiah.

With many other examples in Scripture, that Angels did pour out the vials of Gods wrath upon the earth in former times.

But theſe ſeven Angels, and the ſeven plagues that are to be poured out upon the earth, I ſay the meaning of John was, that they ſhould be poured out upon thoſe wicked beaſts and falſe preachers, or falſe prophets, who ſetup a falſe worſhip, and all falſe worſhippers ever ſince that day that Chriſt entered into the Miniſtery, or ſince the time that the Apoſtles received their Commiſſion, as in Acts 2.

My meaning is this, that ever ſince the Apoſtles had thoſe cloven tongues ſate upon them, as of fire; for then began people to worſhip Chriſt according to the Apoſtles directions, who had their Commiſſion from Chriſt.

Now what worſhip hath been ſet up ſince by Kings or Head-Magiſtrates, who had no Commiſſion from God, they are called by the Spirit evil beaſts, falſe prophets, falſe preachers, and falſe worſhip.

And thoſe ſeven Angels poured out their ſeven plagues upon thoſe ſuperſtitions and idolatrous people, who have drunk of the wine of the fornication of idolatry, in worſhipping falſe gods or idols ever ſince the Worſhip of the Goſpel was ſet up by the Apoſtles of Chriſt.

I declare that theſe ſeven laſt plagues are to be poured out upon the enemies of the Goſpel of Jeſus, he being the Angel of the New Covenant of Faith, and Chriſt dwelling in their hearts by faith, ſo that the true Believers of the Goſpel are called by the Spirit The Temple of God.

And this great voice which John heard out of the Temple, was no other but the voice of Chriſt who gave charge unto his Angels to pour out the ſeven vials of his wrath, which are ſeven plagues, upon the earth.

That is, upon wicked, idolatrous people, who worſhip idols, images, and falſe gods ſince the Apoſtles Commiſſion.

Even ſuch like plagues as Moſes the Angel of the Law, and other Angels did pour out upon Egypt, and upon other wicked and ungodly men, as aforeſaid.

Let the Reader obſerve, and he may ſee that theſe laſt plagues that are poured out upon the beaſt, his image, and thoſe that receive the mark, and the number of his name.

That is, upon all idolatrous people, they are much like unto thoſe plagues of Egypt, as aforeſaid, as you may perceive in the ſeven vials pouring out thoſe ſeven plagues.

In the ſecond verſe, The firſt went and poured out his vial upon the earth, and there fell a noiſom and grievous ſore upon the men, which had the mark of the beaſt, and upon them which worſhipped his image.

This Plague the firſt Angel poured out, it was upon thoſe people that received the mark of the beaſt, and thoſe which did worſhip his image

Even the ſame Plague was poured out upon the ſervants, and inhabitants of Egypt, for their wicked oppreſſion of Iſrael, they had grievous ſores upon them, as you may ſee, Exodus 9.10, and 11 verſes.

The ſores were ſo grievous upon the Egyptians, and upon the Magicians, that they could not ſtand before Moſes, for the boyls were upon the Magicians, both upon man, and beaſt.

So in like manner is the Plague poured out upon the enemies of the worſhip of the Goſpel of Jeſus.

Verſe the third, 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.

This ſecond Angel poured out his vial, and the Plague this Angel poured out, it was much like to the Plague Moſes poured out upon Egypt.

As you may ſee Exodus the 7. and the 17. how the rod in Moſes hand ſmote upon the waters that were in the rivers, and they became blood, or was turned into blood.

And in the 18. verſe, And the fiſh that is in the river ſhall die, and the river ſhall ſtink, and the Egyptians ſhall loath to drink of the water of the river.

So in like manner will God pour out this vial of wrath upon the ſea, that is, upon all the rivers and fountains of water, which is for the comfort, ſatisfaction, and quenching the thirſt of man and all other creatures.

For the vial being poured out upon the Sea, the Sea doth imploy all manner of waters whatſoever.

And as this plague was poured out upon Egypt at the firſt, when Moſes had his Commiſſion from God to gather Iſrael out of Egypt,

So in the end of the world, when Chriſt ſhall gather his elect together, that is, the wheat from the tares.

This vial of his wrath ſhall be poured out upon the Sea, as really as it was poured out upon Egypt by Moſes, as aforeſaid.

And every creature in the Sea, both man, and beaſt, fiſh, and fowl ſhall die, even as they did in Egypt.

ANd verſe the fourth, The third Angel poured out his Vial upon the rivers and fountains of waters, and they became blood.

The meaning is this, that as the Egyptians rivers and fountains of waters were turned to blood by Moſes, ſo that the Egyptians could not drink of the waters of the rivers, for they did loath to drink of them.

So likewiſe this Vial the third Angel poured out, it was the wrath of God upon the fountain and river of water that is in every man.

For every man hath motions of peace, and refreſhing of minde that doth ariſe in his heart from the ſeed of reaſon, the root which doth ſend forth refreſhing thoughts, motions and actions.

Many times the ſeed of reaſon doth this, which is as a river of water to refreſh the ſoul of man.

But when evil thoughts, motions, and actions, do ariſe out of the heart, it cauſeth fear, wrath, and torment of ſoul, both of the puniſhment of the Law here in this life, and the puniſhment of eternal damnation hereafter.

So that the rivers and fountains of waters that doth flow out of the hearts of men and women, they are turned into blood.

That is, as I ſaid before, the motions, thoughts, and actions, which did ariſe out of the heart that yielded peace to the minde, they were as water to refreſh the heart of man, even as water doth quench the thirſt of nature, both of man and beaſt.

But when theſe waters of the ſoul be turned to blood, there is nothing but thoughts of fear, motions of wrath, and fear of eternal death.

So that the ſoul of man is loth, or doth loath to drink of thoſe thoughts, motions, and actions which are turned to blood, that is, to wrath, and fear of eternal damnation.

But drink they muſt of the wine of the wrath of God, for they have made the Saints to drink of the wine and wrath of their perſecution, for not worſhipping the beaſt nor his image, nor receiving his mark.

Though I ſpeak of all men and women in general, becauſe all people have a river of water in their hearts, but all rivers are not turned to blood.

But the meaning is, all thoſe people who worſhip the beaſt & his image, who receive the mark of his name, or the number of his names, theſe things includes both the beaſt, and all falſe worſhips, and falſe worſhippers; ſince Chriſt gave the Commiſſion of the Goſpel to his Apoſtles.

And as Moſes poured out that Plague of turning the natural rivers and fountains of water of Egypt to blood, at the firſt coming into his Commiſſion of the Law.

So likewiſe will Chriſt pour out his vial of wrath upon the ſpirits of men and women, and turn the waters of their ſouls to blood, as aforeſaid, and this will be executed at the latter end of the world, which end will be as certain as the beginning was by Moſes.

Therefore John by the ſpirit of Revelation, ſaw theſe vials poured out upon the beaſt, and his ſeat, and upon his image, and upon thoſe that had his mark, name, or number of his name, as aforeſaid.

For it is the nature of true faith to ſee things afar off, or at a diſtance as near at hand, or in preſent being.

So that this vial of Gods wrath, which the third Angel poured out upon the rivers, and fountains of waters, I declare it is meant upon the ſouls, that is, upon the peace of the ſouls of thoſe wicked beaſts, or Head-Magiſtrates who ſet up images, idols, and forms of falſe worſhip, and cauſe the people ſo to do.

And all thoſe people that do bow down to this worſhip, they receive the mark of the beaſt, or the name of the beaſt, or the number of his name, upon all theſe their ſouls is this vial poured out upon.

That is, upon the peace of all their ſouls, which peace is called by the Spirit, rivers and fountains of waters,

And upon theſe rivers and fountains of waters, the Angel doth pour out his vial, and turn the waters of idolatrous men and womens ſouls to blood.

For this the Reader is to minde, that there is motions that doth run in the minde of man, as the waters doth in a river or ſpring.

And theſe motions doth cool or ſatisfie the ſoul of man, as waters doth when men are athirſt:

As the rich man Chriſt ſpeaks of, who being in hell deſired one drop of cold water to cool his tongue, that is, one motion of peace or hope of deliverance out of this heat;

For if there could but one motion of peace ariſe out of the heart of one being in hell, it would be that drop of cold water to cool the tongue of the ſoul.

But theſe waters being turned to blood by the vial of Gods wrath being poured upon it, no waters can ariſe.

That is, no peace can ſpring from the ſouls of men and women, who have this vial poured out upon them, that is, who have the waters of their ſouls turned to blood, that is, to wrath, torment, and the fear of eternal damnation.

And becauſe the Reader may know, that the motions of peace in a mans minde, may be called a river of water, you may minde the words of Chriſt, where he ſaith, He that believeth in me, out of his belly ſhall flow rivers of living water.

So likewiſe Chriſt ſaid to the woman of Samaria, If thou hadſt asked me, I would have given the Water of Life: it ſhould have been a Well ſpringing up unto eternal life.

Theſe waters flow from the Seed of Faith in the ſoul of men and women: theſe are not thoſe waters that are turned to blood.

But there are waters that proceed from the ſeed of Reaſon in the heart of men and women, which are motions of natural peace that doth ariſe from the ſeed of Reaſon in man, and theſe are thoſe waters that are turned to blood by the pouring out of the vial of Gods wrath upon them, as will appear by Scripture.

As firſt, the waters of Cains ſoul was turned to blood for killing his brother Abel.

2. The waters of curſed Cham, his ſoul was turned to blood for uncovering his fathers nakedneſs, in that he procured the curſe of his father, and Cain had more torment upon his ſoul than he could bear.

3. The waters of Eſau's ſoul was turned to blood, for deſpiſing his Birth-right.

4. The waters of King Saul's ſoul was turned into blood, for diſobeying the Commandment of the Lord, in that it cauſed him to enquire of a Witch.

Theſe being all of them the ſeed of Reaſon, and the waters, that is, the motions of peace that did ariſe from that Seed, as you may read that Saul had many, or much peace, for he was called Saul amongſt the Prophets.

And further it is ſaid, that the good Spirit of the Lord departed from him, and an evil ſpirit from the Lord was ſent unto him.

That is, the motions of peace departed from him, and the motions of fear and horror was ſent unto him.

That is, the waters of his ſoul were turned to blood, and ſo will it be not onely with theſe afore-mentioned, but with all the ſeed of the ſerpent who rebel againſt God, and that worſhip falſe gods, as theſe beaſts, and all thoſe that receive his mark.

So that to conclude, this vial of Gods wrath of turning the rivers and fountains of waters to blood, it hath relation to all wicked Kings and Head-Magiſtrates, who are called by the Spirit Beaſts; and all thoſe that receive the mark in the fore-head, or right hand, or his name, or the number of his name.

For the mark, name, and number of his name, doth include all falſe worſhippers, or idolaters whatſoever.

So that this plague which is poured out by the third Angel upon the rivers and fountains of waters, it is upon all thoſe peoples ſouls aforeſaid.

So that no motion of peace could ariſe in their ſouls, not to eternity, this being one of the laſt vials of Gods wrath, which he will pour out upon this wicked, unbelieving, perſecuting, idolatrous world.

Turning the waters of their ſouls to blood, that is, all their peace ſhall be turned to fear, horror, and torment for ever and ever. So much for the fourth verſe, and the third vial.

IN the fifth verſe, 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.

Verſe 6. For they have ſhed the blood of Saints and Prophets, and thou haſt given them blood to drink: for they are worthy.

This Angel of the waters, is the ſame Angel that poured out his vial upon the waters aforeſaid.

And the Angel giveth thanks unto Chriſt the onely God, becauſe he hath judged thus.

That is, becauſe he hath poured out the vial of his wrath upon all perſecuting devils, and worſhippers of devils.

For thoſe that perſecute, and thoſe that worſhip idols, are all one, for they all help to ſhed the blood of Saints and Prophets, ſo that Saints and Prophets are forced to drink of the wine of the wrath of their fornication, in that they ſh • d their blood, becauſe they will not worſhip devils, as they do.

So in like manner God doth make them to drink of the wine of his wrath, in that he gives them blood to drink.

That is, they have their own blood to drink, for they are worthy, and their own blood is nothing elſe but the wrath of God working in their ſouls, which turns all the motions of their mindes into blood, ſo that they have nothing to drink, but the blood of their own ſouls.

For as they drunk the blood of Saints and Prophets, in that they ſhed their blood with delight, becauſe they would not bow down to their worſhip.

So now they having no more Saints blood to drink, they muſt now drink their own blood, for they are worthy.

For look what meaſure the ſeed of reaſon hath mete to the Seed of Faith, the ſame ſhall be meted to them again.

For as they have drunk the blood of Saints, and the blood of Prophets, ſo God will give them their own blood to drink to eternity.

And this is righteous judgement in God, as the Angel that came out from the altar doth ſay, as in the ſeventh verſe, &c.

Verſe the eighth, And the fourth Angel poured out his vial upon the Sun, and power was given unto him to ſcorch men with fire.

Verſe the nineth, 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.

This fourth Angel poured out his vial upon the Sun: I would have the Reader to mind, that this vial that is poured out upon the Sun,

It hath relation to that Plague the two Angels that came to Lot, did pour out upon Sodom and Gomorrah.

And as there was a total deſtruction of thoſe two Cities, and the inhabitants thereof, by the fire that came from the Sun at the word of the Lord.

So that theſe two Angels that came to Lot, they may be ſaid to pour out their vial upon the Sun, in that they did cauſe the Sun to burn up thoſe two Cities, with all the people, cattel, and every thing elſe in them.

For the deſtruction of Sodom and Gomorrah by fire, it was onely to ſignifie that the deſtruction of the world at the end of time, ſhall be burnt up by fire, as Sodom and Gemorrah was.

And that the Angel of the Lord by vertue of his Commiſſion, ſhall pour out his vial of Gods wrath upon the Sun, that is, the Angel ſhall cauſe or command the Sun to give forth its heat, that ſhall ſet the element on fire.

So that all wicked, idolatrous men and women, ſhall be burnt with fire as Sodom was, for their wicked unnatural luſts.

For God will puniſh idolaters, with the ſame puniſhment as the people of Sodom, who committed ſuch things as is unnatural; for Sodom and Gomorrah being burnt with fire, it was an example onely to ſhew what God will do at the end of time, unto this wicked unbelieving world, he will overthrow it, even it he did the Cities of Sodom and Gomorrah.

And becauſe the Reader may ſee, that the vial of Gods wrath was poured out upon the Sun, to execute his wrath upon Sodom, in that the Sun burnt up thoſe two Cities, and the people thereof, ſee Gen. 19.23, 24 verſes, it is ſaid, The Sun was riſen upon the earth, when Lot entered into Zoar.

That is, the Sun was the captain or head governor of that fire and brimſtone, that was rained down from heaven upon Sodom and Gomorrah.

So that Gods wrath was poured out upon the Sun, that the Sun might pour it out upon Sodom.

For when the Sun was riſen upon the earth, that is, when the original or captain of all fire did ariſe on the earth, it commands brimſtone and fire to rain down upon thoſe two Cities.

Even as a General of an Army doth command his men to fall on upon his enemies.

For the Sun is appointed of God, to be the chief Governor of the hoſt of heaven, that is, the ſtarry heavens, ſo that God commanding the Sun to give forth its heat beyond its uſual courſe, as he did to Hezekiah, to make the Sun go ten degrees backwards.

So that the Sun is obedient to Gods command, and if God doth give an Angel a Commiſſion to command the Sun to give forth its heat, and to burn, and conſume a People, City, or Nation, then it may be ſaid, that the Angel poured out his vial upon the Sun.

Thus it was with Sodom and Gomorrah, the Angel poured the vial of Gods wrath upon the Sun.

And the Sun poured it out upon the Cities of Sodom and Gomorrah, in that it cauſed fire and brimſtone to rain down upon them, until they were utterly conſumed.

So in like manner, will this Angel pour out his vial upon the Sun at the end of time, and the Sun ſhall do by the wicked as aforeſaid, as the Sun did by Sodom and Gomorrah.

For that was, as I ſaid before, onely to ſignifie what will be done at the end of time.

Yet John in his viſion ſaw the thing done, that is, according to his faith it is done, for faith admits of no time but what is preſent.

But this I would have the Reader to minde, though there will be deſtruction by the fire of the Sun at the end of the world, like unto that of Sodom and Gomorrah, as aforeſaid,

Yet there is a ſpiritual meaning in theſe words alſo, which I ſhall unfold as followeth.

This Sun ſpoken of here, it doth ſignifie in the ſpiritual the Son of God, whoſe eyes are like a flame of fire, and his feet like unto fiue braſs.

This is he that treadeth the wine-preſs of the fierceneſs and wrath of Almighty God, as in Revel. 19.15.

Now as the vial of Gods wrath was poured out upon the natural Sun, in that the Sun had power to burn up Sodom and Gomorrah, as aforeſaid.

So likewiſe the Son of righteouſneſs had the vial of Gods wrath poured out upon him alſo.

In that he treaded the fierceneſs of Gods wrath, that is, his own wrath, as he was the Creator.

So that he ſuffered death at the hands of his creatures, which death is called by the ſpirit the wine-preſs of Gods wrath.

And this wrath being poured out upon the Son of Righteouſneſs, he hath power given him to ſcorch men with fire.

That is, he hath power to ſcorch the conſciences of wicked men, with the fire of hell.

This power alſo doth he give to every true Prophet, and Apoſtle, and Miniſter, whom he doth chuſe.

And as the death of Chriſt is called the fierce wrath of God, ſo likewiſe it may be called a fire; for the wrath of God may be called a fire, though executed in ſeveral other ways.

So that this death of the Son, it being charged upon the conſciences of all wicked, perſecuting, idolatrous men and women, by the Apoſtles, Prophets, and Miniſters choſen by them,

It doth ſcorch their conſciences with the fear of eternal death, which is the fire of hell, as in the nineth verſe, And men were ſcorched with great heat, and blaſphemed the Name of God, which hath power over theſe Plagues.

So that every true Meſſenger of Chriſt, hath power to ſcorch the conſciences of men, and to kindle the fire of hell in all perſecuting ſpirits, and falſe worſhippers, who worſhip falſe gods.

And this fire, and heat was very much poured out by the Apoſtles, and thoſe Miniſters, ordained by them in the primitive times, ſo called.

For none knows what thoſe perſecuting beaſts, and falſe worſhippers who received the beaſts mark, did ſuffer, nor how their conſciences were ſcorched with the fire of hell, even whileſt they were in this world, which was but a taſte of what ſhall be hereafter.

But this taſte it made them blaſpheme againſt him that had power over theſe Plagues.

For the minde of man is ſo deſperately wicked, that if he could deſtroy that God that hath power over theſe Plagues, even as they did thoſe his meſſengers, and the Saints that believed them.

But the Saints may ſee, that there is a ſecret ſpiritual power in every true Meſſenger of God, to ſcorch the ſouls of perſecuting, and deſpiſing men and women, with the heat of hell fire: this I know to be true by experience, as well as by faith.

For the doctrine of the true God, and his true Worſhip, it doth torment the ſouls of the ſeed of the ſerpent inwardly, as the heat of the Sun doth outwardly to a mans body, and men are more ſubject to blaſpheme for the torment within, then they are for torments without.

Becauſe the one is but for a time, but the other is for eternity.

So that the ſpiritual ſcorching with great heat, is that John chiefly intends in this chapter, in relation to the torment of mind that was upon thoſe beaſts that perſecuted the Saints, and all thoſe that received his mark, as aforeſaid,

In the time of the Apoſtles Commiſſion, and with relation to the end of the world.

Thus in ſome meaſure, I have given the litteral and ſpiritual meaning of the fourth Angel, pouring out his vial upon the Sun, and of the 8. and 9. verſes.

VErſe the tenth, And the fifth Angel poured our his vial upon the ſeat of the beaſt, and his kingdom was full of darkneſs, and they gnawed their tongues for pain.

This fifth vial it hath a twofold meaning, that is, a litteral and ſpiritual meaning.

The litteral meaning is in relation to the vial, or plague that Moſes poured out upon Egypt, as you may ſee Exodus the 10.22, 23 And Moſes ſtreched forth his hand towards heaven, and there was a thick darkneſs in all the land of Egypt three days, and in the 23. verſe, They ſaw not one another, neither roſe any from his place for three days, &c.

Here the Reader may ſee, that this vial was poured out in the natural upon Egypt, and upon the ſeat of the King of Egypt, Phar • ah being king.

Therefore called the beaſt: and the ſeat of the beaſt ſignifies the power and authority that Pharaoh had over all the land of Egypt.

And this Vial being poured out upon the ſeat of the beaſt, it ſignifies upon all thoſe that were under his government.

That is, that were of his own people, ſo that there was thick darkneſs in the Kings palace, and upon his ſervants, no place free, as there was upon the inhabitants of Egypt, ſo that darkneſs was all over the land of Egypt, no place free.

For if any place had been free from darkneſs in the land of Egypt, then I ſay the vial had not been poured out upon the ſeat of the beaſt.

So that this vial Moſes poured out of thick darkneſs, it was upon the ſeat of the beaſt, that is upon King Pharaoh, in whom the power and authority of Egypt did ſtand.

So that when darkneſs was poured out upon the King, in whom the light of all the Laws of Egypt did ſhine forth upon the people; if the Seat in whom the Law is placed be darkned, then the people which muſt obey, muſt needs be darkned alſo.

For where a King or Head Magiſtrate hath power given him either from God, or from man, to make Laws for people to obey, that power and authority is called by the Spirit, the Seat of the beaſt.

And when God doth pour out the vial of his wrath upon this Authority, then I ſay the vial may be ſaid to be poured out upon the Seat of the Beaſt: ſo that the Reader may ſee what is meant by the Seat of the Beaſt.

Now I have opened a little what is the litteral or natural meaning of the fifth Angel pouring out his vial or plague upon Egypt, and what the Plague was, and what the Seat of the Beaſt is, I ſhall now alſo give you to underſtand the ſpiritual meaning of theſe things aforeſaid.

Obſerve there was many Pharaohs that were Kings of Egypt in thoſe four hundred years that Iſrael was in bondage in Egypt, yet all theſe King Pharaohs are included in that one King Pharaoh unto whom Moſes was ſent.

So that all the Kings of Egypt are counted by the Spirit but one King Pharaoh.

And all thoſe Plagues which Moſes poured out upon Egypt, it was upon this King Pharaoh, even until God had utterly conſumed him, and he did in the Red-ſea: theſe things were fulfilled in the hiſtory, and in the natural, at the beginning of Moſes Commiſſion.

And that beaſt Pharaoh king of Egypt his actions of oppreſſion to the Iſraelites, they were upon the temporal ſtate of Iſrael.

And ſo the vials and Plagues that was poured out upon him, they were temporal Plagues alſo.

And there was a temporal darkneſs for three days all over Egypt, which darkneſs was but a ſhadow or type of that ſpiritual darkneſs upon the mind of man now, and the eternal darkneſs at the end of the world.

NOw I would have the Reader to obſerve, that this beaſt here ſpoken of by John, it was that beaſt that did riſe out of the Sea, having ſeven heads, as in Chapter the thirteenth, verſe the firſt, to whom the Dragon gave his Power, Seat, and Authority: this was the firſt beaſt that perſecuted the ſaints after the Apoſtles Commiſſion came to be publiſhed upon the earth.

That is, this was the firſt beaſt that made war with the ſaints about worſhip.

And ſo the ſame Spirit, Power, and Authority that was in this beaſt, it did run thorow the loins of all other beaſts that ſucceeded him all the time of the ten Perſecutions.

And the ſame ſpirit hath, and doth run in the line of all wicked, perſecuting Idolaters, Kings and Head-magiſtrates; they are called by the Spirit but one beaſt.

And look what beaſt, or beaſts, are alive at the end of the world, they ſhall be all counted but one beaſt, and ſhall all be overthrown with one overthrow, even as Pharaoh King of Egypt was.

For though there was many Pharaohs Kings of Egypt, as aforeſaid, yet in the deſtruction of that one King Pharaoh, all wicked Pharaohs are deſtroyed in him.

So likewiſe Herod that did ſeek to kill Chriſt when he was born, in that he ſlew all the male children in Bethlehem, who were two years old or under.

I declare this Herod was that Dragon John ſpeaks of in divers places in the book of the Revelation, who gave his power, ſeat, and authority unto this beaſt.

And ſo ſucceſſively the ſpirit of the Dragon, it runs thorow the line of all wicked beaſts to the worlds end, even as the ſpirit of the Dragon did run thorow the lines of many Herods, ſince Cains birth.

Yet this Herod that perſecuted Chriſt, as ſoon as he was born, is called by the ſpirit in John, that great red Dragon.

And his ſpirit of perſecution it was given to all thoſe wicked beaſts that did ſucceed immediately after him, and that ſhall ſucceed to the end of the world.

For this is to be minded by the Reader, that the Herod that would have killed Chriſt, he died before this beaſt had any power, but Herod the Dragons ſpirit remained in other Herods, as that Herod that beheaded John Baptiſt who was eaten up with lice.

So that there was more Herods than one, yet the ſame ſpirit of Cain the devil was in them all.

So that they may be called by the Spirit, but one Herod, dragon, or devil, they being all guided by one evil ſpirit, even the ſpirit of murdering Cain the firſt man-devil, or the devil become fleſh.

So that this ſpirit of Cain who ruled in all thoſe Pharaohs and Herods before God was manifeſt in the fleſh, is that Dragon-devil who gave his power, ſeat, and authority unto the beaſt.

That is, the ſpirit of the Dragon did perſecute, oppreſs, and kill before Chriſt came upon an natural account, for fear of looſing his kingdom, as Pharaoh king of Egypt did.

And Herod the Dragon he ſlew the young children, for fear Chriſt ſhould take his kingdom out of his hands.

So that moſt of their cruel murthers they acted, it was upon a temporal account.

But the cruelties that was acted by thoſe beaſts, it was upon a ſpiritual account; I call it a ſpiritual account, becauſe the perſecuting and putting to death of the Saints, it was for worſhipping of Chriſt according to the doctrine of the Apoſtles, who ſet up a worſhip contrary to that which was ſet up by thoſe beaſts.

For there was a liberty granted of God unto the Worſhip of the Law of Moſes, for the Jews to fight with the Sword of ſteel, and to deſtroy thoſe Kings or Beaſts that did moleſt them.

But the Worſhip of the Goſpel did not teach men ſo to do, but altogether to the contrary.

So that the ſufferings of the Saints under the Goſpel, and ever ſince, it is upon a ſpiritual account; for who ever doth ſuffer meerly for his Faith, or his Religion, or his Worſhip, he may be ſaid to ſuffer upon a ſpiritual account.

And thoſe Beaſts that do perſecute upon that account, they perſecute upon a ſpiritual account.

Even as this Beaſt did ſpoken of by John, for this Beaſt did perſecute the Saints in the time of the Goſpel for worſhipping of Chriſt, and not worſhipping his Image, as Pharaoh did to the people of Iſrael in the temporal. And look what Plagues were poured out upon Pharaoh, and all the land of Egypt in the temporal, ſo likewiſe will ſpiritual Plagues be poured out upon the beaſt, and upon all that worſhip him, or his image.

And as there was a natural darkneſs in all the land of Egypt, upon the King, as upon the people, ſo likewiſe this ſpiritual darkneſs is poured out upon the ſeat of the Beaſt.

That is, there is a darkneſs poured out upon the mindes of all evil Kings and Head-Magiſtrates, who undertake to ſet up Forms of Worſhip, as idols and images, for the people to worſhip.

And there being a darkneſs poured out upon the minde of the Beaſt, ſo that he doth worſhip falſe gods: and not onely ſo, but this vial of darkneſs is poured out upon the mindes of all thoſe people who worſhip falſe gods.

That is, there is a ſpiritual darkneſs upon the minde and ſpirit of the Beaſt, and all that worſhip a falſe god.

I ſay a ſpiritual darkneſs is poured upon them all, even whileſt they are here in this world.

Even as that natural darkneſs was poured out upon Pharaoh, and all the land of the Egyptians.

I ſay there is as groſs a thick darkneſs poured out upon the ſpirits of the greateſt part of men and women at this day, concerning the true knowledge of God, and the true worſhip that God requireth, as there was upon Egypt.

And this ſpiritual darkneſs of the minde, it is but a preparation or fore-runner of that eternal darkneſs, which will as certainly be when time ſhall be no more, as the darkneſs of the minde is at preſent in all the ſeed of the ſerpent who worſhip falſe gods.

But as there was light in all the places of the children of Iſraels dwellings, as you may ſee Exod. 10.23. which dwellings of theirs it was in the Land of Goſhen where the children of Iſrael were, as in Exod. 9.26.

Now this Land of Goſhen it ſignifies the light of grace, or ſpiritual and heavenly light in the mindes of the Seed of Faith: and the children of Iſrael ſignifies the true Saints, or true Worſhippers of God in ſpirit and truth.

So that every true Believer in the true God, he may be ſaid to dwell in the Land of Goſhen in his own minde; in which Land there is the light of Faith whereby they may ſee the way to that eternal light of Glory, where no ſad or melancholly thought ſhall ariſe to darken the light of peace, joy and everlaſting glory.

So on the contrary, the Land of Egypt it ſignifies that hell and darkneſs of the minde.

So that all thoſe who know not the true God, nor his true Worſhip they are in that ſpiritual darkneſs in their mindes, as the Egyptians were who gnawed their tongues for pain.

Even ſo will it be with all thoſe wicked beaſts who have, and do ſet up Images, and Idols of gold, wood, and ſtone, or any falſe worſhip whatſoever, contrary to Moſes, the Apoſtles, and the two Witneſſes of the Spirit.

I ſay, all thoſe that worſhip contrary to theſe three Commiſſions, they are in that ſpiritual Egyptian darkneſs in their mindes, whileſt they are here in this world.

And this darkneſs in their ſpirits, it will lead them to that eternal dark night, when as no light ſhall appear for ever.

That is, no motion of peace, or hope of deliverance ſhall ariſe in their mindes for ever and ever.

And then ſhall this Beaſt, and all that received his mark, name, or number of his name, gnaw their tongues for pain to eternity.

For this Vial or Plague is poured out upon the ſeat of the beaſt, then of neceſſity it will follow that all that worſhip according to his command, will have the Vial of darkneſs poured out upon them alſo. So much for the interpretation of the fifth Vial, and of the tenth Verſe.

I Shall paſs by the eleventh, and come to the twelfth verſe, And the ſixth Angel poured out his Vial upon the great river Euphrates, and the waters thereof was dried up, that the way of the kings of the eaſt might be prepared.

This great river Euphrates was in the Land of Canaan, where thoſe four Angels was bound, as I ſhewed before.

And as thoſe four Angels were looſed at the ſounding of the Trumpet of the ſixth Angel, ſo at the pouring out of the ſixth Vial this great river Euphrates muſt be dryed up.

Now this great river Euphrates, it ſignifies all the rivers and fountains of waters in the whole world, in the natural.

That is to ſay, at the end of the world God will pour out his vial of wrath upon all rivers and fountains of waters, ſo that they ſhall be dryed up, ſo that the thirſt of man and beaſt, ſhall not be quenched, this will God do in the natural.

Alſo God will pour out his vial of wrath upon the ſpiritual eſtate of man, even upon the great ſpiritual river Euphrates, that is, upon all the ſouls and conſciences of wicked, idolatrous, perſecuting men and women all the world over.

That is, the waters of their ſouls ſhall be dryed up, ſo that no motion of peace ſhall ariſe, or ſpring from their ſouls, to quench the thirſt of ſin then, no more then there did to Dives the rich man, who being in hell, wanted one drop of cold water to cool his tongue.

But the river of his ſoul that did run with motions of peace in his natural life, it was now dryed up, ſo that no drop of cold water could be had.

That is, not one motion of peace, or hope could ariſe in his ſpirit, it being dryed up by the wrath of God, being poured out upon the river of his ſoul.

So that the ſouls or ſpirits of all wicked, perſecuting, idolatrous people all the world over, maybe called in the ſpiritual the great river Euphrates, and the vial of Gods wrath being poured out upon the ſpirits of thoſe people aforeſaid, it doth dry up all the waters of their ſouls,

That is, all their peace, ſo that no hope of eternal happineſs can ariſe in them.

For all hope is dryed up, ſo that there is no motion of peace can ariſe in their ſouls, to quench the fire of hell in them, for all the waters are dryed up in their ſouls, and this is that great ſpiritual river Euphrates, ſpoken of by John.

Whoſe waters thereof are dryed up, for the peace of the minde of man, is called in Scriptures. Water, as Chriſt ſaith, He that believes in me, out of his belly ſhall flow rivers of living water: So likewiſe Chriſt ſaid to the woman of Samaria, if thou hadſt asked me, I would have given thee water of Life, and it ſhould be in thee a well ſpringing up unto eternal life.

So that there is ſpiritual waters that doth ſpring out of the ſoul of man, as there is natural waters that doth ſpring out of the earth, or out of the rocks.

And theſe ſpiritual waters doth ſatisfie the ſpirit of man in its kinde, as the natural waters doth in its kinde.

And as there is a ſpiritual water that doth proceed from the Seed of Faith, ſo likewiſe there is a ſpiritual water that doth proceed from the ſeed of reaſon in man.

And this water that doth proceed, or ariſe from the ſeed of reaſon, it doth give great ſatisfaction to the minde of man.

Now theſe ſpiritual waters that doth ariſe from the ſeed of reaſon, are called by the ſpirit, the great river Euphrates.

And this is that river Euphrates that the ſixth Angel poured out his vial upon, and dryed up all the waters, as aforeſaid.

Not but that the natural river Euphrates, which ſignifies all the rivers in the world, will be dryed up alſo.

Onely this book of the Revelation of John, it hath generally a two fold meaning, that is to ſay, a ſpiritual meaning, and a temporal meaning.

So that both the great river Euphrates in the temporal, and the great river Euphrates in the ſpiritual, the waters of them both will be dryed up at the end of time, which thing will be unexpreſſible ſad to all thoſe who have no water of Life in their ſouls to drink.

It is ſaid by the ſpirit of John, that this great river Euphrates was dryed up, that the way of the Kings of the eaſt might be prepared.

Now what theſe Kings of the eaſt are, is very neceſſary to know.

Theſe Kings of the Eaſt, I declare they are all good Kings: further I declare that Chriſt the King of Heaven, is ſaid to come out of the Eaſt, as you may read, Math. 2.2, 3 verſes, Where the wiſe men from the Eaſt came to Jeruſalem, ſaying, where is he that is born King of the Jews, for we have ſeen his Star in the Eaſt, and are come to worſhip him?

So that this Jeſus the King of the Jews, he is called the King of the Eaſt, becauſe his Star in the Eaſt directed the wiſe men to finde him out, that they might worſhip him.

Now this is to be minded by the Reader, that Prophets, Apoſtles and Saints, they are called by the Spirit Kings, and Prieſts unto God, as the Scripture ſaith.

So that all Prophets, Apoſtles, and true Believers may be called Kings.

And ſeeing the King of Kings came out of the Eaſt, theſe all following him in the ſame ſteps of faith and patience, they are called by the Spirit, Kings of the eaſt.

So that Chriſt, his Prophets, Apoſtles, and Saints, are thoſe Kings of the Eaſt, who have the aforeſaid waters dryed up, that the way for theſe Kings of the Eaſt might be prepared.

That is, there is no natural rivers upon earth, that ſhall hinder or keep from being dryed up, neither temporal nor ſpiritual.

For the vial of Gods wrath, it will dry up all the rivers of waters upon earth natural, and all rivers of waters ſpiritual, when Chriſt ſhall come in the clouds of heaven with all his Saints, the Kings of the Eaſt, to put an end to this bloody, perſecuting, unbelieving world.

And to dry up all the waters of peace in mens ſouls.

And the Kings of the Eaſt, by their faith and patience, ſhall walk upon the waters of wicked, perſecuting mens ſouls, as upon dry ground.

That is, the Kings of the Eaſt ſhall rejoyce in the eternal deſtruction of their enemies, even as their enemies did over them, when they perſecuted and put them to death.

So that the way, that is, the hearts of the Saints enemies, may be as a way for the Kings of the Eaſt to tread and trample upon all that joy, peace, and comfort, that the Dragon beaſt, and falſe prophet had, when they perſecuted the Saints.

Which Saints are the Kings of the Eaſt, and that faith and patience the Saints had, it prepared themſelves to ſuffer with chearfulneſs the perſecution, and death it ſelf.

So that the waters of the great river Euphrates, even the waters of their perſecutors ſouls was dryed up, that the Kings of the Eaſt, that is, the Saints might be prepared to fight that good fight of Faith, as the Saints did in the time of the Ten Perſecutions. So much for the interpretation of the twelfth verſe.

IT will be neceſſary to open ſomething more of the dragon, beaſt, and falſe prophet, and of thoſe three unclean ſpirits like frogs that came out of their mouths.

The Reader may remember that I ſhewed before, that there was many dragons ſince Cain, yet all counted by the ſpirit but one dragon, and ſo of the beaſt, and falſe prophet, all are included into one.

Now this dragon ſpoken of, he is meant the ſame great red dragon ſpoken of in the 12. of the Revelation, who perſecuted the woman, namely Herod, though there was many dragons after him, yet it is called all but one dragon, they being all partakers of the ſame ſpirit, and acted in the ſame perſecution of the Saints.

So likewiſe that beaſt that did ariſe out of the Sea, with ſeven heads and ten horns, as in the thirteenth chapter, verſe the firſt.

Is that beaſt ſpoken of here by the ſpirit, though there was divers other beaſts after him, yet they acting by the ſame ſpirit of perſecution of the Saints, they are all called by the ſpirit, but one beaſt.

So likewiſe the falſe prophet is meant that government of worſhip that was eſtabliſhed upon the Chief or High-prieſts of the nations, ſo that there was a ſpiritual government of worſhip which did belong to thoſe Images and Idols that was ſet up by the Power and Authority of the Beaſt

As all Forms of Worſhips, let them be true or falſe, there muſt be ſome particular Head: as Aaron was High-prieſt of the Worſhip of the Law, and Chriſt the Head of the Goſpel Worſhip; yet there was many more High-prieſts beſides Aaron, yet all called but Aaron the High-prieſt.

Even ſo it was with the falſe prophet, the ſame ſpirit of idolatry and perſecution for conſcience ſake, for not ſubmitting to worſhip the beaſt and his image, it did run thorow the ſpirits of all the falſe prieſts, as it did in him that was the chief, who was ſet up by the power of the beaſt at the firſt.

So that though there were many prieſts that ſucceeded him, and many that did officiate the prieſts Office beſides, yet they being all of one and the ſame ſpirit, they are called by the Spirit in John but one falſe prophet.

For prieſts are called by the Spirit many times prophets, as Baal had four hundred falſe prophets did belong to him, that is, they were four hundred falſe prieſts.

Now this I would have the Reader to minde, that theſe three ſpirits like frogs, that came out of the dragons mouth, and the beaſts mouth, and the falſe prophets mouth,

I would not have the Reader to think that theſe three ſpirits like frogs, did ceaſe in the time of the ten Perſecutions, neither would I have him to think that there is no dragon, nor beaſt, nor falſe prophet now, though there was then.

Although I confeſs the main drift of Johns Revelation had relation chiefly to thoſe wonderful ſtrange actions that was acted by the dragon, beaſt, and falſe prophet unto the Saints, in the time of that Commiſſion of the Goſpel.

But this is for certain, that the ſpirit of the dragon, and the ſpirit of the beaſt, and the ſpirit of the falſe prophet, remains in its ſeed to this day, and will do to the end of the world.

So that the ſpirit of the dragon, beaſt, and falſe prophet, theſe three unclean ſpirits do ſend forth their ſpirits like frogs, to the Kings of the earth, to encourage them all to fight againſt Truth and againſt true Worſhip, and to make the Saints to ſubmit to their idolatrous worſhip.

For, as I ſaid before, all Forms of Worſhip that are ſet up by men who have no Commiſſion from God, is a falſe worſhip; and who ever is the chief Miniſter in that worſhip ſo ſet up, he may be ſaid to be a falſe prophet.

And by this rule, all Opinions in Religion, and Forms of Religion, or Worſhip, that is ſet up in the world at this day by ſeveral ſorts of people, they are all falſe, becauſe the Miniſters are falſe, and ſo they may be all called but one falſe prophet, even from the firſt Pope, to the laſt Quaker, their Miniſtery being all falſe, even one as well as the other.

AGain, I ſhall give the Reader a little diſtinction of the ſeveral operations of theſe three ſpirits, and yet they all joyn together to fight againſt God Almighty.

And yet cozen and cheat one another, and cheat the people of the world alſo.

So that very few in the whole world doth eſcape being deceived by one, or more of theſe three unclean ſpirits like frogs that cometh out of the dragon, beaſt, and falſe prophets mouthes.

Firſt, the unclean ſpirit of the Dragon it ſeeketh after natural wiſdom, as Natural Philoſophy, Aſtrology, Magick, and ſo becomes a Phyſician, or a Doctor of Phyſick to cure diſeaſes.

The wiſdom of the Dragon it doth pry into the knowledge of the Stars, and the influence of them, as the Magicians of Egypt did, that they may be counted wiſe men.

Likewiſe this ſpirit of the Dragon it doth pry into the nature of Herbs, Plants, with the ſpirits of all Vegetable, and all things of curious Arts, ſo that the ſpirit of the Dragon comes to be wiſer in things of nature, than all other men.

So that all other men that are not skill'd in this wiſdom of Nature, they are ſubverted and deceived by this ſpirit, and do honor him as a God, thinking that God hath given him more wiſdom in this kinde, than to all other men.

So that this knowledge of Natural Philoſophy, Aſtrology, and by ſick, makes men become honorable in the ſight of all people.

Alſo it makes the people to part with their ſilver freely; alſo it clothes the Phyſician in rich Velvet, ſo that people may know what he is by his Veſture.

All this honor, and much more than I can relate, doth the ſpirit of the Dragon procure by that unclean ſpirit that cometh out of his mouth.

For all thoſe wiſe Magicians, Aſtrologers, Natural Philoſophers, Doctors of Phyſick, are thoſe Frogs that came out of the Dragons mouth.

For theſe afore-mentioned they are a great multitude, and do ſwarm as the Frogs in a warm day, and do deceive multitudes both of their health, and of their ſilver, under pretence of doing them good.

This is the proper work and operation of the ſpirit or wiſdom of Reaſon, that cometh out of the Dragons mouth.

SEcondly, The unclean ſpirit that cometh out of the Beaſts mouth, it is thoſe perſons that ſtudies the Laws of the Land.

In as much as the Beaſt is the Head of the Law, it is he that doth authorize men to be Expounders and Interpreters of the Law: he doth authorize ſome to be Judges, ſome Councellers, ſome Attorneys, with many other Titles that Lawyers have.

So that this unclean ſpirit that cometh out of the Beaſts mouth, it is the multitude of Lawyers that are authorized by him, and theſe Lawyers they may be ſaid to come out of his mouth, becauſe without his power and authority they can do nothing.

That is, they cannot cheat and deceive the people as they do; ſo that the Lawyers who practice Caſes of Law, they are ſo numerous that they can hardly be numbred.

Alſo they are clothed with fine ſcarlet with deceiving the people; yet the Lawyers are but the ſproutings forth of the unclean ſpirit that cometh out of the Beaſts mouth.

And it is the proper work of the ſpirit of the Beaſt to clothe theſe Lawyers in ſcarlet, even as the ſpirit of the Dragon did the Doctors of Phyſick, clothe them in Velvet, yet notwithſtanding they are in their natures no other but Frogs, ſent forth by theſe two ſpirits aforeſaid, to deceive them that dwell upon the earth.

THirdly, The other unclean ſpirit it came out of the mouth of the falſe prophet.

This falſe prophet ſignifies the Chief and Head-Governor of Spiritual Worſhip, as the Pope, or any Head-Miniſter of any Religion whatſoever, but more eſpecially of that Head-Miniſter, or Head-Prieſt that is upheld by the Beaſt, or the Civil Power.

For there is a ſpiritual Power inveſted upon the falſe prophet by the Beaſt, or Civil Power, ſo that none ſhall exerciſe or officiate the Office of a Miniſter, but ſuch as the falſe prophet ſhall ſend forth.

So that thoſe men this falſe prophet, or chief prieſt, doth ſend forth to preach, theſe are ſent forth from that unclean ſpirit that cometh out of the falſe prophets mouth.

For the falſe prophet hath full power to ordain and ſend forth men to preach, to deceive the people in a way of falſe worſhip, as the Dragon had to the Phyſician, and as the Beaſt had to the Lawyer.

And as the Doctor of Phyſick by his deceit came to be clothed in Velvet, and the Lawyer by his deceit came to be clothed in Scarlet, ſo likewiſe the Preachers ordained by the falſe prophet, they come by their deceit to be clothed in ſheeps clothing, made of the fineſt wooll, with garments down to the heel.

So that the outward garb and clothing of theſe three, they do carry ſuch a glory, honor, and majeſty among the people in outward appearance, that the people do believe or think there is more honor and glory within, whereby they are mightily deceived in their expectations.

For theſe three ſorts of men afore-mentioned, are counted by the Spirit of revelation in John, no other but three ſorts of Frogs, and thoſe three ſpirits that ſent them out, they were but three unclean ſpirits.

And the work theſe Frogs aforeſaid are to do, it is to go forth to deceive the people of the earth; for where is there a man hardly to be found, not fourteen yeares ago upon the earth, but they were deceived either by the Phyſician, Lawyer, or Prieſt?

Nay, they deceive one another; for the Prieſt is deceived by the Doctor of Phyſick, and the Doctor of Phyſick he is deceived by the Prieſt:

For the Prieſt deceives his ſoul, in that the Doctor thinks he can preach ſuch ſaving Doctrine that may ſave his ſoul: but alas! he is altogether deceived; for the Prieſt doth not know what will become of his own ſoul after death, much leſs of anothers.

So likewiſe the Doctor of Phyſick he deceives the Prieſt, making him believe and think that he will give him ſuch a portion of Phyſick, as ſhall reſtore him to life and health, when as many times it doth cauſe the want of health, and life both.

So that he deceives the Prieſt both of his health, and money alſo, juſt as the Prieſt did him in the matter of his ſalvation.

And as for the Lawyer, he cheats the Doctor and the Prieſt both.

For they are both forced to make uſe of him, and they do the the like by him; for the Lawyer he muſt have the Prieſt for his Miniſter to ſave his ſoul, and the Doctor to be his Phyſician.

So that they get pretty even one with another, but all people beſides that deal with them, are ſure to be deceived, and to looſe by them.

Theſe three ſorts of men are eſteemed by the world, the moſt honorable men of all, but by the Spirit of Faith, they are branded for the worſt of all men.

In that they are called frogs, for experience doth ſhew that theſe three ſorts of men do overflow the earth, like crooking frogs in the water on a hot ſun-ſhiny day.

So that hardly a man can eſcape being perſecuted, or deceived or cheated by them.

Theſe are thoſe that are ſent forth by thoſe three unclean ſpirits, which are called the ſpirits of devils, which go forth to the Kings of the earth.

And of the whole world to gather them together to the battel of that great Day of God Almighty.

That is, theſe three ſorts of men ſhall incite and invite all ignorant Kings of the earth, or Head-magiſtrates, and all ignorant people to perſecute, and kill the innocent Saints, who cannot fight with no other weapons, but faith and patience.

And ſuch ſpiritual weapons as theſe, muſt deſtroy all the great Army of the whole world, when they are gathered together.

Becauſe this battel will be the laſt battel that will be fought between the Seed of Faith, and the ſeed of reaſon.

Therefore called the great day of God Almighty: and the place where this great battel muſt be fought, where they were gathered together, it is called in the Hebrew tongue Armageddon.

That ſignifies the whole world, or that great City myſtery Babylon, the mother of harlots, who hath made all nations drink of the cup of the wine of the wrath of her fornications.

When that City is deſtroyed, the whole world will be deſtroyed alſo.

But I ſhall have occaſion to ſpeak more of that in the ſeventeenth Chapter, ſo that the Reader may ſee a little more clear what is meant by thoſe three unclean ſpirits like frogs, what they are, and from whom they did proceed.

Alſo I have interpreted what followed upon the pouring out of the vial of the ſixth Angel, with many other things which may ſatisfie the Readers ſpirit, if underſtood.

So I ſhall paſs by a verſe or two, there being nothing of any great concernment in them, and ſhall go on to the 17 verſe.

ANd the ſeventh Angel poured his vial into the air, and there came a great voice out of the Temple of heaven from the Throne, ſaying, It is done.

This ſeventh Angel he poured out his vial into the air.

Now this is to be minded, that the vials of Gods wrath they are poured out upon the earth, and upon the ſea, and upon the Sun, and upon the ſeat of the beaſt, &c.

And now laſt of all upon the air, ſo that the wrath of God is poured out upon every thing, and place, that doth yield comfort and refreſhment unto the heart of man.

And air being the greateſt refreſhment of life of any thing elſe, eſpecially when life is like to die, this experience doth ſhew the truth of it.

Alſo air is the laſt refuge that life hath to fly unto, for many people will in ſickneſs call for air, becauſe for want of they it die; for air, is the life of nature, and when life is weak, and not ſtrong enough, to take in air into it, then it doth dye, for ſo long as life can receive air into it, it doth live.

So that this ſeventh and laſt vial of Gods wrath, it is poured out upon the air.

Becauſe the air is the laſt, and greateſt refreſhment unto a natural life, and not onely ſo, but it is the concluſion of life the want of it.

So that the laſt vial of Gods wrath, it is poured out into the air, onely to ſignifie the annihilation of all natural life, which he created at the beginning of this world.

So now at the latter end of this world, his vial of wrath being poured out upon, or into the air, it will deſtroy that natural life of man and beaſt, and all other creatures that hath life.

Therefore it is that great voice out of the Temple of heaven from the Throne, ſaying, It is done.

Signifying that the vial of Gods wrath being poured into the air, is the concluſion and end of all Gods plagues, upon natural life in this world.

For though God had deſtroyed the life of many thouſands and millions, more then can be numbered by thoſe ſix vials poured out before, as that of the earth, and of the ſea, and of the ſun, and of the ſeat of the beaſt, as aforeſaid,

I ſay, they are not to be numbered the multitude theſe vials did deſtroy.

Yet this vial poured out into the air, it deſtroyeth more then all the reſt.

It being the laſt, and the utter annihilation of all natural life, and the end of the world.

Therefore it is ſaid by the voice out of the Temple in heaven, It is done.

That is, all the vials of Gods wrath are poured forth upon this wicked, unbelieving, idolatrous world, neither ſhall there be any more vials of wrath, or plagues poured out upon men any more to eternity.

For that voice John heard out of the temple in heaven from the throne, it was from no other but from God himſelf, ſaying, It is done.

And immediately upon that voice, there were other voices, and thunders, and lightnings, and there was a great earthquake, ſuch as was not ſince men were upon the earth, ſo mighty an earthquake, and ſo great, as you may ſee verſe 18.

This 18, 19, 20, 21. verſes, have all of them relation to the end of the world, which thing will be done in the pouring out of the vial of the ſeventh Angel; which ſeventh Angel is now pouring out his vial of wrath upon the men of this world.

For as the ſeventh and laſt Anti-Angel, namely the Quakers miniſtery doth ſound, and hath ſounded neer upon twenty years, ſo likewiſe the ſeventh vial hath been poured out this twenty years alſo.

And, it will laſt pouring out to the end of time, even as the ſeventh Anti-angels miniſtery will laſt to the end of the world, as aforeſaid.

And as I ſaid before, much like unto thoſe Plagues that Moſes brought unto Egypt, God will bring upon the earth, upon the ſea, upon the ſun, and upon the air, at the end of the world.

And as there was a great hail in Egypt, ſo that the Egyptians blaſphemed God, becauſe of the plague of the hail.

Even ſo will it be in the end of the world, when thoſe great voices of the four and twenty Elders, the four beaſts, the holy Angels, and Saints ſhall utter their voice in Allelujahs unto God their King and Redeemer, it will be as the voice of thunders, and lightnings, and will cauſe a mighty great hail, every ſtone the weight of a talent.

That is, God will rain down fire and brimſtone upon the earth, and ſea, ſun, and air, ſo that none of theſe four, which is the life of all creatures, ſhall yield refreſhment to the mind of man, but it ſhall rain ſtones of fire mingled with brimſtone, which cannot be diſſolved.

So that men ſhall blaſpheme God eternally, becauſe of the hail, it being exceeding great.

It muſt needs be exceeding great becauſe it is eternal, it being the laſt plague, or laſt vial of Gods wrath, it being the end of all time, there being now nothing but eternal miſery to remain.

For there will fall upon every wicked mans ſoul, whoſe names are not written in the book of Life, ſuch an hail-ſtone of fire and brimſtone, that ſhall weigh a talent.

That is, it ſhall weigh ſo heavy upon his heart, that it ſhall preſs his ſoul down into the ſecond death, which is eternal.

So much for the interpretation of the chief matters in the ſixteenth chapter of Johns Revelation.

IN the ſixteenth chapter of Johns Revelation, it doth propheſie of the ſeven laſt plagues that God will pour out upon this wicked, unbelieving, idolatrous world.

Much like unto thoſe plagues Moſes poured out upon Egypt, at the beginning of his Commiſſion.

So likewiſe will God pour out the vials of his wrath upon the earth, at the end of the world.

Which will be at the end of the Commiſſion of the Spirit. Now what theſe ſeven vials are, I have opened in the 16 chapter.

Now this 17th chapter it doth contain a propheſie of the downfall of the ſpiritual Babylon, or myſtery Babylon.

It is compared by the ſpirit in John, to a woman arrayed in ſcarlet, to an adulterous woman, to a whore, to a great city.

Now this is to be minded by the Reader, that there is two Babylons ſpoken of in Scripture, two ſorts of whores, two ſorts of fornication, two ſorts of Cities, two ſorts of Vials of Gods wrath, to be poured out upon the earth.

That is, there is a temporal Babylon, and a ſpiritual Babylon, or Babylon in the Hiſtory, and Babylon in the Myſtery, or a natural fornication of the fleſh with woman, and a ſpiritual fornication in the ſoul and minde of man with idols.

And ſo the one is called a whore, or an adulterous woman in the temporal, and the other is called a whore in the ſpiritual.

So that there is two ſorts of whores, and two ſorts of fornications; likewiſe there is two ſorts of Cities, that is, a temporal City, and a ſpiritual City.

The temporal City is that which the reaſon of man hath built for its own glory, of wood, and ſtone, guilded with Silver and Gold, the ſpiritual City is that which God hath built, which is the body of man.

Therefore it is ſaid in Scripture, Your bodies are the Temple of the Holy Ghoſt; ſo likewiſe the believing Jews and Gentiles, they are called by the Spirit the holy City, ſo that there is a ſpiritual holy City, and there is a ſpiritual unholy City.

That is, there is true worſhippers of God, and falſe worſhippers of God, a myſtery Babylon, a myſtery of Gods temporal Plagues, and ſpiritual Plagues.

To ſum up all the meaning of Johns Revelation, is this, that all the true Believers both Jews and Gentiles, that doth worſhip God according to the tennor of that Commiſſion they are under, whether it be the worſhip of the Law of Moſes, or the worſhip of the Goſpel of Jeſus, ſet up by his Apoſtles, or the worſhip of the Spirit, ſet up by the Witneſſes of the Spirit,

Theſe three being all Commiſſionated of God, ſo that who ever doth truly believe in theſe three Commiſſions in their time, and place, when they were in being upon the earth, I ſay they are all counted by the Spirit but one City, or one woman, as Revel. 12.1. A woman clothed with the ſun, &c.

So on the contrary, all falſe worſhip that is ſet up by non-commiſſionated men, who doth reſemble or imitate the true worſhip ſet up by true commiſſionated men,

I ſay, thoſe men having no Commiſſion from God ſo to do, their worſhip is meer idolatry, and all thoſe people who joyn in that worſhip ſo ſet up, they are all idolatrous people.

And ſo counted by the Spirit in John that great City Babylon, in oppoſition to the holy City of God, as aforeſaid.

So that this is to be minded by the Reader, that there is but two Cities, that is to ſay, the City of Saints, and the great city of devils.

That is, all true worſhippers are called the holy City, and all falſe worſhippers are called by the Spirit, the great City Babylon, as aforeſaid.

So likewiſe they are all called but one woman, or one whore.

So that you that have any true light in your underſtandings, you may ſee that all the meſſengers of idolatry, and all idolatrous people, they are called by the Spirit but one whore, or one fornication.

So that look what worſhip hath been ſet up by a non-commiſſionated man at the firſt,

In that they did imitate Moſes in his worſhip, and ſo afterwards did imitate the Apoſtles worſhip, without a Commiſſion from God.

I ſay, that the firſt brothers, or imitators of Moſes, and the Apoſtles worſhip, with all the adherents thereunto, and the multitudes of people that are deceived by them, who were the firſt brothers of this idolatrous worſhip ſet up by non-commiſſionated men,

I ſay they are all counted by the ſpirit but a whore, in that they and all people who doth joyn in worſhip with them, they do commit fornication in their ſpirits with idols.

So that who ever doth worſhip falſe gods, by the inſtigation of the falſe prophet, or falſe prieſt, he doth commit fornication or whoredom with idols.

So that this is to be minded, that all opinions in worſhip that people are in, who hath not a true Commiſſion from God to be a Miniſter, or Preacher, he and they do all commit fornication with idols.

For every opinion in religion that doth not worſhip the true God, they do commit fornication with idols.

Neither can they do otherways, becauſe their teachers are falſe, like prieſt, like people.

Alſo this is to be obſerved by the Reader, that the Revelation of the Spirit, it hath onely relation to thoſe peoples that do profeſs and confeſs the Scriptures.

So that Johns Revelation hath relation to all thoſe that confeſs the Law of Moſes, and the Prophets, and the Goſpel of Jeſus, and the Apoſtles, and not relating to the heathen, who never heard of the Scriptures.

So that all thoſe falſe worſhippers under the Law of Moſes, and all thoſe falſe worſhippers under the Goſpel of Jeſus, they are called by the ſpirit that great City Babylon, or myſtery Babylon, or a ſcarlet whore.

It is called myſtery Babylon, in relation to the myſtery of God, as aforeſaid.

Likewiſe it may be called myſtery Babylon, in relation to that Babel that men would have built, that ſhould have reached up to heaven after Noahs flood, in reſpect of the confuſion there was in the building of it, ſo that it all came to utter confuſion and deſtruction.

So likewiſe there is ſuch a confuſion in all falſe worſhip and worſhippers, that at the laſt that Babylon they have built with idols, thinking to reach in that ſuperſtitious way up to heaven,

But they ſhall be confuſed in their underſtandings, and in the true knowledge and worſhip of the true God.

So that they ſhall be utterly deſtroyed, both them and their Babel, that is their worſhip, with an eternal deſtruction.

But this is to be minded, that the firſt mention of this temporal Babel, Geneſ. 11.4. where the ſons of Noah ſaid, Go to, let us build us a City, and a Tower, whoſe top may reach unto heaven.

And in the ſeventh verſe, God conſumed this tower by confounding their language.

So likewiſe the firſt riſe of this myſtery Babylon, it was amongſt the Jews.

That is, when the Jews would worſhip other gods, beſides that God which Moſes did declare unto them, even the God of Abraham, Iſaac, and Jacob, to wit, the God of Iſrael, yet nevertheleſs thoſe Jews who were the ſeed of the ſerpent, they would have other gods, as the Amorites and the heathen had, to go before them.

Therefore they would have a Calf to be their God to worſhip, as Exodus chapter 32.1. this Calf was the firſt falſe god the people of the Jews did worſhip.

Though they murmured againſt God, and Moſes many times before, yet they never fell to worſhip idols as Gods, before.

So that this was the firſt beginning of the ſetting up, or the building of a falſe worſhip, in oppoſition to that worſhip that Moſes ſet up, which was but a little before.

So that as ſoon as ever God did ſet up his worſhip by the hand of Moſes, that the people might come to know the true God,

I ſay the ſpirit of reaſon, which is the devil in man, he doth ſet up his worſhip in like manner to worſhip gods of his own imagination, even the works of his own hands, even a Calf.

For this Calf doth ſignifie all idols, or falſe worſhip whatſoever.

For though the idols of men are many, and their forms of worſhip many, yet they all being falſe, not worſhipping the true God, they do but worſhip a calf in ſtead of God.

And as theſe Jews who made this calf for a God, were the firſt that began to build up a Babel of falſe worſhip, this ſpirit of idolatry it did run thorow the line of the ſeed of the ſerpent, until it got great power.

For after Moſes and Joſhua were gone, the ſeed of the ſerpent grew in great power, and did puniſh thoſe that would not bow down to Baal.

For Baal ſignifies all falſe worſhip, or all falſe gods, ſo that when the ſerpents ſeed got power to ſet up his worſhip, as Moſes had power to ſet up the worſhip of God,

And as Moſes did plague and puniſh thoſe ſerpents for making that calf, and worſhipping it, or any other idols, in that many of them were deſtroyed by death,

So hath the falſe worſhippers ſerved the Prophets, and Saints ever ſince, that would not bow down to their falſe worſhip: witneſs Jeroboam the ſon of Nebat, who made Iſrael to ſin, and Ahab, Manaſſes, with divers other wicked kings, and rulers, and head-magiſtrates in the time of the Law, who perſecuted the Prophets, and put them to death.

For telling them of their forſaking of the worſhip of the Law of Moſes, and worſhipping of idols.

And the ſame ſpirit of reaſon, the devil, it continued in that nation of the Jews until Chriſt came, according to that propheſie of Jacob, the ſcepter ſhall not depart from Judah until Shiloh come.

So that there was a Scepter of Government that did remain upon the people of the Jews, though they had no Jews kings a long time before.

So that a matter of forty years after Chriſts death, in the deſtruction of Jeruſalem, the Scepter did depart from Judah.

That is, from that nation of the Jews, ſo that they are ever ſince a ſcattered people in many parts of the earth.

So that the Scepter, that is, the Government is departed from them indeed, and the ſame ſpirit of perſecution, and idolatry it doth run along in the ſeed of reaſon, the devil, in the Gentiles.

So that the Gentile Kings and Head magiſtrates have been given mightily to idolatry, imitating the worſhip of the Goſpel.

And hath perſecuted and put to death, many Saints for not bowing down to that worſhip ſet up by theſe Gentile-Kings, or Head-magiſtrates, ever ſince the deſtruction of Jeruſalem, even to this day.

So that this is to be minded by the Reader, that this myſtery Babylon, or great city, or whore, who hath committed fornication with the Kings of the earth.

The meaning of the Spirit is this, that all Kings and Head-magiſtrates in the time of the Law, and in the time of the Goſpel, who profeſs the Scriptures even to the end of the world,

That have, or ſhall ſet up a falſe worſhip, or idols by their power, and cauſe the people to do the ſame, they may be ſaid to commit fornication with idols.

So that whoever doth worſhip falſe gods, let it be in what form or manner it will, it is all counted by the ſpirit but ſpiritual fornication or whoredom.

So that all falſe worſhippers, or all that do worſhip idols, or falſe gods, from the greateſt to the leaſt, from the beginning of Moſes Commiſſion, to the beginning of the Apoſtles Commiſſion, and to the end of them: and not onely ſo, but to the end of the world, even to the end of the Commiſſion of the Spirit, even the ſeven Churches of Europe.

For all ſpiritual idolatrous worſhip is in them alſo, though they differ in ſeveral forms of worſhip one from another.

Namely, the Papiſt, Epiſcopacy, Presbyterian, Independent, Baptiſt, Ranter, and Quaker, all other Sects and Opinions are involved in theſe ſeven, and every one of theſe ſeven are idolatrous.

Becauſe none of them knoweth the true God, therefore cannot worſhip him aright.

So that by conſequence it will follow, that they all commit fornication with idols; for whoever worſhips a falſe god, he committeth ſpiritual fornication, which I am ſure they all do.

For neither the Miniſtery of them, nor the people, doth know the true God nor the right devil, for if they did, then would they know what worſhip doth belong unto the true God now in theſe latter dayes.

So that all the falſe worſhippers from the beginning of Moſes, to the end of the world, they make up but one great City Babylon, or one Woman, or one ſcarlet Whore, who hath made all Nations drink of the wine of her fornication.

That is, this ſpirit of Reaſon in Kings and Head-Magiſtrates hath made all Nations to worſhip idols and images for God.

So that they have become drunk with ſpiritual fornication, that the people have thirſted after the blood of the Saints, as well as thoſe in authority.

So that they are all become one City Babylon, which will be deſtroyed at the end of the world.

This is that great Myſtery Babylon, that great City that John did propheſie the downfal of in the ſixteenth Chapter.

And in the ſeventeenth Chapter he ſaw by faith the total downfal of this ſpiritual Myſtery Babylon, that great City, the Mother of harlots, that is, of ſpiritual idolatry, which is ſpiritual whoredom.

So that there was many more harlots then one, yet they are all counted by the Spirit, but one whore, or harlot.

For that great City Babylon doth conſiſt of nothing elſe but ſpiritual harlots.

So that the Reader may ſee what is meant by this ſpiritual Babylon, and this great City, and what is meant by the woman the great Whore, and what is meant by her fornication; ſo that the Reader may the better underſtand the interpretation of the Chapter that followeth.

IN the firſt verſe of this ſeventeenth Chapter, there was one of the ſeven Angels which had the ſeven vials, and talked with John by way of viſion and revelation, ſaying unto him, Come hither, and I will ſhew unto thee the judgement of the great Whore that fitteth upon many waters.

Here it is clear that John did ſee by way of viſion and revelation, the downfal or judgement of this great ſpiritual Whore, which I have ſhewed what is meant by it before.

And as for her ſitting upon many waters, the many waters where the whore ſitteth, it ſignifies multitudes of people, nations, and tongues, as you may ſee verſe 15.

That is, the ſpirit of reaſon in the whore, as aforeſaid, ſhould have ſuch a ſpiritual power over the ſpirits of whole nations, and tongues, and multitudes of people, that ſhe ſhould cauſe them all to commit fornication with idols, or elſe they ſhould be perſecuted, or ſuffer death.

So that whoſoever would not commit fornication with her, or at her command, they ſhould drink of the wine of the wrath of her fornication.

That is, ſhe would perſecute and put them to death; for death is the wine of her wrath.

For the blood of the Saints is that wine of her wrath, which is put into her golden cup that is in her hand.

And ſhe doth not onely drink the blood of the Saints, that is, in the golden cup her ſelf, but ſhe doth make the Kings of the earth to drink it alſo.

For in the a verſe, With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk of the wine of her fornication.

That is, the Kings of the earth hath committed fornication with her, in that they have been perſwaded by her, and joyned with her to worſhip idols.

For except the Kings of the earth, who are the temporal power, doth joyn with her ſpiritual power, ſhe could do nothing.

So that the Kings of the earth committing fornication with her, that is, to worſhip idols with her.

So they came to commit fornication with her, that is, the Kings and Head-magiſtrates doth uphold that ſpiritual power the whore hath, and doth help to make the people to drink of the wine of her fornication.

So that the inhabitants of the earth have been made drunk with the wine of her fornication.

That is, the inhabitants of the earth, what with command from the ſpiritual power of the whore, and what with command from the temporal power of the Kings of the earth, the inhabitants of the earth are forced to commit fornication with idols alſo.

So that they are made to drink the wine of fornication with her, that is, look what comfort or ſatisfaction can be found in worſhipping of idols, they ſhall drink it with her.

But the wrath of her fornication, none ſhall drink that but the Saints, becauſe they will not commit fornication with her, that is to ſay, not worſhip idols at her command.

Verſe the 3. So be 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.

As for the wilderneſs, I ſhall ſay nothing as to that, becauſe I have opened what it is in the Interpretation of the eleventh of the Revelation.

But this Woman who doth ſit upon a Scarlet coloured beaſt, the Woman is the ſame, as I ſaid before, that great City Babylon.

And the Scarlet coloured beaſt, it doth ſignifie all Kings and Head-magiſtrates, who hath ſubmitted unto the falſe ſuggeſtions of Learned men, who have pretended to be Prophets, and Prieſts, and Miniſters of God, without a Commiſſion from God.

And ſo by the advice of theſe falſe prophets, prieſts, and miniſters, kings, and head-magiſtrates, hath ſet up images or forms of worſhip,

And hath made Laws for all people to obey in point of worſhip, as well as in point of civil or temporal affairs.

Alſo they have made theſe perſons aforeſaid, to have the charge to ſee the people worſhip according to that Law.

And hath given them a ſpiritual power to puniſh all thoſe that will not worſhip accordingly.

This hath been the practice of all Kings and Head-magiſtrates; I mean all evil kings and head-magiſtrates, ever ſince the firſt idolatrous practices was uſed under Moſes Commiſſion.

And ſo a ſucceſſive idolatrous power did follow, even amongſt the profeſſors of the God of Iſrael.

And it was practiſed by many wicked kings and head-magiſtrates, and falſe prieſts, and falſe prophets,

Which did cauſe many true Prophets, and righteous men to be perſecuted and put to death, for not giving way to their falſe worſhip.

And ſo ſince the Apoſtles Commiſſion, the ſame thing hath been acted by Kings, and Prieſts, and ſo it will be to the end of the world.

So that all evil kings and evil head-magiſtrates, are counted by the Spirit, but one ſcarlet coloured beaſt; for the ſpiritual Whore, the woman to ſit upon: ſhe may be ſaid to ſit upon the beaſt, becauſe ſhe fits upon his power, for Kings in all ages have been ſubject to the ſpiritual power, though it hath been never ſo falſe; for we ſee by experience that all thoſe that goeth upon a ſpiritual account, if he be but a Miniſter of the Goſpel ſo called, yet he ſits upon the Magiſtrate.

For where is there a Magiſtrate in a Pariſh as a Deputy, or ſuch like, but the Miniſter ſits upon him?

So that one can do nothing as to matter of worſhip without the other.

So that the idolatrous woman who is the chief, may well be ſaid to ſit upon a ſcarlet coloured beaſt, which beaſt ſignifies all Kings and Head-magiſtrates, who give themſelves up to be guided in matter of worſhip by non-commiſſionated men, who pretend a ſpiritual power to be Prophets, Prieſts, or Miniſters of the Goſpel, or of the Law, without a Commiſſion from God.

But this beaſt here ſpoken of by John, it doth chiefly relate to thoſe beaſts that did ſucceed after the deſtruction of Jeruſalem, which was a matter of four years after Chriſts death, in relation to thoſe Ten Perſecutions, which did laſt a matter of three hundred years.

So that all thoſe beaſts that perſecuted the Saints in that time, they are called by the Spirit a ſcarlet coloured beaſt.

He may be called a ſcarlet coloured beaſt, in regard he had aſſiſted the woman with his temporal power, to perſecute and ſhed the blood of Saints.

So that the ſins of his ſoul, they were as red as ſcarlet with the blood of the Saints, and in this ſenſe he is called a ſcarlet coloured beaſt, and not onely ſo, but full of names of blaſphemy, having ſeven heads, and ten horns.

The meaning is this, ſo many heads, ſo many names of blaſphemy, that is, there was ſeven Kings that came out of his loins, as I ſhewed power, and all theſe ſeven heads, or beaſts, they perſecuted and ſhed the blood of Saints, and blaſphemed God that had power over Plagues.

So that they all blaſphemed God, and ſhed the blood of the Saints, for not worſhipping their images, and in this regard he may be called a ſcarlet coloured beaſt, full of names of blaſphemy.

For their ſouls were all made red as ſcarlet with the blood of Saints, and they all blaſphemed alike, and the woman ſate upon them all alike, ſo that they are all called by the Spirit, but one ſcarlet coloured beaſt.

VErſe the fourth, And the woman was arrayed in Purple, and Scarlet-colour, and decked with Gold, and precious Stores and Pearls, having a golden Cup in her hand, full of abominations and filthineſs of her fornication.

This woman is the ſame afore-mentioned, and as for her being arrayed in Purple, and ſcarlet-colour: the purple ſignifies the civil outſide appearance, and rich array.

That is, ſhe was arrayed with ſuch outſide language and geſtures and ornaments concerning the worſhipping of Idols,

That it was as a garment of purple unto her, which made the Kings and people all to bow down to her, and glad they were that they might drink of that golden cup in her hand, which cup was full of abomination.

And as for the ſcarlet-colour, ſhe was decked with that is within her.

That is, her ſoul was made as red as ſcarlet, with the blood of the Saints, as the beaſt aforeſaid.

And as for the precious Stones and Pearls ſhe was decked with, that ſignifies that good eſteem the beaſt and the people had of her ſuperſtitious worſhip,

Thinking in themſelves that ſhe was precious in the eyes of the Lord, or as a Pearl, or Jewel in the ſight of God, and that ſhe did God good ſervice to kill his Saints, that would not bow down and worſhip ſo holy a ſervice as was required by her.

And as for the golden Cup in her hand, the Cup ſignifies the form and manner of worſhip, which ſhe doth preſcribe to the beaſt, and the people, to falſe gods.

And that which this golden Cup in her hand is full with, it is the ſuperſtitious idolatrous worſhip, that the beaſt and people muſt drink of.

That is, they muſt do as ſhe hath preſcribed in matter of worſhip, and ſo they come to drink out of the golden Cup in her hand, and ſo they take a full draught of her ſpiritual abominations and filthineſs of her fornications with idols, and in the blood of the Saints.

Verſe the fifth, And upon her head was a name written, Myſtery, Babylon the great, the mother of harlots, and abominations of the earth.

There need not be any interpretation upon this verſe, for I have ſhewed what is meant by Babylon before, and what is meant by the mother of harlots, ſo that I ſhall paſs by this 5 verſe, and proceed to the 6 verſe.

Verſe the ſixth, 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.

Here John ſaw in his viſion the Woman drunken with the blood of the Saints, and Martyrs of Jeſus.

That is, myſtery Babylon, or City Babylon, which is compared to a woman, that is, all perſecuting Spirits in point of worſhip are compared to a woman.

For they have all drunk the blood of Saints and Martyrs, ſo that John did ſee in his viſion, that they were all drunken with the blood of Saints, even as men are drunken with wine.

So that John did wonder with great admiration, to ſee that God ſhould have ſo much patience, as to ſtay ſo long before he did pour out his Judgements upon this Woman, who had made her ſelf drunken with the blood of the Saints, and Martyrs of Jeſus.

But in the ſeventh verſe, The Angel ſaid unto John, 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.

As if he ſhould ſay, when thou ſeeſt the judgement of the woman, and of the beaſt that I will bring upon them, thou wilt then marvel no more at their being drunken with the blood of the Saints and Martyrs of Jeſus.

IN verſe the eighth, the Angel doth explain unto Johns underſtanding, what the beaſt is that doth carry the woman as he did the woman in the ſeventh verſe.

But the explanation of the Angel, it is as dark to the reaſon of man, as the viſion it ſelf.

For who can underſtand what is meant by theſe words, verſe the eighth, the beaſt that thou ſaweſt, was, and is not, and ſhall aſcend out of the bottomleſs pit, and go into perdition, and they that dwell upon 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.

Yet by the Revelation of the Spirit of Faith, I ſhall open the meaning of Johns words.

The Reader may remember that I gave a touch of it in the interpretation of the thirteenth chapter, where I have ſhewed the difference between the dragons ſeven heads, and ten horns, and the Beaſts ſeven heads, and ten horns.

The meaning is this, the Dragons ſeven heads, did ſignifie ſeven Kings beſides himſelf

And the beaſt that the Dragon did give his ſeat, power, and authority unto, who had ſeven heads, and ten horns,

I declare his own head was one of the ſeven, and the firſt head of the ſeven, that did exerciſe the power of the Dragon.

So that this Dragon Herod that perſecuted the woman, he is that beaſt that was, and is not.

That is, he was alive in his own perſon, when he would have ſlain Chriſt with the young children.

But ſeeing he was prevented in that, and could not devour the young childe Jeſus, he perſecuted the woman, and the remnant of her ſeed.

That is, all true believers in that childe Jeſus, they were the remnant of her ſeed.

But the earth help the woman, and ſwallowed up the flood.

That is, the young children that were ſlain by the Dragons command, are called by the ſpirit the earth, and their deaths did ſwallow up the flood of perſecuti • n, that came out of the Dragons mouth.

And this is the beaſt that was, and is not: that is, he is dead and the other beaſt that had ſeven heads, and ten horns, he is that ſcarlet-coloured beaſt that the woman doth ſit upon.

That is, all the ſeven heads that this beaſt, had his own being one, they did exerciſe the power of the Dragon in perſecuting the Saints, which was the remnant of the ſeed of the woman, whom the Dragon did perſecute.

Now this is to be minded by the Reader, that the ſpirit of the Dragon, it did remain in the ſeed of reaſon, that was in thoſe ſeven heads, or ſeven beaſts, though the Dragon which is the eight was dead, as to his outward appearance.

Neither did that viſible body of the Dragon appear any more, but that ſpirit of his ſeed, it was in his ſons ſeed, ſo that the ſame ſpirit of the Dragon it did run thorow the ſeed of reaſon, thorow the line of thoſe ſeven beaſts.

And did cauſe them to perſecute, and ſhed the blood of the Saints as he did, and would have done.

This was chiefly with relation to thoſe Ten Perſecutions, in the time of the Apoſtles Commiſſion.

And as for the Beaſt that was, and is not, and ſhall aſcend out of the bottomleſs-pit, and go into perdition.

The meaning is this, that the ſame ſpirit of reaſon, that was in the Dragon, who was that beaſt that was, and is not,

I ſay, the ſame ſpirit of perſecution ſhall aſcend out of the bottom-pit of the imagination of reaſon, that is, in the other beaſts that ſucceeded the dragon;

For all wicked beaſts were, and are guided by one ſpirit, even the ſpirit of the devil, which devil is no other but the ſpirit of reaſon in man.

And the imagination that floweth from this ſpirit of reaſon, it is that bottomleſs pit.

So that this beaſt that did aſcend out of the bottomleſs-pit, it was no other but the ſpirit of reaſon that did aſcend out of the hearts of thoſe ſeven beaſts aforeſaid.

Which cauſed them to exerciſe the power of the Dragon, in perſecuting and ſheding the blood of the Saints, and ſo at the end of the world they go into perdition.

For this is to be minded, that when a wicked man doth go into perdition, he doth never return again, becauſe it is an eternal perdition.

This is to be minded alſo, that the bottomleſs-pit is one thing, and perditon is another.

For almoſt all men are in the bottomleſs-pit of their own imaginations, onely thoſe that know truth.

Yet mens ſpirits of reaſon may aſcend out of the bottomleſs-pit of their vain imaginations, and come to know truth, but after the ſpirit of a man goeth into perdition, there is no poſſibility ever to aſcend out of that, becauſe it is eternal.

Again it is ſaid, 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.

That is, the ignorant and idolatrous people on the earth, ſhall wonder when they behold the ſpirit of the Dragon acting it ſelf forth in idolatry and perſecution, for not worſhipping his image, as the Dragon did.

So that it did ſeem to ignorant people to be the ſame beaſt, and that the Dragon beaſt was riſen again, which made them to wonder to behold that beaſt that was, and is not, and yet is.

When as it was no other but the Dragons ſpirit, in the ſeed which acted it ſelf forth in the perſon of another beaſt, much like unto the D •• gon or beaſt that was not.

So that ••• e ignorant people that dwell on the earth, they look upon 〈◊〉 going out of the body, and a aſſuming other bodies, but there is no ſuch thing.

But moſt people on the earth then, and at this day doth believe ſuch things, which doth cauſe their vain imaginations to wonder, taking one thing for another.

But the elect ſeed whoſe names are written in the book of life, from the foundation of the world, theſe I ſay, never do wonder at any ſuch thing.

For they know that ſpirits cannot ſlip out of the bodies, and aſſume other bodies, but that ſpirit muſt die with the body.

Onely there is a ſpirit remaineth in the ſeed, that is in another, that may act cruelties like his, or more worſe, but not in the ſame perſon: ſo was it with this beaſt, that was, and is not, and yet is, and fo forth.

VErſe the twelfth, 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.

Theſe ten Kings were inferior to the Beaſt, and were under his Dominions; for the Beaſt was as it were an Emperor, who had many Kings under him.

And theſe ten Kings lived in kingdoms, but were not ſo eſtabliſhed as that they could keep them againſt the Beaſts will, yet nevertheleſs if they would be obedient unto the Beaſt, and execute his will, he would give them power as Kings one hour with himſelf, that was until they had extirpated the name of Jeſus out of the world.

And that power they received of the beaſt, it was to perſecute and kill the Saints;

For theſe ten Kings were thoſe ten horns upon the beaſt, that had ſeven heads.

That is, theſe ten Kings ſhould receive power from the beaſt, to execute thoſe ten Perſecutions upon the Saints.

Yet I would not have the Reader to think that there was but ten Kings, and no more, for ten Kings did not laſt 300 years.

But if there were ten ſcore Kings, the ſpirit doth call them but ten, ſignifying thoſe ten perſecutions in the primitive times.

For the beaſt had ſeven heads and ten horns, and theſe ten Kings were thoſe ten horns, and they received their power to perſecute, and ſhed the blood of Saints and Martyrs of Jeſus, from the ſeven heads, which is called a beaſt.

So that the one hour that theſe ten Kings received power from the beaſt, it was all the time of the Ten Perſecutions, for they were the ten horns as aforeſaid.

This you may ſee in the thirteenth verſe, Theſe have one mind, and ſhall give their power and ſtrengh unto the beaſt.

That is, ſeing the beaſt had given them power as Kings, to ſhed the blood of Saints, they likewiſe proffer unto the beaſt their power and ſtrength to ſerve him, in what they can.

And the ſervice theſe ten Kings muſt do the beaſt, it is to ſhed the blood of the Saints, as you may ſee in the fourteenth verſe.

Verſe the fourteenth, 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.

Theſe ten Kings aforeſaid, are to make war with the Lamb, that is, they make war with the Saints, and ſhed their blood.

For theſe ten Kings do execute the will of the beaſt, in making war with the Saints, for in making war with the Saints, they may be ſaid to make war with the Lamb.

And as the faith and patience of the Saints, did bear their cruel torments, to the terrifying of the ſouls of their perſecutors, even whileſt in this life.

So that the ſufferings of the Saints with patience and chearfulneſs; for they have no other weapons of war, but the weapon of the Spirit.

That is to ſay, a Breaſt-plate of Righteouſneſs, the Shield of Faith, the Helmet of Salvation, the Sword of the Spirit, theſe are the Lambs weapons of war, and he doth furniſh his Saints with them, ſo that they ſhall be able to overcome all their enemies.

Who fighteth with Spear, and Shield, or with Sword of ſteel, or Gun, theſe are the devils weapons of war, and he fighteth with the Saints, with theſe and ſuch like weapons, and ſo kills the body, and hath no more to do.

That is, he puts to death this natural life, which is called, but a killing the body, and hath no more to do.

But the weapons of war the Saints do uſe, they being ſpiritual, they kill the perſecutors ſoul, and yet ſhed no blood.

For as carnal weapons doth kill the natural life of man, and ſhed his blood;

So likewiſe thoſe ſpiritual weapons afore-mentioned, doth kill that ſpiritual life in the perſecutors, with an eternal or ſecond death, and yet ſhed no blood: and in this manner ſhall the Lamb overcome theſe ten Kings, which ten Kings doth include all perſecuting ſpirits whatſoever.

For the Lamb being King of kings, and Lord of Lords, he hath choſen his Saints, and they are faithful to fight under his banner, for he hath called them for that purpoſe.

And the Lamb being their King and Captain, the Saints ſhall certainly overcome their perſecutors, and in this ſenſe the Lamb ſhall overcome them.

VErſe the fifteenth, And he ſaith unto me, the waters which th •• ſaweſt, where the whore ſitteth, are peoples, and multitudes, and nations, and tongues.

I have opened this verſe before, ſo that I need not ſpeak any thing more of it here, but I ſhall paſs by this, and go to the ſixteenth verſe.

Verſe the ſixteenth, And the ten borne thou ſaweſt upon the beaſt, theſe ſhall hate the where, and ſhall make her deſolate and naked, and ſhall eat her fleſh, and burn her with fire.

Theſe ten horns are thoſe ten Kings aforeſaid, they received power before from the beaſt to perſecute the Saints, and to make war with the Lamb.

And now they receive power from God to hate the whore, and to fight againſt her ſpiritual power, as you may ſee in the ſeventeenth verſe, For God hath put it into their hearts, to fulfil his will.

Yet I would have the Reader to minde, that theſe ten horns, or ten kings, doth imploy all wicked kings who are ſubordinate, or under the beaſt.

For all wicked beaſts are included in this one beaſt, and all idolatrous ſpiritual power is included in this one whore, or City Babylon.

So that God will put it into the hearts of wicked kings, to put down the ſpiritual power of idolatry.

So that the Fifth-Monarchy-men are mightily miſtaken thinking in themſelves that thoſe Kings, or great perſons that ſhall pull down the Popes ſpiritual power, or any other ſpiritual power, that hath neer affinity with the Popiſh worſhip, I ſay they are much miſtaken.

For God will put it into the hearts of wicked reprobate men, to do his will; they ſhall hate the whore, and make her deſolate and naked.

That it, they ſhall ſmite her fleſh with a ſword of ſteel, and burn her with fire, that is, they ſhall utterly deſtroy her.

For burning with fire ſignifies utter deſtruction, and eating her fleſh, it ſignifies the being well pleaſed in their mindes, ſo that their mindes doth feed upon the deſtruction of her; and in this ſenſe they may be ſaid to eat her fleſh.

Onely this I do confeſs, that the Pope is that whore that muſt be made deſolate▪ for the ſame ſpirit of fornication concerning ſpiritual matters, or worſhipping of idols, is in the Pope and others, as there was in other whores, who profeſs the ſame ſpiritual power as the Pope doth.

For one ſpirit of idolatry hath run thorow the line of them all in all ages, and the Pope ſucceeding after the Ten Perſecutions, he is called by the Spirit, a whore, and the laſt whore.

And doth not ſhe by her ſpiritual power ſit upon many waters? which waters doth ſignifie multitudes of people, nations, and tongues, doth not ſhe by her ſpiritual power and temporal both, ſit almoſt upon all Europe?

Doth no • ſhe ſit upon almoſt all the Beaſts, that is, the Kings of Europe?

So that when this whore is made deſolate, the world will be at an end.

Onely this I would have the Fifth-Monarchy-men to minde, that they muſt be wicked reprobate men that doth make her deſolate, for all that fighteth with carnal weapons, that is a ſword and Gun, they are wicked.

Though God doth put it into their hearts to do his will, for one wicked man ſhall deſtroy another with carnal weapons.

For theſe ten horns which ſignifies all wicked Kings when they have made the whore deſolate, they ſhall give their kingdoms unto the beaſt, until the words of God ſhall be fulfilled.

That is, theſe conquerors over the whore, ſhall give their kingdoms unto the Beaſt, who gave them Commiſſion and power at the firſt, to perſecute and kill the Saints.

So that they take no notice that God did put it into their hearts to do his will upon the whore, but they attribute all the power and glory of it to the beaſt, looking more upon his Commiſſion and Authority that he gave them

To deſtroy the Saints, and by the ſame Authority they think, they do make the whore deſolate, not minding Gods putting it into their hearts.

Therefore it is they give their kingdom unto the beaſt, until the words of God ſhall be fulfilled.

That is, they ſhall give their kingdoms unto the beaſt, until the end of the world.

When God ſhall make a final end, that is, an eternal deſtruction of the beaſt, and of the whore, and of theſe ten horns, that gave their kingdoms unto the beaſt, then will the words of God be fulfilled.

VErſe the eighteenth, and the laſt verſe of this chapter, And the woman which thou ſaweſt, is that great City, which raigneth over the Kings of the earth.

I have ſpoken of theſe things in this verſe, in divers places before, ſo that I need not ſay no more of it.

Onely this I would have the Reader to minde, that all this ſeventeenth Chapter, the things contained in it, it was ſhewed unto John by way of viſion.

And what judgement ſhould befall in the end to all thoſe that were concerned in thoſe matters of ſpiritual and temporal power here upon this earth, this was ſhewed him in a viſion from the firſt verſe to the nineth verſe, and from the nineth verſe to the end of the chapter, it is an interpretation to Johns underſtanding of the things he ſaw in his viſion.

And though John did underſtand the interpretation thereof, few or none elſe ſince that time that could interprete Johns viſion, or underſtand them either.

Nay, none but he that hath a Commiſſion from God can do it, ſo that there is great need of the interpretation of theſe myſtical ſayings in this chapter, and in the whole book of the Revelation of John, unto the Seed of Faith.

But by the feed of reaſon, wiſe, and learned men, perhaps it will be counted but as dreams, and phancies of my own brain, though they themſelves doth not know how to interprete one verſe in the whole book truly.

But I ſhall let them paſs, and adviſe the Seed of Faith, eſpecially thoſe that underſtand the doctrine of the true God, and the right devil, to minde the interpretation of this chapter, and all the reſt, and they will ſee how one thing depends upon another.

So that great ſatisfaction may be found, as to their eternal Salvation.

CHapter the eighteenth, it doth contain a propheſie of the utter downfal and deſtruction of the ſpiritual Babylon, who hath ſhed the blood of Prophets, Apoſtles, and Saints, for worſhipping the true God, and not worſhipping her idols.

Even as the temporal Babylon was utterly deſtroyed, for her cruelties to Judah and Jeruſalem, as you may ſee Iſaiah 47.6. ſo Jer. 25.12. So that there was a perpetual deſtruction upon the temporal City Babylon, when the ſeventy years was expired for their cruelties to the Jews.

So likewiſe when the time appointed of God is expired, there will be a perpetual downfal and deſtruction of this City, ſpiritual Babylon, for her cruelties to Prophets, Apoſtles, and Saints, about worſhip.

In the firſt verſe of this chapter, John ſaw another Angel come down from heaven, having great power, ſo that the earth was lighted with his glory.

And in the ſecond verſe, His meſſage was to cry mightily with a ſtrong voice, ſaying, Babylon the great is fallen, is fallen.

She may well be called Babylon the great, becauſe this Babylon is a ſpiritual Babylon, and of a longer ſtanding then the other Babylon.

For this ſpiritual Babylon hath had a being ever ſince Moſes and Joſhua were taken out of this world, ever ſince falſe worſhip hath been ſet up by man, and learned men hath had power given them from the civil Magiſtrate, to ſet up forms of worſhip.

So that it is become the greateſt City in the world, and will remain to the end of time before it be utterly deſtroyed.

Neither was there found in the deſtruction of the temporal Babylon, any blood of Prophets, Apoſtles, or Martyrs of Jeſus, as there will in this ſpiritual Babylon.

For though the temporal Babylon was cruel, it was upon a temporal account.

Neither was their cruelty to laſt but a matter of threeſcore and ten years; but the cruelties of this ſpiritual Babylon, it hath been upon a ſpiritual account.

And theſe cruelties hath been acted by her this many thouſand years, ſo that all the blood that hath been ſhed upon a ſpiritual account, from the creation to the end of time, may be brought upon this great City ſpiritual Babylon.

Becauſe ſhe is become an habitation of devils, & a hold of every foul ſpirit, and a cage of every unclean and hateful bird.

It may well be ſaid ſhe is a habitation of devils, for none but devils will execute her commands, and ſuch people that are of the worſt ſort of devils, even unclean ſpirits, or like hateful birds.

So that her power and authority, it is as a cage to ſhelter theſe devils, and unclean ſpirits, and hateful birds.

For this is to be minded by the Reader, that theſe devils are men, the unclean ſpirits or men, and the hateful birds are men, and thoſe wicked men who are imployed in the whores ſervice, to puniſh all thoſe that will worſhip not her idols, or falſe worſhip.

So that ſhe is become a cage for all wicked ſpirited people to ſhroud themſelves under.

As may be ſeen in the third verſe, 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.

That is, by her ſpiritual power ſhe hath ſent forth theſe devils, unclean ſpirits, and hateful birds, with commiſſion from her to all nations to drink the wine of the wrath of her fornication.

That is, if the nations would not commit fornication with idols willingly.

That is, worſhip according to her command; for her idolatrous worſhip, the pleaſure ſhe receives in it, is called the wine of her fornication.

But if people will not obey to worſhip, as is required by theſe unclean ſpirits, and hateful birds,

Then they muſt drink of the wrath of her fornication, perhaps excommunication, or death it ſelf.

For though ſhe hath a golden cup in her hand full of wine, yet if people will not drink with her freely and willingly, ſhe will put poyſon, that is, her wrath into the wine, and make them drink whether they will or no.

So that they muſt either drink her wine without wrath, or the wine of her fornication, and her wrath together.

Oh how many millions of people have drunk her wine alone, and many thouſands have drunk her wine and wrath together?

And that which is more then this, the Kings of the earth have committed fornication with her.

That is, the Kings of the earth have committed fornication with her, in that they have worſhipped falſe gods, by the inſtigation of the whore, ſhe making them believe that this is the way to ſave their ſouls.

So that ſhe hath deceived the Kings of the earth, and all nations, either by their committing ſpiritual fornication with her, or elſe by drinking the wine of the wrath of her fornication.

So that the Kings of the earth are in a worſe condition then the other, becauſe they committed fornication with her, that is, they were acceſſary to the ſetting up of all falſe worſhip, and in the councel with her.

So that the nations that did drink the wine of the wrath of her fornication, they did but obey her command, and ſo committed fornication with idols from a Law, and a command.

But it was otherways with the Kings of the earth; but however, ſhe, and all thoſe that have committed fornication with her, either by conſulting with her, or by obeying her commands, when ſhe is deſtroyed with an eternal deſtruction, ſo will all theſe that have committed fornication with her, be where ſhe is to eternity.

THerefore in the fourth verſe, John heard another voice from heaven, ſaying, Come out of her my people, that you be not partakers of her ſins, and that you receive not of her Plagues.

How ſhould Gods people come out of her?

The Spirit doth not mean, that they ſhould come out of the world, for ſhe doth deceive all nations, and her power is every where, where Gods people doth dwell.

So that there is no going out from her power, except they go among the heathen.

But the meaning of the Spirit is this, that Gods people ſhould come from their idolatrous worſhip and practiſe.

So that you may not commit fornication with idols, that you may not be partakers with them of their ſins, and ſo you ſhall receive none of her plagues.

For in the fifth verſe, Her ſins have reached up to heaven, and God hath remembered her iniquities.

So that now ſhe muſt be rewarded as ſhe rewarded the Saints, as in the ſixth verſe, 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.

That is, as ſhe hath drunk the blood of Prophets, the blood of Apoſtles, the blood of Saints and Martyrs of Jeſus, now ſhe muſt have her own blood to drink.

And not onely ſo, but her cup muſt be filled up double, that is, ſhe ſhall drink the torments of her own ſoul eternally.

As ſoon as one torment is ſuffered, the cup of her ſoul ſhall be filled up again with another torment.

So that her cup ſhall be always full of torment for her to drink eternally.

And thus will her cup be filled double and double again.

For though God hath ſuffered his ſervants the Prophets, and Apoſtles, and Saints, to have their blood poured out and drunk by this whore and the beaſt,

The time will come that he will avenge their blood upon theſe two, and all their adherents, and give them their own blood double to drink.

So that their cup ſhall be ſo full of the wine of Gods wrath, that they ſhall be drinking of it to eternity.

As for the ſeventh verſe, there is little matter of concernment, ſo I ſhall paſs it by, and ſpeak a little of the eighth verſe, where it is ſaid, 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.

This eighth verſe doth determine a total and final deſtruction of the ſpiritual whore, or City Babylon, and that her plagues ſhall come in one day death and mourning.

That is the firſt death, which is a natural death, it ſhall enter into a ſecond death, and cauſe much mourning, becauſe it is a living death, and a dying life.

Elſe there would be no mourning in death: and as for the famine ſhe ſhall ſuffer, the meaning is this.

That there ſhall be ſuch a famine, or want of peace in her ſoul in the ſecond death, that no motion, or thought of peace, or deliverance ſhall ariſe in her ſoul to give any hope, ſo that there will be a famine of peace indeed, for ſhe will be utterly burnt with fire.

It will be a fire indeed, for the fire of Gods wrath will burn eternally, and never be quenched, beſides the deſtruction of the glory of this world.

So that the Reader may ſee, what will be the end of this ſpiritual myſtery Babylon, with the beaſt and all falſe worſhippers.

Which thing hath been propheſied of ever ſince Moſes, he being the firſt Commiſſionated Prophet, and I being one of the laſt. God hath given me underſtanding to interprete the Revelation of John the Evangeliſt, even till I have found out a period of the deſtruction of that great City Babylon.

Which deſtruction and utter downfal, is concluded by Johns Revelation in the eighteenth chapter and the eighth verſe, ſo that I ſhall patiently wait the time when God will make it viſibly appear, yet by faith I do know it will certainly be ſo, even as all Prophets, and Apoſtles have done before me.

FRom the eighth verſe to the twentieth verſe, it is onely a relation of the aſtoniſhment in the mindes of men, who were Merchants and had trading at Sea, who were made rich by trading with idolatrous people.

For the Kings of the earth, who have committed fornication with her, and lived deliciouſly with her, they ſhall bewail and lament her when they ſee the ſmoak of her burning.

They may well lament for her, for they have committed fornication with her, ſo that they ſhall ſuffer with her.

For there will be but little time for them to ſee the ſmoak of her burning, before they are in it themſelves.

But the Spirit doth ſpeak what the heart of man would ſpeak, in caſe there were time given men to ſee ſuch a deſtruction, and he not in it himſelf.

So likewiſe it is ſaid, They ſtanding afar off, for fear of her torment.

That ſtanding afar off, is onely to ſet forth what the minde of man doth uſe to do in the caſe of a temporal deſtruction, or if a temporal City were to be burnt up.

Men that are afraid will ſtand afar off for fear, there is the ſame thoughts in man, as to the end of the world, men would ſtand afar off, when that comes, if they could.

So that the Kings who committed fornication with her, and the Merchants that were made rich by her, they did ſtand afar off in their mindes, for fear of her torment.

But they were quickly in it as well as ſhe, and all that lamentation that was made rich by her, in reſpect of that riches and temporal coſtlineſs that they had by her, it was all in the minde of man, and would have done ſo indeed had they had time.

For if this great City was deſtroyed in one hour, there was little time to ſtand afar off to ſee her torment.

But the Spirit ſpeaks forth what is in the nature and minde of man, and what he doth uſe to do in temporal things, and would do at that day if they could.

Therefore I ſhall paſs by all their lamentation, Alas, alas, this great City! and come to the twentieth verſe.

VErſe the twentieth, Rejoyce over her, thou Heaven, and ye holy Apoſtles and Prophets: for God hath avenged you on her.

Here the Reader may ſee, that the holy Apoſtles and Prophets are encouraged to rejoyce at the deſtruction of Babylon, before ſhe is deſtroyed.

For ſhe is not deſtroyed yet, neither are the Prophets and Apoſtles as yet capable to rejoyce over her deſtruction, for moſt of them are aſleep in the duſt of the earth.

But it is a uſual thing for the Spirit to ſpeak of things at a diſtance, as at preſent being, becauſe God that is truth, or the God of truth, cannot lie; but will give unto his ſervants the Prophets and Apoſtles, the things he promiſed them.

And they by faith believed him, and did ſuffer perſecution and the loſs of their lives by this City Babylon, giving themſelves up to their wicked wills, depending upon God to avenge their blood on her.

So that they by faith did obtain the aſſurance in themſelves that God would avenge their blood on her.

Again, the Revelation of John may bid them rejoyce, becauſe it is the nature of Faith to rejoyce: and not onely ſo, but the holy Apoſtles and Prophets ſhall, and will certainly rejoyce that God hath avenged them on her.

This is in like manner as the Kings and Merchants aforeſaid, did ſtand afar off, and lament the downfal and deſtruction of this great City Babylon.

The one is required to rejoyce at her deſtruction, and the other is ſaid to ſtand afar off, and doth lament her deſtruction.

Yet neither of them both doth ſee it viſible: but it is in the nature of one to rejoyce eternally over her deſtruction, they bein • in eternal happineſs; and it is in the nature of the other to lamen • eternally for her deſtruction, becauſe their condition will be eternally ſad with her.

So that the Spirit doth ſpeak what things ſhall be, though 〈◊〉 at the preſent time.

Likewiſe the Heavens are bid to rejoyce over her.

The Reader is not to underſtand that the ſtarry Heaven or Element is to rejoyce over her; but the Heaven doth imp oy thoſe creatures that are in Heaven, as the holy Angels who deſired to pry into the myſtery of Salvation by Chriſt.

So theſe holy Angels are capable to rejoyce with the Apoſt • es and Prophets, over the deſtruction of this great City Babybon, &c.

VErſe the 21. And a mighty Angel took up a ſtone like a great milſtone, 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.

Here the Reader may ſee, that the lamentation of the Kings and the Merchants, and the rejoycing of the Heaven, and the holy Apoſtles and Prophets, are ſet before the downfal of this City Babylon; ſo that which muſt be firſt is laſt, and that which muſt be laſt, firſt.

This is that which puzzles all the wiſe men in reaſon, but the Spirit of Faith can trace the ſteps of God, and finde him out where ever he goeth.

For the Scriptures, the Law, and the Prophets, and the Goſpel have been the pathes for Gods Spirit to walk in: but there hath been many turnings and windings in theſe two beaten pathes.

I may ſay beaten by the ſeed of Reaſon: the ſeed of Reaſon, Non commiſſionated men, have travelled thorow theſe two pathes theſe many hundred years, but never could finde out thoſe narrow pathes where Gods Spirit uſe to go.

Neither could they finde him; for if they could have found him, they would have known him, and many other heavenly Myſteries which is of abſolute neceſſity for man to know, but it is hid from their eyes, and revealed to mean and inferior men in the ſight of the world.

So that all Commiſſionated Prophets, and Apoſtles, and true Witneſſes of the Spirit, can trace the narrow pathes where God goeth; nay, though God ſeem to hide himſelf, yet the Spirit of Revelation will finde him out.

Did not the Prophets finde out the meaning of Moſes, and ſo came to know the God of Iſrael?

Did not the Apoſtles finde out the Spirit of God in the Prophets writings?

Hath not God given us the Witneſſes of the Spirit to finde out the meaning of the Prophets, and of the Apoſtles?

And ſo we have found the true God in all thoſe narrow pathes he hath walked in by his Spirit, in the Law, and in the Goſpel.

Nay, and in this Book of the Revelation of John, God hath as it were hid himſelf more obſcure than in moſt places of the Bible, yet the revelation of Faith hath found him out, as will be ſeen by the eye of Faith in this Treatiſe.

But the Reader may know, that the latter part of this Chapter, from the twentieth verſe to the end, is onely the Spirits rehearſing of the deſtruction of this ſpiritual Babylon.

And of the ranſacking of that great City by the Angels, who poured out the vials of Gods wrath upon her, even as an Army doth ranſack a City when they are overcome by their enemies.

As in the 22, 23, 24 verſes, And the voice of Harpers, and Muſicians, Pipers and Trumpetters ſhall be heard no more at all in her.

That is, all pleaſant muſick whatſoever, ſhall be ranſacked and taken from her, ſo that no pleaſure or delight ſhall be found.

Neither ſhall there be any craftſ-man, or milſtone to grinde any more in thee.

That is, no man ſhall uſe any Trade, or grinde any corn any more in thee.

And the light of a Candle ſhall ſhine no more in thee, and the voice of the Bridegroom and of the Bride ſhall be heard • o more at all in thee.

That is, all lights whatſoever ſhall be taken from her, and that joy of marrying and giving in marriage, ſhall be taken away.

Theſe things afore-mentioned, doth include all the glory and comfort that can be had, or that men have had in this world.

The wrath of God hath ranſacked this City of all, and in the ranſacking of this City, there God doth finde the blood of Prophets, and of Saints, and of all that were ſlain upon the earth, as you may ſee in the laſt verſe of this Chapter.

So that God will ranſack this City Babylon, even as the King of Babylon did Jeruſalem, as Jer. 25.10. So Jer. 7.34. Then will I cauſe to ceaſe from the cities of Judah, and from the ſtreets of Jeruſalem, the voice of mirth, and the voice of gladneſs, the voice of the bridegroom, and the voice of the bride, for the land ſhall be deſolate, &c.

That deſtruction of Jeruſalem was much like unto this, onely that was but for a time, and that a ſhort time too, but this is for eternity. So much for the interpretation of the chief things in the eighteenth Chapter.

IN the eighteenth Chapter, Johns revelation and viſion did treat onely upon the utter downfal and deſtruction of the ſpiritual Babylon, and this nineteenth Chapter doth ſet forth the joy, and glory, and triumph the Saints and Angels have in the deſtruction of this great City.

For now doth begin their eternal glory, and not before; neither is the one, nor the other not as yet.

But as John ſaw in the viſion the downfal of the Whore, ſo in his viſion he ſaw the rejoycing of the Saints and Angels in heaven after her deſtruction, which things will be as certain, as if at preſent; therefore it is that John doth ſay he ſaw theſe things as if they were performed and done already.

For it is a uſual courſe of the Spirit to ſpeak of things to come, as if they were in preſent being, becauſe the Seed of Faith can patiently ſtay Gods time for the accompliſhment of his promiſe.

And are contented onely with the aſſurance of faith in themſelves, that they ſhall rejoyce in heaven, that God hath avenged their blood upon this wicked city Babylon, who killed the Prophets, Apoſtles, Saints, and Martyrs of Jeſus.

Chapter nineteen, And after theſe things I heard a great voice of much people in heaven, ſaying, Allelujah, ſalvation, and glory, and honor, and power, unto the Lord our God.

The meaning is this, after John had ſeen the utter overthrow of this great idolatrous City Babylon,

Immediately after he heard a great voice of much people in heaven, that is, he heard the voice of the twenty four Elders, the four Beaſts, the Prophets, and Apoſtles, and the multitudes of Saints which cannot be numbered, and the holy Angels, ſaying, or giving praiſe unto God in ſuch like words as theſe, Allelujah, ſalvation, and glory, and honor, and power, unto the Lord our God.

All theſe ſounding forth their praiſe unto God together, muſt needs be a great voice indeed: onely this is to be minded, that none but the revelation of the Spirit could hear it in heaven, and yet be here upon earth.

So that this great voice John heard in heaven, it was by thoſe aforeſaid, in praiſe unto God that he had avenged the blood of his ſervants at her hand, as you may ſee in the ſecond and third verſe.

Again they ſaid, Allelujah, and her ſmoak roſe up for ever and ever.

So that all this joy and glory John heard in heaven, it was even for this one thing, that God had judged thus, to give that whore who corrupted the earth with her ſpiritual fornication, a perpetual torment, that the ſmoak of it might aſcend for ever and ever.

And in verſe the 4th, The four and twenty elders, and the four beaſts fell down and worſhipped God, that ſate on the throne ſaying, Amen, Allelujah: ſo that you may ſee that all are concern'd in this matter, to give praiſe unto God for this judgement upon her.

Theſe four beaſts, the Reader may remember I have ſhewed what they are in this Treatiſe, but for the four and twenty Elders, I have ſaid little of them here, but I have ſpoken more largely of them in the Interpretation of the eleventh of the Revelation.

And in the fifth verſe, A voice came out of the Throne, ſaying, Praiſe our God all ye his ſervants, and ye that ſerve him both ſmall and great.

His ſervants ſignifies his Prophets, and Meſſengers whom God did ſend.

Small and great doth ſignifie all true believers, or Saints, let them be ever ſo great in faith and knowledge, or ever ſo ſmall, or weak in faith and knowledge.

Yet ſo it be true faith though but ſmall, they are all required by that voice from the Throne to praiſe God: and for what muſt they praiſe God for? even for his judgement upon the whore.

And not onely ſo, but that God will raign now himſelf over you in eternal joy and glory, and raign over the wicked perſecutors in eternal pain and ſhame, as you may ſee in the ſixth verſe.

ANd I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of a mighty thundering, ſaying, Allelujah, for the Lord God omnipotent reigneth.

This voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, they are the ſame as I ſaid before, to wit, the four and twenty Elders, the four Beaſts, the Prophets, and Apoſtles, and the multitude of Saints more then can be numbered, and the holy Angels.

Theſe in their praiſes unto God, was the voice of many waters, and the voice of thunderings.

I ſay, theſe are they that doth ſing Allelujah to the Lord God omnipotent, who reigneth for ever and ever, in joy and glory with his Saints, and for ever and ever over the reprobates in eternal torments, as aforeſaid.

For theſe voices ſay in the ſeventh verſe, Let us be glad and rejoyce, and give honor to him.

That is to God, for the marriage of the Lamb is come, and his wife hath made her ſelf ready.

This Marriage is an eternal Marriage with God, and the elect ſeed, for all the elect ſeed are Saints from the beginning of the world to the end of it, are called by the Spirit, but one virgin.

And this Lamb the virgins Husband, is no other but God himſelf, as I have ſhewed before.

So that at the end of time, all the Elect Seed ſhall be married unto God their King, & Redeemer, not onely in true righteouſneſs and holineſs, as they were in the ſtate of grace here in this world;

But they ſhall be marryed unto the Lamb, which is the onely wiſe God bleſſed for evermore, to that eternal felicity, joy, and glory with him.

So that his wife ſhall have a propriety in thoſe eternal joys, even as a vertuous woman hath here in her husbands eſtate.

For in the eighth verſe, 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, that is, the righteouſneſs of Faith.

For faith purifies the the heart, and Saints being clothed with this righteouſneſs of Faith, they become virgins.

They are called virgins, in that they are not defiled in their ſouls with idols and falſe worſhip, which is called by the Spirit, fornication, or whoredom.

So that this Bride the Lambs wife, being clothed with the righteouſneſs of Faith, it is called by the Spirit, fine linen clean and white, and this is the righteouſneſs of Saints, who is the Bride to God her Husband;

Who putteth upon this white cloathing a Garment of eternal glory, which will ſhine more brighter than the Sun.

More might be ſaid in this thing, but I ſuppoſe there is enough ſaid to ſatisfie the Seed of Faith.

And as for the nineth and tenth verſes I ſhall paſs them by, becauſe I have ſpoken of them, and given the meaning of them in the Interpretation of the eleventh of the Revelation.

VErſe the eleventh, And I ſaw heaven opened, and he hold a white horſe, and he that ſate upon him was called, Faithful, and true, and in righteouſneſs he doth judge, and make war.

This white horſe, is the ſame white horſe as I ſpake of before in the ſixth chapter of Johns Revelation, and he that ſate upon this white horſe, is the ſame that ſate upon that white horſe, to wit, the righteouſneſs of Saints.

And he that ſate upon this white horſe, was no other but Chriſt Jeſus, the onely wiſe God, as I have ſhewed before.

For this is to be minded by the Reader, that though Chriſt hath a righteouſneſs of his own, which may be a white horſe for himſelf to ſit upon, he being called Faithful, and true, and in righteouſneſs he doth judge,

Yet nevertheleſs the righteouſneſs of Saints is included all into one righetouſneſs, ſo make up but one white horſe for the onely wiſe God to ſit upon, and to make war.

That is, he made war with death, hell, and the devil, as I ſaid before, and overcame them, and ſo had many Crowns upon his head, as you may ſee in the 12 verſe.

Theſe many Crowns upon his head, they ſignifie but two Crowns; all other Crowns of glory which he hath, they are all included in theſe two.

That is, he hath a Crown of glory upon his head, as he is the Creator of all things, • hat is, all creatures according to the inſtinct of nature, do ſhew forth honor and glory unto a Divine Being, who hath created all things for his own glory.

So that there is an exceeding great Crown of glory upon the head of Chriſt Jeſus, as he is the Creator, and the other Crown of glory upon his head, it is as he is the Redeemer.

For Redemption in all thoſe that are concerned in it, is of more worth, and of higher eſteem, than the work of Creation is.

So that this work of Redemption it hath procured to himſelf a a Crown of glory of more weight, then the work of Creation.

So that all Crowns of glory he hath upon his head, they are all included in theſe two, and the white horſe he doth fit upon it, is the righteouſneſs of Faith.

For by this righteouſneſs of Faith he conquered death, hell, and devil, and by this Faith he hath made war with theſe ſpiritual enemies, and by the ſame power of Faith he will overcome, and deſtroy all temporal enemies with an eternal deſtruction, as John doth ſpeak of, as if it were already done, as aforeſaid.

Verſe the twelfth, His eyes were as a flame of fire, and on his head were many Crowns, and he had a Name written that no man know but he himſelf.

As for his eyes being as it were a flame of fire, that is, onely to ſignifie the exceeding glory, and brightneſs of his eyes.

They are ſo piercing, that he can ſee thorow Angels and men, ſo that no mortal man can look upon him, no more then the eyes of a man are able to look upon the Sun in its brightneſs: and as for the many Crowns upon his head, I have ſpoken of that in the verſe before.

But it is ſaid, And he had a Name written that no man knew but he himſelf. The meaning is this, there was no man knew his Name that was written upon him but he himſelf, until he did reveal it to ſome man.

For who knew him by the Name of Jehovah, God Almighty, until he revealed it to Moſes?

Alſo who knew his name was the Word of God, as in the thirteenth verſe, had he not revealed it unto John?

As it is ſaid in the Goſpel of John, In the beginning was the Word, and the Word was with God, and the Word was God.

So that his name muſt needs be the Word of God, and how ſhould any man know this but he himſelf, until he did reveal it unto ſome man: ſo that when the Name of God was known to no man but to he himſe f,

The thing was then a ſecret thing, but now it is revealed unto man, it doth belong unto us, and to our children.

For ſecret things belong unto God, and revealed things to us, and our children.

So that when God hath revealed any ſecret, or heavenly myſtery unto man, it may not then be called no more ſecret, but man may know it in a meaſure even as God doth himſelf.

So that the Name of God is known by his ſervants, the Prophets, Apoſtles, and Witneſſes of the Spirit, and by his Saints, to their exceeding great joy and glory, ſo that his name is known to others now beſides himſelf.

VErſe the thirteenth, And he was clothed with a veſture dipt in blood, and his Name is called, The word of God.

The Reader may remember, that when I came to the thirteenth verſe of the firſt Chapter of Johns Revelation, I found ſuch a like ſaying as this, that is, John ſaw in the midſt of the ſeven golden Candleſticks one like unto the Son of Man, clothed with a garment down to the foot.

Which garment I ſaid I would open hereafter; ſo that now being come to it again, I ſhall open what is meant by this garment down to the foot, and by his veſture dipt in blood.

This Son of Man John ſaw in the middeſt of the ſeven golden Candleſticks, it was no other but Jeſus Chriſt, and this Jeſus Chriſt is the onely wiſe God, as I have ſhewed before.

And it is he that John ſaw clothed with a garment down to the foot, and it is he that is clothed with a veſture dipt in blood.

Now the word Veſture, and the word Garment, ſignifie; both one thing: onely this is to be minded by the Reader, what the Spirit doth mean by this garment down to his foot, and his veſture dipt in blood.

The meaning of the Spirit is this: The eternal Spirit it became fleſh, ſo that the fleſh of Chriſt was a garment or a veſture that did clothe the God-head Spirit with.

So that he being clothed with fleſh from the head to the foot, this fleſh is called by the Spirit a garment down to the foot.

So that this garment of fleſh, is that veſture dipt in blood, according to that ſaing of Iſaiah the Prophet, Iſaiah 63.1. Who is this that cometh from Edom, with dyed garments?

So in the ſecond verſe, Wherefore art thou red in thy apparrel, and thy garments like him that treadeth in the wine-fat?

This propheſie of Iſaiah is, that God would become fleſh, and ſo clothe himſelf with a garment of fleſh, ſo that this garment might be made red with blood.

That is, the whole body of fleſh which is called the garment of the God-head-life, might be made red, even as one that treadeth the wine-fat;

For if a man ſhould tread the wine fat of the grapes with no other apparel on but his fleſh onely it would make him look red as if he had been treading in a pool of blood.

Even ſo doth the Prophets words ſignifie when he ſaith, Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat?

As if the Prophet ſhould ſay, Wherefore doth thy fleſh, which is thy apparel, or thy garment, look red? for thou haſt been treading the wine-preſs of the wrath of Almighty God, like unto him that treadeth the wine fat of the grape.

So that thy fleſh, which is thy garment down to the foot, muſt needs look red with blood; for the garment of his fleſh is that veſture dipt in blood.

This the Prophets did ſee by the eye of Faith, and ſo they called the fleſh of Chriſt a Garment, red like the wine of the ripe grape, in regard he had not yet ſuffered death in the fleſh, but was to ſuffer.

But the revelation of John ſaw that he had ſuffered death in that fleſh, and therefore ſaith, And he was clothed with a veſture dipt in blood; meaning his fleſh was dipt in blood, in that he had trodden the wine-preſs of the wrath of Almighty God; that is, he trod the wine-preſs of his own wrath againſt ſin.

For he is the Almighty God himſelf, though he clothed himſelf with a garment of fleſh that he might be capable to die, and that aſon, the devil, might be the more capable to put him to death.

r That the garment, or veſture of fleſh he had on him, might be dipt in blood for the redemption of the Seed of Adam to an eternal happineſs, and that his blood might keep down the reprobate ſeed to endleſs miſery.

So that the Reader may ſee what the Spirit doth mean by Chriſt being clothed with a garment down to the foot, and his veſture dipt in blood.

For I think none are ſo ignorant, as to think that it was any woollen, or linnen, or ſilk garment that was dipt in blood, that would have been little benefit to any man.

But the ignorance of people is ſo great, that they will think and believe any thing though never ſo contrary to reaſon, and yet ſeem to be wiſe men in reaſon; but the greater is their darkneſs in ſpiritual and heavenly things.

Yet the Seed of Faith may ſee what this veſture dipt in blood is, and who it was that was clothed with this garment down to the foot: It was no other but God himſelf, as is ſaid in the ſame verſe.

And his Name is called, The word of God; for there is none can truly be called the Word of God, but God: for the Word was with God, and the Word was God, as I have ſhewed before.

VErſe 14. And the Armies which were in heaven, followed him upon white horſes, clothed in fine linnen, white and clean.

Theſe armies which were in heaven, they are the Saints; and the Prophets, Apoſtles, and Witneſſes of the Spirit, are the Captains over theſe armies, that is, all true Believers in every Commiſſion are in theſe three armies, and there is one Chief General in all the armies in heaven, and that is God himſelf.

So that all theſe armies in heaven follow him upon white horſes.

For as the General hath a white horſe to ſit upon, ſo likewiſe have all the armies in heaven, that is to ſay all the Saints, white horſes to ſit upon alſo.

The Reader may remember that I ſhewed before what is meant by a white horſe, and how that God himſelf had a white horſe to ſit upon, to wit, his own righteouſneſs of faith.

By which power of faith God created all things, and by the power of faith he fulfilled the Law, and by the power of faith he laid down his life unto death, and by the power of faith did riſe again, ſo that this righteouſneſs of faith is that white horſe that Chriſt doth ſit upon.

Likewiſe the armies in heaven they follow him upon white horſes alſo: that is, all the Saints, as aforeſaid, being true Believers in Chriſts death, that his blood was the blood of God, ſo that this blood hath waſhed their ſouls in it, that their hearts are purified by faith in the blood of the Lamb, ſo that they have the righteouſneſs of faith in them; and this righteouſneſs of faith is called by the Spirit, A white horſe.

So that all the armies in heaven, that is all true Believers, they have white horſes to ſit upon to follow their God, their King, and their Redeemer.

And as for their being clothed in fine linnen, white and clean, that ſignifies their ſouls being purified by faith, the guilt of all ſin is cleanſed from them; ſo that though their ſouls were as red as ſcarlet with the guilt of ſin, yet now being purified by faith they are made as white as ſnow: So that their ſouls are clothed now with peace, joy, and glory which is as fine linnen, white and clean, &c.

Verſe 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 wine-preſs of the fierceneſs and wrath of Almighty God.

This ſharp ſword that goeth out of his mouth, it is out of the mouth of Chriſt; that is, when he ſhall command his Angels to pour out their vials of wrath, or plagues, upon the enemies of truth.

It may be called a ſharp ſword that goeth out of his mouth, ſo that by the word of his mouth he ſhall cauſe his Angels to ſmite the nations: and when they have ſmitten them dead, he by a word of his mouth will raiſe them again, and rule them with a rod of iron, in that he will make them undergo a ſecond death.

So that the two-edged ſword that goeth out of his mouth, ſhall cut both ways, that is to ſay, it ſhall cut down this natural life, and cut down that ſpiritual life alſo, ſo that after death they ſhall have a living death, and a dying life; ſo that he will rule them with a rod of iron in utter darkneſs, where is weeping and gnaſhing of teeth for evermore.

For as much as he hath trod the wine-preſs of the fierceneſs and wrath of Almighty God, he hath purchaſed to himſelf a greater power than he had before, even a power, that after he hath killed this natural life, to kill both body and ſoul of his enemies in hell fire, that is, with a ſecond and eternal death, and ſo he will rule them with a rod of iron indeed.

I would not have the Reader to ſtumble, becauſe it is ſaid in Scripture in divers places, and in this verſe alſo, that he treadeth the wine-preſs of the wrath of Almighty God, as if there were a Father above Chriſt, as men have vainly imagined, and have not ſtuck to ſay that Chriſt-trod the wine-preſs of his Fathers wrath.

But I would have the Reader to know, that there is no ſuch ſaying in all the Bible, as that he trode the wine-preſs of his Fathers wrath; but he treadeth the wine-preſs of the wrath of Almighty God, for he is the Almighty God himſelf, though in a two-fold condition, as I have ſhewed before in this Treatiſe.

Which methinks might ſatisfie the minde of any ſober moderate man; but if it doth not ſatisfie the reaſon of man, I cannot help it, the thing is truth in it ſelf, and it was a truth to the Prophets and Apoſtles, and to John the Evangeliſt, and it is a truth to me, and will be a truth to all true Believers to the worlds end.

VErſe the ſixteenth, And he hath on his Veſture, and on his Thigh, a Name written, King of kings, and Lord of lords.

This veſture is the body of his fleſh, as I ſaid before; and on his thigh, ſignifies that part of his veſture that is moſt fitteſt to write his name upon, the thigh being the moſt fleſhy part of a man, and ſo moſt fitteſt to write upon.

That is, it was the moſt fitteſt part of all the body to thruſt the ſpear into, ſo that there was written on his veſture, and on his thigh, King of kings, and Lord of lords.

That is, he was pierced with the devils ſpear in the body, and in his thigh, and by the blood that came out of his own veſture, there was this name written upon his own body, King of kings, and Lord of lords.

That is, that body was the body of God, and that blood was the blood of God: ſo that he being the King of Heaven, he muſt needs be King of kings, and Lord of lords: for who is King of kings, but God himſelf onely?

So that as he was the Creator of all things, he had this Name written on him as he was the Creator, Jehovah, God Almighty, I am that I am; this was the Name of God as he was the Creator, and this name was written on his Spiritual body, which was his veſture for his God-head Spirit to live in; but now God is become fleſh, and hath cloathed the Godhead Life with a garment of fleſh as a veſture, and ſhed his moſt precious blood, he being in the condition of a Son, or a Servant, he made himſelf capable of the pains of death, and ſo died unto Sin; that is, to ſatisfie ſin, for nothing could ſatisfie ſin, but the blood of God.

And by his dying unto it, he deſtroyed ſin, in that death could not keep him under it.

For if death could have kept that body of Chriſt in the grave, ſo that it might not have riſen again, then ſin and death would have lived for ever and ever, and this world would have had no end.

So that by this death of God, he hath conquered ſin, death, and hell for the Seed of Adam, that they ſhall have no power over them, not as to keep them under eternal torments.

But on the contrary, he hath by his death overcome ſin, death, and hell, ſo as to make them ſerve for the eternal torment of the ſeed of the ſerpent who have acted ſin.

So that as he hath gone thorow the condition of a Redeemer, and overcome ſin, death, and hell, upon thoſe two conſiderations aforeſaid,

By the body of his fleſh he hath purchaſed to himſelf, as he is the Redeemer, a name written on that body of fleſh, which is called his veſture, King of kings, and Lords of lords.

But here is one thing more to be minded, that this death of Chriſt was that which treadeth the wine-preſs of the wrath of Almighty God.

For God was wrath with ſin, and nothing could puniſh ſin, but an eternal death, ſo that God having no way to deſtroy ſin, and to be even with the ſerpent, that brought ſin and death into the world, not onely to himſelf, and his own ſeed, but alſo to Adam and his ſeed.

So that God being willing to avenge himſelf of the ſerpent, and his ſeed, and to reſtore Adam, and his Seed again, he took upon him the Seed of Abraham, which is the nature of Adam, and not the nature of Angels, of whoſe nature the ſerpent was of.

And ſo clothed the eternal ſpirit with a body of fleſh, and ſo offered up the eternal ſpirit unto death, that he might deſtroy him that had the power of death, which is the devil, which devil is no other but the ſpirit of reaſon in man.

So that as death was in the devils hands before Chriſts death, yet now by his death, he hath gained the power of death himſelf • nto his own hands.

So that now he will deliver his own ſeed from it, and will inflict the ſame death eternal upon the devil and his ſeed, as he would have done upon God and his ſeed.

So that the wrath of Almighty God it was againſt ſin and death, which the ſerpent brought into this world upon all the ſeed of Adam: and the body of God by the aſſiſtance of the eternal ſpirit, muſt tread the wine-preſs of it.

That is, the eternal ſpirit was the life of the blood, that was in that bleſſed body, ſo that he poured out his ſoul unto death, and was offered up throw the eternal ſpirit: and this was the treading the wine-preſs of the wrath of Almighty God, he being the Almighty God himſelf, and by this work of Redemption, he hath a Name written upon that body of fleſh he ſuffered death in, King of kings, and Lord of lords.

I confeſs theſe things are deep myſteries, hard for me to explain in words, and more hard to be underſtood by thoſe who know not what revelation doth mean.

For things of this nature cannot be explained with that eaſe, as other matters may, which is more eaſie to underſtand; but the Seed of Faith may ſee, what is meant by the wine-preſs of Gods wrath, and who it was that treadeth it in, that his ſoul was made an offering forſin, and ſo hath a Name by his ſufferings, King of kings, and Lord of lords, as aforeſaid.

VErſe 19. And I ſaw the Beaſt, and the Kings of the earth, and their Armies gathered together, to make war againſt him that ſat on the horſe, and againſt his Army.

This nineteenth verſe ſignifies the ſame things as the eighteenth verſe doth, onely John ſaw the Beaſt and thoſe Kings muſter up their Army together, to fight with him upon the horſe, and againſt his Army.

But he that ſate upon the horſe was Chriſt, and his Army that followed him were the Saints, and his horſe was a white horſe, and all his Army ſate upon white horſes alſo, as I ſhewed before.

But he that ſate upon the horſe was too hard for the Beaſt and the Kings of the earth, ſo that the Beaſt was taken, as in verſe 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.

This Beaſt and falſe prophet ſignifie the Civil Power, and the Eccleſiaſtical, or Spiritual Power; for the beaſt ſignifies the temporal Power, and the falſe prophet ſignifies the Spiritual Power.

For theſe two always committed fornication together, and in all Ages they joyned together to perſecute the Prophets, Apoſtles, Saints, and Chriſt himſelf, and ſo they will do to the end of time.

And John ſeeing by the eye of Faith and Revelation the end of the world, he ſaw alſo the Beaſt and the falſe prophet taken.

That is, he ſaw the whole temporal Power of this world, and the whole ſpiritual Power of this world, who joyned together in falſe worſhip, and in perſecuting the Saints, John ſaw them both taken, & they were both caſt alive into a lake of fire burning with brimſtone.

So that this ſpirit of the Beaſt ſhall remain in its ſeed to the end of the world, and the ſpirit of the falſe prophet ſhall remain in its ſeed to the end of the world, ſo that they may both be caſt alive into a lake of fire burning with brimſtone, with all thoſe that received the mark of the Beaſt, and that did worſhip his image.

Verſe 21. And the remnant were ſlain with the ſword of him that ſat upon the horſe, which ſword proceeded out of his mouth: and all the fowls were filled with their fleſh.

The remnant that were ſlain, ſignifies all thoſe that were of the Beaſts and falſe prophets minde, yet did not gather themſelves together to the Beaſts Army, but they were as it were a remnant left behinde as a Reſerve; as it is a cuſtom for Generals of Armies to leave a remnant behinde as a Reſerve: but if the Generals Army be beaten, and he taken, the remnant will quickly be deſtroyed by him that overcometh.

So it is with Chriſt, when he hath taken the Beaſt and falſe prophet, and caſt them alive into a lake of fire burning with brimſtone, and when he had ſpoiled the Kings of the earth, and the Captains, and the mighty men of war, and all the common ſoldiers, who had received the mark of the Beaſt in the fore-head, or in the right hand, it was an eaſie matter for him that ſat upon upon the horſe to ſlay the remnant with the ſword that goeth out of his mouth.

In fine, the ſlaying of the remnant with the ſword, it was to caſt the remnant, and the Kings, and Captains, and mighty men, and all, both great and ſmall, into a lake of fire burning with brimſtone, with the Beaſt, and the falſe prophet.

So that all the Saints, which are called by the Spirit, the fowls of heaven, they were all filled with their fleſh, ſo that the Saints ſhall n • ver hunger or thirſt more, but ſhal be fully ſatisfied in their damnation, who alwayes made the Saints to hunger and thirſt after peace and quietneſs.

And to reign with God their King and Redeemer, in that eternal felic • ty, joy and glory, where is all ſatisfaction that can be had, where there will be no hunger nor thirſt, but a continual increaſe of new joys for evermore. So much for the interpretation of this Nineteenth Chapter.

WHen I had gone thorow this Book of the Revelation of St. John, I found many things in it exceeding myſterious, even as a ſealed Book, as it were impoſſible for any one to interprete, yet through the aſſiſtance of the revelation of the Spirit of Faith, I having the knowledge of thoſe two Foundations the Scritures ſtandeth upon before, to wit, the knowledge of the true God, and the right devil; ſo that from theſe two Foundations all the chief and great myſteries, and hard ſayings in that Book hath bin opened unto me, and I have given the interpretation of all the chief matters of concernment in that Book, firſt and laſt, yet but very ſhort, conſidering the variety of myſtical ſayings in that Book of Johns Revelation.

But when I had ſeriouſly conſidered, and underſtood the height and depth of theſe heavenly ſayings of John concerning the true God, the Alpha and Omega, the firſt and the laſt, that was dead, and a alive, and behold he liveth forevermore.

With many other heavenly myſteries which was in my heart, which I underſtood, but I had not words in my ſelf to ſet it forth, and to declare it to others, that they might underſtand theſe myſteries alſo, yet nevertheleſs I thought it was better to expreſs theſe heavealy Secrets as well as I could, rather than to bury them with my ſelf alone.

So that who ever doth read this Treatiſe of the Interpretation of this Book of the Revelation of St. John, I ſay they muſt take it as it is, and let them remember that God ſeldom choſe Learned men to declare the myſteries of his kingdom: but let that paſs.

When I had weighed and pondered in my minde this great myſtery of God, that God became fleſh, I was moved in my minde to expreſs my ſelf thus unto God:

Oh Lord God of truth, thou that wert from eternity, and hadſt thy being of thy ſelf, a ſpiritual body in form like a man; thou who knowſt no beginning of thy ſelf, neither doſt thou know any ending of thy ſelf; yet thou by thy own wiſdom and power, became very man, clothing thy ſpiritual body with pure humane fleſh, onely the Life of that body was no other but the Godhead Life, ſo that thou madeſt thy ſelf a little lower then the Angels: alſo thou madeſt thy ſelf capable to ſuffer the pains of death by thy own creatures, and ſo thy veſture was made red, it being dipt in thy own blood for the Redemption of thy own ſeed, the ſeed of Adam. It is thee, O Lord, that wert the firſt revealer of heavenly ſecrets unto mankinde, ſome thou haſt revealed thy minde unto by voice of words, ſome by ſecret inſpiration of thy Spirit, and others thou haſt revealed the myſteries concerning thy ſelf, and thy kingdom, by the Spirit of Faith, that doth ariſe out of its ſeed; ſo that the original of all true Revelation, and underſtanding the myſteries of thy kingdom, it doth come from thee, Oh Lord God of truth, ſo that I can truly ſay with Moſes, the Prophets, Apoſtles, and Saints, Bleſſed be the Lord God of truth, who hath revealed unto me the myſtery of God, and the myſtery of the right devil, with the interpretation of many other heavenly ſecrets ſpoken of by John in this Book, never revealed before unto Prophet or Apoſtle; therefore unto thee, O Lord God of truth, thou that art King of kings, and Lord of lords, who art that Alpha and Omega, whoſe garment of fleſh was made red, and whoſe veſture of fleſh was dipt in his own blood, for the Redemption of mankinde, thou who art the firſt, and the laſt, even he that was dead, but is alive, and behold he liveth for evermore; to thee onely be aſcribed all Allelujah of praiſes by me thy ſervant, whom thou haſt choſen, when I thought not of it: Alſo let Allelujah, bleſſing, glory, and honor be given unto him, by all thoſe that doth truly underſtand, and believe theſe things interpreted in this Treatiſe: I ſay again, let us give all praiſes, honor, and glory unto our God, our King, and our Redeemer, even the Lord Jeſus Chriſt, both now, and for evermore. Amen, Amen.

AS for this twentieth Chapter, it is onely a relation of things done before: and as for the chief things in this Chapter, concerning Satans being bound for a thouſand years, and after the thouſand years was expired, Satan was let looſe, with many other things depending thereupon, they are opened already in the Interpretation of the eleventh of the Revelation.

Onely I ſhall give a word or two, to ſhew what is meant by Gog and Magog: This Gog and Magog is the Turk, Pagan, and all heathen men, who never profeſſed the worſhip of Moſes, nor the worſhip of the Goſpel: that is, the ſame ſpirit that was in the heathen in former time, who were called by the Spirit Gog and Magog, as you may ſee, Ezekiel 39.1. Thus ſaith the Lord God, behold, I am againſt thee, O Gog. And in verſe 6. God will ſend a fire on Magog.

So chapter 38.2. Son of Man, ſet thy face againſt Gog, the land of Magog: and in the 3 verſe, and ſay, Thus ſaith the Lord, behold, I am againſt thee, O Gog, the chief Princes of Meſhech.

Now this Gog and Magog ſpoken of in Ezekiel, it was no other but Nebuchadnezzar King of Babylon; he, I ſay, is called by the Spirit, Gog, as in 2 Chron. 36 6, and all his princes who had great armies who helped him to fight againſt Jeruſalem, and they are called by the Spirit Magog, as you may ſee 2 Kings 24.1, 2. Nebuchadnezzar King of Babylon came up: that is, he came up to fight againſt Jeruſalem, and there came againſt Jeruſalem bands of the Caldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon; theſe all came againſt Judah to deſtroy it, and ſo they did, according to the word of the Lord. And theſe bands of men, aforeſaid, are called by the Spirit Magog; ſo that it may be clear to the Reader, that this Gog and Magog ſpoken of by John, it is meant all the Heathen power upon the face of the earth, in that the heathen hath three parts of the world in his hands. For this is to be minded by the Reader, that this Gog and Magog ſpoken of by the Prophets, they were Heathen powers, and people who never did profeſs, nor confeſs the Scriptures of truth: And this Gog and Magog John ſpeaketh of, are Heathen men alſo; for the ſame ſpirit that was in that Gog and Magog, it doth run in the line of that ſeed, even to the end of the world.

So that the Heathen that ſhall be deſtroyed at the end of time, may be called Gog and Magog, as the other Gog and Magog was deſtroyed after the ſeventy years were expired, they were deſtroyed with a temporal deſtruction; but this Gog and Magog John ſpeaketh of, they will be deſtroyed with an eternal deſtruction at the end of time.

For this ſpirit of reaſon, the devil, or Satan, that was bound for a thouſand years, and when the thouſand years was expired, he was let looſe, which things I have opened in The Interpretation of the eleventh of the Revelation.

This ſpirit of reaſon, the devil, as aforeſaid, it being looſed out of priſon, which priſon I have ſhewed what it is in that book aforeſaid, ſo that this Satan being looſed, he goeth forth to deceive the nations, which are in the four quarters of the earth, as in the eighth verſe of this chapter, Gog and Magog to gather them together to battel, the number of whom is as the ſand of the Sea.

So that the Reader may ſee, that Satan ſhall go out to deceive the nations that are in the four quarters of the earth, which four quarters doth ſignifie all the world; for the world is divided but into four parts, and all theſe four parts of the earth, they are deceived by this ſpirit of Satan, which ſpirit of Satan I have ſhewed what it is in my other writings: but this is to be minded, that the Saints; the Seed of Faith, are excepted by the Spirit, for though they live in the four parts of the earth, yet they are not deceived by the ſpirit of Satan, not as to their eternal perdition as the other is, ſo that this is to be underſtood, that this Satan, the devil, ſhall deceive the nations in all the four quarters of the earth, to their eternal perdition.

Alſo it is to be minded, that there is a principle of perſecution for religion & worſhip, even in Gog and Magog, that is to ſay, in all the heathen, as there is in thoſe that profeſs and confeſs the Scriptures.

For if Gog and Magog doth but hear of any man, or people, that doth worſhip any other God beſides his God, he will perſecute him to death, eſpecially if he be a native under his dominions, and ſo is it with all profeſſors of Religion, who know not the true God, nor his true worſhip.

So that Satan, the devil, he hath gone forth unto all the four quarters of the earth, and hath deceived the nations therein with falſe worſhips, and imagining of falſe gods, this many hundred years have they been deceived: and not onely ſo, but there is a ſpirit of perſecution, that doth run thorow the nations in all the four quarters of the earth, even amongſt profeſſors of the Scriptures, as there doth in the heathen.

So that all the four quarters of the earth they fight againſt God, and compaſs the Camp of the Saints about, and the beloved City. The Saints are called by the Spirit the beloved City, ſo that this beloved City muſt needs be compaſſed about, becauſe the Saints doth live in the four quarters of the earth, and the nations of the four quarters of the earth being deceived by Satan, they perſecute the Saints every where.

So that they by their perſecution, they have, and do, and will to the end of the world, compaſs the Camp of the Saints about, who is the beloved City.

I ſay theſe aforeſaid, will compaſs the Camp of the Saints with perſecution, until fire come down from God out of heaven, and devour them; this fire that cometh down from heaven, it is meant that eternal fire of Gods wrath upon his enemies, as you may ſee in the 10 verſe.

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.

The meaning is this, that Gog and Magog, with all the nations of the four quarters of the earth, who were deceived by the ſpirit of reaſon, the devil, to worſhip falſe gods, and to perſecute the Saints in all parts of the earth.

They ſhall at the end of the world, as aforeſaid, they ſhall be caſt into the ſame lake of fire and brimſtone, as the beaſt, and the falſe prophet are, and ſhall be tormented for ever and ever, as aforeſaid.

So that at the end of the world, that ſpirit of reaſon which men received from the loſt Angel, with all its wiſdom whereby it hath deceived all the nations of the earth, and hath always perſecuted and killed the Saints, the beloved City of God, from the beginning of the world, even from the righteous Abel to the end of the world:

I ſay, this ſpirit of reaſon which is called by the Spirit, Satan, a devil: this Spirit who hath cauſed Gog and Magog, and all the nations of the earth to perſecute the Saints.

This devil, with all the ſeed who hath fought under his banner, though in ſeveral forms and manner, he, and they, with the beaſt, and falſe prophet, with all their adherents, ſhal be caſt into a lake of fire and brimſtone, where they ſhall be tormented for ever and ever: and this fire and brimſtone is that wrath of God that cometh down from heaven, which is called by the Spirit, fire that came down from God out of heaven, and devoured them, &c.

So that this chapter is but a rehearſal of what was ſaid before in the 18 and 19 chapters, both of the deſtruction of myſtery Babylon, and of the glory of the Saints.

Yet I thought it ſomething neceſſary to open the meaning of Gog and Magog, becauſe I have not met with thoſe words before, neither have ſpoken of them in that book, aforeſaid.

But as for the reſt of the matter in this 20 chapter, I have ſaid as much as need be ſaid of it, in one place or other in this Treatiſe, and in The interpretation of the eleventh of the Revelation, and to repeat one thing twice, over would be needleſs: and as for the chief heads contained in the 21, 22 chapters, I have opened them in the ſaid Interpretation of the eleventh of the Revelation.

So that I ſhall interpret a little what is meant by thoſe words of Johns Revelation, the 22 chapter 18, 19 verſes, and ſo conclude this Epiſtle.

THeſe words of John hath been an occaſion of many perſecuting, and ignorant men, and womens ſpirits, to perſecute and rail againſt the pureſt truth that ever was declared, and againſt the true Meſſengers whom God hath choſen and ſent.

Whom he hath endued with the ſpirit of Revelation, and Interpretation of Scriptures, more then all the men in the world beſides, in that when things have been declared, and Scriptures interpreted beyond the common ſenſe that learned men have declared and interpreted, they have ſaid with great anger and zeal, that we have either added to the word of God, or elſe we have diminiſhed from it.

Therefore to ſatisfie the Reader, I ſhall open how a man may be ſaid to add unto the propheſie of this Book of Johns Revelation, and how he may be ſaid to diminiſh, or take away the words of this propheſie of this Book.

The words of John are theſe, verſe 18. For I teſtifie unto every man that heareth the words of the propheſie of this book, if any man ſhall adde unto theſe things, God ſhall adde unto him the plagues that are written in this book.

Verſe 19. And if any man ſhall take away from the words of the book of this propheſie, 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.

I would have the Reader to minde, and he may know whether a man doth adde unto this Book, or take from it; for this is to be minded, that who ever doth undertake to be a Miniſter of Chriſt without a Commiſſion from him, or ſhall undertake to give the interpretation of the Scriptures, without having the gift of Interpretation; which gift he cannot have except he have a Commiſſion from God, or from him that did receive it from God.

For how is it poſſible that any man ſhould give true interpretations of the Scriptures, and of that Book of the Revelation of Saint John, and yet not know the true God, nor the right devil?

Therefore it is for certain, that all Non-commiſſionated Miniſters and Speakers whatſoever in all the ſeven Churches in Europe, I ſay, it is they onely that do add unto this Book, and they onely that do take from it.

They may be ſaid to add to it, becauſe they give this, and that ſenſe upon the words of this Prophecy, even what their imaginations doth dictate unto them, they being uncertain in themſelves that what they ſay to be true.

So that who ever doth take upon him to be a Miniſter of the Goſpel, & to interprete the Scriptures without a Commiſsion from God, or that knowledge aforeſaid, I ſay ſuch men as thoſe may be ſaid to add unto the words of the Prophecy of this Book of the Revelation; and not only ſo, but to the whole Book of the Scriptures.

For all men that do undertake to be Miniſters and Preachers of Chriſt without a Commiſsion from him, they not being ſent by him, theſe men onely are thoſe that do add unto the Prophecy of this Book, that is, they add their own vain thoughts and conceivings of their own imaginations unto the truths of God.

So that in ſtead of the true meaning of the Scriptures, the people have nothing elſe but the Preachers thoughts and conceivings of the Scriptures, and ſo are altogether unſatisfied in their ſpirits; and theſe are thoſe men that do add unto the Prophecy of this Book of the Revelation, and to the Book of the Scriptures.

So in like manner will God add unto him, or them, the plagues that are written in this Book.

Now what theſe plagues are, they are ſpoken of in this Book. The plagues that ſhall be added unto them, are ſpiritual, that is to ſay, ſpiritual darkneſs upon the minde here, and the fear of the ſecond death; ſo that the ſoul of man ſhall poſſeſs the ſecond death, which ſhall burn as a lake of fire and brimſtone in utter darkneſs, where is weeping and gnaſhing of teeth to eternity.

Theſe are thoſe ſpiritual plagues that God will add to all thoſe men that go to be Preachers of his Goſpel, and were not ſent by him; for they onely do add unto the Prophecy of this Book.

So that the Reader may ſee, what a dangerous thing it is for a man to take upon him to propheſie, preach, or teach as a Meſſenger of Chriſt without a Commiſsion from him.

For who ever doth ſo, he doth add his own vain thoughts and imaginations in the Scriptures of thoſe Heavenly Secrets, Myſteries, and Viſions declared by holy men, who were inſpired by the holy Ghoſt, or the revelation of Faith, to write thoſe things aforeſaid; yet men by their own imaginations, by the gift of Learning, and by the natural wiſdom of Reaſon, will undertake to interprete Scriptures, and to be Preachers to others, without a Commiſsion from God, and without any true knowledge of God.

And ſo theſe men do come to add other Interpretations of their own conceivings unto the Scriptures, which is contrary to the mind of that Spirit that writ them, and ſo they become capable to receive of thoſe plagues that are written in this Book, as aforeſaid.