An answer to several remarks upon Dr. Henry More, his expositions of the Apocalypse and Daniel, as also upon his Apology written by S.E. Mennonite, and published in English by the answerer ; whereunto are annexed two small pieces, Arithmetica apocalyptica, and Appendicula apocalyptica ...

AN ANSWER To Several REMARKS UPON Dr Henry More HIS EXPOSITIONS OF THE APOCALYPSE and DANIEL , As also upon his APOLOGY .

Written by S. E. MENNONITE , And Published in English by The ANSWERER .

Whereunto are annexed two small Pieces , ARITHMETICA APOCALYPTICA , AND APPENDICVLA APOCALYPTICA .

Of all which an Account is given in the PREFACE .

LONDON , Printed by Miles Flesher , for Walter Kettilby , at the Bishop's Head in St. Paul's Church-yard . 1684.

THE PREFACE . Reader ,

THOV maist justly expect from me some account of my publishing these Remarks of S. E. and of my Answers thereto , which I will give , as clearly and briefly as I may . The Remarks seem writ by one , not onely very serious , but highly confident in his way , and as Magisterial as if he were no vulgar Interpreter of Prophecies of Scripture , nor ordinary Remarker upon the Interpretations of others , but some infallible Iudge or decisive Oracle in the case . And therefore that which is so highly prized of himself , it seemed hopefull that it was of such a nature , if rightly answered , that it might give some diversion at least , if not satisfaction to others . Who the Remarker is , I cannot satisfie thy curiosity to tell thee . But I have adventured to call him Mennonite for that odd wild conceit of his , that all Magistracy and Monarchy consequentially , will go down in the Millennial Reign of Christ . Which is the opinion of Daniel Brenius a Mennonite , but otherwise not an unlearned Person , and the point is disputed betwixt him and his Master Episcopius . What Dutch or German , or other foreign Name those Initial letters S. E. will answer to , I cannot easily conjecture . But if it were left to me fit a name to them , from what language I please , I would doe it from the Greek , and it should be Streblosinous Ereunetes , those two words comprizing both the good and bad of his Genius and Performance , viz. his pains in enquiring into the sense of the Scripture-Prophecies , which is a laudable enterprize , and his studied perversion and distortion of the sense of them to make them comply with the unaccountable dreams , as I deem it , of his own fancyfull Melancholy , which is a thing no-wise approvable . However , he seeming to me one more than ordinary addicted to , and exercised in this study of interpreting Prophecies , and particularly those of Daniel and the Apocalypse , I thought it not amiss to publish all his Remarks upon Dr. H. More his Expositions of them , together with my Answers thereto , for these Reasons following .

First , For that the Remarker having used all the diligence he could , and as I perceive , being eagerly set to find flaws in the Expositor's Interpretations of the Visions of those two Prophets , and attempting to substitute others in their room ; I have plainly discovered , that in effect he has found none , nor could substitute any thing that would so properly agree with the Text as that which the Expositor has made choice of before . Which therefore is a demonstration of the firmness and certainty of Intelligibleness in the Divine Visions , and that they are in no-wise compliable with every fancy of either a rash or designing Interpreter , nor may be made a nose of wax , as some fondly imagine .

Secondly , In answering these Remarks , there are so many occasions of taking notice of the true and genuine Rules of interpreting Prophecies , the Visions especially of Daniel and the Apocalypse , and of the Remarker's transgression of them , that the reading of these Remarks , with the Answers thereto , cannot but add to the skill and judgment of any one that has a Genius this way .

Thirdly , In the Answers to these Remarks , there is not onely a farther illustration and confirmation of the Expositor's interpretations of these Prophecies , but light also given to several other Prophecies or passages of them . Vpon which account they must needs seem considerable to such as have a mind to these kind of studies , than which there are none more noble or more becoming either a Philosopher or a Christian , provided they pursue them out of their love to God and humble adoration of his Providence over the Sons of men , and out of no sinister design of serving a Party .

Fourthly , I thought it very requisite to publish these Remarks , together with my Answers , because I could not be assured but that sometime or other they might come out without any Answer to them , which might be a prejudice to the Truth . For they seeming to be written with great confidence , and pretending much to Scripture-Autority , and being varnished over with Scripture-phrases , and no body by to shew their errours and defects , they may strike great reverence into the heedless Populacy , and make the Remarker go for some notable Hypopheta or Interpreter of the Prophets ( whenas there is not one true stroke in all his pretended Interpretations that clash with the Expositor's ; though it is not so much to be imputed to want of diligence and ability in the Remarker as to the invincibleness of Truth ) and so the ordinary people would be drawn into wretched mistakes ; And the profane Wits not thinking it worth the while to give themselves the trouble of discovering the errours of this new Interpreter , would be the more strongly confirmed in their own , and have new cause to insult over all pretences of understanding Prophecies .

Fifthly , And I thought it the more requisite to publish these Remarks , and to answer them , because some extravagant Notions are applied to the Prophetical Visions by the Remarker ( whether they be to be deemed Romanistical or Anabaptistical , I know not , but ) such as I thought did not so well comport with either a Christian spirit or the peace of Christendom , and therefore I thought it my bounden duty to beat them out of this harbour , and not to suffer these holy Oracles that were communicated to the Church for her more safe and peacefull Guidance to be made Instruments of her Disquiet and Confusion .

And lastly , I had a more special eye to those two great and usefull Truths exhibited to us in the Visions of the Apocalypse . The first , That the late Reformation begun by Luther , and propagated and perfected in other Kingdoms and Countries , and more especially here in England was the Rising of the Witnesses . The Second , That the Primitive Times till about four hundred years after Christ were Symmetral . The evidence of which two Truths , the Remarker endeavours tooth and nail to smother and suppress by most wretchedly distorting and slubbering over the sense of the tenth Chapter of the Apocalypse and of the two succeeding Synchronal Visions , the one comprized in the eleventh Chapter , the other in the twelfth , thirteenth and fourteenth ; and also by peremptorily denying but groundlesly , That the Vision of the seven Churches reaches any farther than to the beginning of the Millennium . All which is done in favour of his beloved Mennonism , that Christ may not be held to begin his reign where there is any visible Monarch or Civil Magistrate that rules . Which opinion , though it may seem the more tolerable and harmless , by how much the distance is the greater from the present Age to the Millennium , yet it being apt to beget a prejudice against Monarchy and civil Magistracy , and to impress a false Idea of the reign of Christ in the minds of the Vulgar , as if his reign was inconsistent with Monarchy and civil Magistracy ; And for as much as it is joined with the denying , That the late Reformation is the Rising of the Witnesses ( which truth utterly routs that fond opinion against civil Magistracy ) and also with a belief that their 1260 days prophesying in sackcloth is but about expiring , or but just expired , upon which the Witnesses are to lye three days and an half slain , &c. which naturally tends to the impregnating mens minds with a fond expectation of a sudden completion of the Prophecy of their Rising ( which yet God be thanked is accomplished already ) and so to cause endeavours of Innovations and Tumults of Seditions and Rebellions ( as amongst the Jews by pretence of false Christs after the true one was come so ) amongst Christians upon a false expectation of the sudden Rising of the Witnesses , when in truth they are risen already : These things are of so great import , as also the acknowledgment of the Symmetricalness of the Primitive Ages , for the present peace of the Reformed Churches , and the reconciling the Sectaries to the publick worship , that I thought them alone a sufficient Motive to publish these Remarks and Answers for the stearing men off from such wild and disorderly conceits which so easily find harbour in Melancholick and Enthusiastick spirits , and which other crafty and disaffected Politicians are over prone , cunningly and designingly to serve their turns of . See the Expositor's Pref. to his Apocalypsis Apocalypseos , § 12.

This usefulness made me with great alacrity publish these Remarks , they giving me so fit an occasion to instruct , and I hope to convince men of the errour of this false spirit that has gone out into the World , and has , I fear , deluded too many . And therefore the Remarker , whether he has writhen and forced his Wit and Invention to personate an eager Impugner of the Expositor's Interpretations of the Prophecies of John and Daniel , or has indeed seriously attacked them , he has however done good service to the Church of God by drawing out Answers more fully to explain and confirm those important Truths so certainly exhibited in the Prophecies . And if the Answerer seem at any time to be something quick and smart upon the Remarker , or rather upon that Spirit he is actuated withall ( for he has no enmity against any man's person whatsoever ) I hope it will not seem more to an indifferent judge than the perversness of the matter or manner of uttering it by the Remarker naturally called for . And not to shew a man's dislike of such things with some commotion of mind would but feed the humour of a conceited Enthusiast , and make him fansie he has got the Ascendent of his tame Adversary , and not impute his being gently handled to his Christian meekness and kindness of temper but to the power and dominion of his own tumid and delusive spirit , that commissions him to ride triumphantly over the necks of all such as are not ready to submit to the mistaken Dictates of his false light .

And if this quickness and freeness of the Answerer should draw from the Remarker a bitter reviling Reply , which is neither a desirable nor probable Event if the Remarker have that ingenuity as to rejoice and acquiesce in the Truth with whomsoever it is found , yet it will not want its proper use . For then it will be still more manifest , that whereas the Remarker ( though not taken up into an exceeding high Mountain , as Christ was by Satan , and shewn all the Kingdoms of this World and glory of them yet ) fansying himself highly caught up in the Spirit has uttered such sublime matter in this exaltation touching the glorious State and Oeconomy of the new Jerusalem , and things in tendency thereto as transcend the conceit and allowance of any sober and considerate man ; it will be hence I say still more manifest , that it is not from the height of any Divine Rapture that he has discovered such marvellous Mysteries , but that all this elevation of Spirit is nothing but the heaving of the Hypochondria , and the vain delusion of the touring fumes of an over-heated Melancholy ; And that the sound understanding of Daniel and the Apocalypse does not belong to Fanatical Enthusiasts , but to men of a more rational Genius , serene mind and sober judgment .

Thus , Reader , thou hast as full an account as I can give of the publishing these Remarks and Answers , together with the manner thereof . How sufficient it is , thou wilt best perceive upon the perusal of them . Which thou wilt doe , I hope , with no small satisfaction , if orderly , as they are placed , Chapter and Verse , thou readest the places in the Expositor's Expositions of Daniel and the Apocalypse before thou readest the Remark and Answer . And if thou hast not those Expositions by thee , provided thou reade but the Verse in the Bible which the Remark and Answer relate to , thou wilt seldom be at a loss for the understanding either of them . But as for the Remarks upon the Apology , if thou beest at a loss , thou must have recourse to the Pages thereof , which are constantly set down at the beginning of the Remark .

As for those two little additional Pieces , Arithmetica Apocalyptica , and Appendicula Apocalyptica , I need say little of them . The occasion of writing them is set down in each , and the scope and end of them is much what the same , with that of my Answer to the Remarks , viz. to undeceive the World and free men from such false Notions of some passages in the Apocalypse as tend to unquietness of mind , and unsetling the Church and State . For my Answer to the Remarks upon the Apology ( which I would have the Reader thoroughly to consider ) so plainly demonstrating that the partial fall of Babylon and Rising of the Witnesses is the Issue of the 42 months war of the Beast with the Saints ( Apoc. 13. v. 5 , 7. ) and with the Witnesses ( chap. 11. v. 7 , 11. ) which Issue is coincident with the close of the sixth Trumpet , chap. 11. v. 14. And that all the Vials follow the sixth Trumpet , and the three Doxologies or Triumphs , And that the Reformation is the fulfilling of this partial fall of Babylon and Rising of the Witnesses ; the Issue , I say , of the 42 months war being thus accomplished , it naturally follows that the compute of the 42 months , ( whatever that Number signifies ) expires therewith , or is no farther to be reckoned upon . For the Time of a Vision can reach no farther than the Vision it self . But because he that gave me the occasion of writing Arithmetica Apocalyptica , seems not aware of this Reason , but doth notwithstanding his acknowledgment of the Reformation being the Rising of the Witnesses , produce the Time of their Witnessing in Sackcloth beyond the abovesaid Issue of the 42 months war , more than an hundred years , in which expiration of the 42 months or 1260 days prophetical he surmises that Antichristianity will be utterly rooted out of the Church , as if that would be the full completion of the Rising of the Witnesses ; this gave me occasion in the above-mentioned Arithmetica Apocalyptica , to shew that Daniel's seven Semi-Times not the 1260 days nor 42 months is the true Authentick eventual measure to compute the fulfilling of the Medial-Visions by .

And I may here add , that if the fulfilling of the Vision of the Rising of the Witnesses and the fall of Babylon be enlarged to an utter ruine of the Antichristian Kingdom , and advancing the Reformation throughout Christendom , and to the extending the last blast of the second Wo-Trumpet or sixth Trumpet , or the beginning of the seventh , and consequently the three Triumphant expressions of Ioy till then , ( for they must be contracted or enlarged together ) I having proved so plainly that all the Vials , which are so many plagues upon Antichrist follow the sixth Trumpet , and those Triumphs or Doxologies , chap. 11. v. 15 , 16 , 17. chap. 14. v. 8. and chap. 15. v. 3. there will be no time for the pouring out these Vials till Antichrist be gone , upon whom they are to be poured . Which shews plainly that the success of the 42 months war with the Saints or Witnesses is not to be , as it were , continued from the Reformation till an universal Rising of the Witnesses or full and final Ruine of Babylon at the expiration of the 42 Prophetical months , or 1260 years , but that the Reformation past is the adequate success of that 42 months War or Daniel's Time , and Times , and half a Time , which is equivalent thereto , and the onely Authentick measure of the truth of the events of the Medial-Visions . And forasmuch as many Authentick copies , ( Apoc. 13.15 . ) instead of [ to continue ] have [ to make war ] forty two months , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if you leave out 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies here to act at pleasure , prosperously , freely and unmasterly , or untrollably as judicious Interpreters have noted ; and since however the Beast cannot make war before he continue , and that therefore his continuance at least commences as high as his making war , and both are said to be 42 months ; it is plain hence , that the Beast's continuance and his war do perfectly synchronize , and as one ends , so must the other , at the same time . But the Rising of the Witnesses is the issue and end of the 42 months war , therefore the continuance of that state of the Beast who is said to continue 42 months ends at the Rising of the Witnesses or fall of the tenth part of the City . Which is a plain intimation that those Interpreters are in the right that interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , v. 5. ( if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be left out ) to act at pleasure with uncontrollableness and success . Which state of the Beast ceased at the Rising of the Witnesses and fall of the tenth part of the City . For then was he over-mastered in a large part of his Dominions , and he could not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , act so freely and domineeringly as he did before . So that all the pretence of prolonging the 42 months continuance of the Beast , Apoc. 13.5 . beyond the time of the issue of the 42 months war , v. 7. and then at the 42 months end precisely taken , of quite extinguishing his power , plainly vanishes ; the 42 months onely pointing at the entireness of his reigning before he came into that broken condition , and not at the time of his reign at large . Of so great use is that little Piece for the preventing mistakes touching this matter .

And for Appendicula Apocalyptica , by maintaining Mr. Mede's Interpretation of the Seals against Mr. Durham's , as also his Symmetral Times of the Church antecedent to the Asymmetral , it does plainly strengthen the Right of Monarchy and Episcopacy from the Holy Writ against such as are otherwise affected .

And this is all that I have to say by way of Preface touching the whole Book , nor shall add any thing more to detain thee from the perusal thereof , but my prayers , that thou maist reade to thy own edification , and that what thou readest may either beget or encrease in thee a sober mind , and sensible of thy duty to God and to thy Prince , and to all that are in Autority under him , whether in Church or State . Farewell .

The ERRATA correct thus .

For Reade PAg. 3. lin. 17. Seraphimus , Seraphinus Ibid. l. 18. Peresius Pererius P. 7. l. 33. now not P. 12. l. 3. his this P. 33. l. 20. from being for being P. 44. l. 10. Seat Seal P. 50. l. 28. regenerating degenerating P. 51. l. 10. Trumpet , might Trumpet might P. 59. l. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 P. 65. l. 20. toils evils P. 67. l. 1. world word P. 83. l. 30. most of those most of all those P. 103. l. 23. Primity Primitiae P. 117. l. 24. Vails Vials P. 129. l. 4. Vial-Angel first Vial-Angel ▪ P. 130. l. 20. game gain P. 139. l. 2. partly Party P. 143. l. 29. in the is the P. 161. l. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 P. 176. l. 30. Motiminous Moliminous P. 238. l. 19. many main P. 274. l. 26. Arme Army P. 325. l. 24. Aetymological Etymological P. 351. l. 30. rom from P. 368. l. 31. Synopsis of Synopsis P. 383. l. 33. to the as the P. 410. l. 1. seven seventh P. 412. l. 22. why has why has not

AN ANSWER To Several REMARKS UPON Dr. Henry More HIS APOCALYPSIS APOCALYPSEOS , Written By S. E. MENNONITE , And Published in English by The ANSWERER : Together with his ANSWERS thereunto .

JAM. III. 13 , 14.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

LONDON , Printed by M. F. for Walter Kettilby . 1684.

REMARKS UPON APOCALYPSIS APOCALYPSEOS .

Chap. I. Vers. 4.

BOTH here and vers. 11. the direction to the seven Churches is rendred , [ To the Catholick Church distinguished into seven Successions , ] and so no literal sense , but onely a prophetical sense regarded in the Epistles .

Ans. It was no part of the Expositor's scope to meddle with the literal sense , but to give a continued , coherent , prophetical sense onely , of this whole book of Prophecies , the Apocalypse .

Ver. 6. Kings and Priests are doubtlesly to be taken here , as in ch. 5. v. 10. And hast made us to our God Kings and Priests , and we shall reign on the Earth . So that the sense here given is a straining of the Text from a proper literal , to a forced metaphorical sense .

Ans. The sense is very easie , unforced and exceeding usefull , and a fit caution against such hot and heady Saints , who would be presently up , and reigning on the Earth before they have attained to the Kingdom of Heaven within them , and have become Masters of their own Earthly minds . Reigning upon Earth seems here in the Text , on purpose omitted , to give way to such an usefull and edifying Interpretation as is here given by the Expositor .

Ver. 13. Our Saviour's being cloathed with a garment down to his foot , and girt about the paps with a golden girdle , seems to respect not onely his Priestly , but also his Kingly Office , the garment signifying the first , and the girdle that righteousness which was the girdle of his loins , and that faithfulness which was the girdle of his reins , Esa. ch. 11. v. 5. where he is described as a glorious , spiritual Prince . And as in the Epistle to the Philadelphian Church , his calling himself holy and true , respects both his Offices of Priest and King ; so his garment seems to refer to the one , and his girdle to the Truth wherewith he was girded , whereby he is our Prince .

Ans. That his Priestly office is here aimed at , is without question , and the Expositor is for such Expositions as are most unquestionable . If what is added had been as certain , he would have taken it in . But it seems not onely uncertain , but unlikely . For Kings wear not their girdles about their paps , but about their loins ; but the Priests did . And Aaron's girdle was interwoven with gold . See Cornelius à lapide on the place . And lastly , as for [ Holy and True ] Truth as well as Holiness , respects his Priestly office according as the Seventy render Vrim and Thummim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Ver. 15. To say that the voice of Christ being as the sound of many waters does plainly discover , that Christ is here represented as in Union with his Church , is scarce sense . For the Union of him with his Church being spiritual , can badly be represented by the sound of a voice . Nor does what is said here of his voice , signifie more than what is described , Psal. 29. viz. That the voice of the Lord is upon many waters , and is powerfull and full of Majesty , &c. And though waters in the Prophetick style are used to signifie a multitude , yet it follows not that they must always do so , but may also be used in a Literal sense , as they are , ch. 20. v. 13. The Sea gave up the dead , &c.

Ans. Whenas it is said expresly , that his voice is as the sound of many waters , and waters in the prophetick style signifie multitudes of people ; what can be more easie and obvious than to interpret it , that his voice was as the voice of a multitude ; and how fitly does that then signifie , that Christ is here represented in union with his Church , through whose mouths , by the breathing of his Holy Spirit in them , he speaks to the world , &c. And it is not the Expositor's conceit alone . St. Gregory , Tychonius , Haymo , Seraphimus and Peresius interpret it of the sound of the Gospel , which was preached by zealously inspired Emissaries , and the truth thereof testified by innumerable witnesses in union with Christ by his Spirit . And indeed what can better signifie the spiritual union of the Church of Christ with his living members , than that all their voices should be , as it were , one voice , breathed out from the mouth of the Son of God ? For that shews that they also have one heart , and one spirit , which is the Spirit of the Son of God , with which they are all united .

Ver. 17. Iohn's falling at the feet of Christ as dead , proceeded not from his fear , that the Vision might portend great evil to the People of God , but from such an astonishment as made Daniel , chap. 10. on the like Vision of Christ , there fall on his face in a dead sleep , having no strength remaining in him , and his comeliness turn into corruption , and made a great quaking fall upon them that were with him , though they saw not the Vision . And as also made Ioshua fall on his face on his appearance to him , as a Captain of the Host of the Lord .

Ans. That it was not onely from the glory , but the terrour of the Vision , his legs standing in fire , and a sword coming out of his mouth , that caused Iohn to fall down as dead , appears farther from his comforting of him , in telling him , that himself was dead , but is now alive , and has the Keys of Hell and Death , &c. to fortifie him against the dread of Persecutions , that even then were exercising the Church ; and Iohn might well suspect that this Vision did portend greater .

Ver. 19. [ The things which thou hast seen ] respects the precedent Vision of the seven Churches : The following words [ The things that are and shall be hereafter ] should be [ Both the things which are and shall be hereafter ] and so make the Vision contain both a Literal and Prophetical sense ; whereas the taking of the words in the sense supposed , viz. to signifie the past Ephesine State of the Church , and the present Smyrnean State of it , and the future State of the other Churches , destroys the literal sense , and also spoils the coherence , not onely with the precedent Vision , but also with the following verse .

Ans. This Remark upon the Expositor is very impertinent , he professedly having nothing to doe with the literal sense . But that account which he gives in reference to the Prophetical , is so easie , unstrained and natural [ hast seen ] so plainly denoting the time past , that D. Pareus on the place writes thus : Ità rest Apocalypseos Christus ipse in tres ordines distinguit . Quasdam jam viderat Iohannes inde ab exordio Evangelii sub Nerone & sequentibus Imperatoribus ad Domitianum usque gestas ; quasdem in praesenti videbat , majorem partem de futuris porrò visurus erat . How naturally then , the whole time of the Church being cast into seven Intervals , Ephesine past , Smyrnean current , Pergamenian and the rest to come , are those words [ Write the things which thou hast seen , and the things that are , and the things that shall be hereafter ] interpreted as the Expositor has interpreted them ? And how fitly do they cohere with what follows ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — which being the Accusative case , shews plainly that the seven Candlesticks take in all the seven Intervals of the Church , past , present and to come .

Vpon the NOTES of Chap. 1.

Rem . 1. The seven Churches in Asia , refers not to its signifying Fundamentum , thereby to signifie all the Churches that keep the Apostolical foundation in doctrine and practice , for that is implied in calling them Churches , and Christ owns none to be Churches farther than they do so , without which doing they cannot be united to him , and so cannot be of his Church which is his body . But Asia here alludes both to its signifying the Earth , and also Action . ( Of both which see Exposition of the seven Churches ) . So that [ to the seven Churches in Asia ] does signifie , To the seven Churches in their state of Action and Conflict , or Militant State on Earth ; and this in distinction from that blessed state of Rest and Joy in that great Jubilee of the World the Millennium , which the labours of this Militant State will end with . And so the prophetick sense of the Epistles reacheth but to the commencement of the Millennium .

Ans. It is sufficient that others would call those Churches that did not keep to the foundation , but added doctrines and practices contrary thereto ; And therefore Asia's signifying Fundamentum , is not needlesly superadded to design the truly Catholick Church . That Asia signifies Action , is granted on both sides ; but it is Illogical to deduce Conflict from Action , and the Arguing à genere ad speciem , as if one should say , It is a living Creature , Therefore it is a Man . Though all Conflict is Action , yet all Action is not Conflict . This is foisted in to serve a false Hypothesis , and to exclude the Millennium out of the Intervals , and to make them reach but to the beginning thereof .

Rem . 2. There 's no need of the Ephesine State of the Church its ending at the beginning of the Persecution in Nero's time , but it may continue after , as the Pergamenian State does continue through the succeeding Epistles . For as the advancement of the Church to that State was from Christianity's being received by Autority , so the continuing of Autority to profess that Religion is a continuing that State , though from a new emerging condition the Church may receive a new denomination . And so the Ephesine State being agreeable to the whole Primitive time , though the emerging Persecution does give the denomination of a new State to the Church , yet it destroys not the former that is consistent therewith . That the Ephesine Church was not tainted with Nicolaitism , is no Argument that it expired before the beginning of that Sect , but rather of the contrary . For if that Sect was not then in being , it was no commendation of the Church not to be tainted therewith , nor could it be said to have it .

Ans. It is sufficient that from a new emerging condition the Church may receive a new denomination , and so begin a distinct Interval ; and thus will the whole Succession of time , from the beginning of the Church to the end of the World , be distinguished into so many Intervals . So limited , as History complying with the characters of the Prophecy , will ratifie , which is all that is intended . And thus the Ephesine State or Interval will be naturally terminated upon the commencement of Persecution in Nero's time , the Smyrnean then beginning ; And the Smyrnean end upon the emerging of the Church out of persecution by the Emperours turning Christian , and the Pergamenian then begin . But , the Church quickly degenerating into Idolatry , and persecuting the Apostolick Christians , and so long a time continuing so , from some remarkable change of the Modes of their Idolatry and Persecution , and other degeneracies of the Church , this Pergamenian denomination may cease , and the degenerate Church be called Thyatirian , and the true Church be said to be , the Church in Pergamus , and the Church in Thyatira , because it was within the Jurisdiction of the degenerate Church so denominated , &c. As for that touching Nicolaitism , it is a mere cavil or quibble . For it plainly was a commendation of the Ephesine Interval , that there was not yet that uncleanness found in it that was after set on foot by the Nicolaitans . And the Nicolaitans being Christians , they could no sooner appear , but the Church ipso facto would be defiled by them . Wherefore the Ephesine Interval of the Church being now defiled by them , it 's a sign that Interval comes short of the times of the Nicolaitans .

Chap. 2. Vers. 11.

THE promise here to the overcomer being onely that he shall not be hurt of the second Death , gives no assurance thereby of being partaker of the first Resurrection . The crown of life which is promised to them that are faithfull to death must certainly be meant of the reward in the other life . And what reward would it be to the sufferers unto death to have their successours obtain the imperial Crown ? Besides , take it to signifie the reward in the other life , and it will so agree with what follows the Epiphonema , the one promise explaining the other , whereas the senses here given of both are so different as to make them badly sute for promises of the same Epistle .

Ans. The promise here to the overcomer , according to the Elliptical intimations in the Apocalypse is the promise of partaking of the first Resurrection , and so has the ancient Church expounded it . And to ask what reward it would be to the sufferers unto death to have their successours to obtain the imperial Crown , is to tell us without asking , that selfishness , or want of that unselfinteressed love , which makes us prefer the publick good of the Kingdom of Christ before our own , causes the Remarker to make such a weak objection as this . And if the Crown of Life , and not being hurt by the second Death explained each other , and were but the same thing , it would be a needless tautology : whenas taken in these different senses it is a double promise to encourage the Smyrnean Church to suffer Martyrdom , the one that their sufferings shall turn the Roman Empire Christian , the other that they for their Martyrdom shall partake of the first Resurrection , a privilege peculiar to Martyrs , &c. To which may be added that it is observable where there is any promise or threatning before the Epiphonema it indicates things Political touching this state on Earth , but if placed after the Epiphonema , the invisible state and concerns of the other world . And why may not one Epistle use both these arguments , they having both force to persuade to the same thing .

Vers. 13. The Pergamenian state commencing at the Emperours professing Christianity , the testimony and suffering of Antipas is not to be applied to the Pope onely , but does primarily respect that haughty imperious spirit which was generally observed in Patriarchs and Bishops after they grew so great through the protection and favour and bounty of Princes , which begat such fierce contentions amongst themselves and furious ragings against their adversaries or opposers .

Ans. The sufferings and testimony of Antipas does chiefly respect those that were martyred by the Church of Rome under the Pope in this Interval , which is bounded by the ending of the War against the Waldenses and Albigenses which were slain with the sword . These things are certain and conspicuous , as is made out in the Exposition of the seven Churches . As for smaller matters if any have the like evidence let them add them that will .

Vers. 16. [ I will come unto thee quickly ] is taken in a distinct sense from the following words . And I will fight against them , &c. Whenas plainly the coming quickly is to fight , &c. And this threatning to fight with the sword of his mouth is against the true Church , which by transgression had deserved such sharp rebuke , and therefore cannot be intended against the enemies of it .

Ans. What strange confidence is this upon no ground at all ? I will come unto thee , I will fight against them . Is not [ thee ] and [ them ] sufficient notes of diversification , that they are spoke touching distinct , nay opposite , parties , the one his Church , the other their adversaries , whence he says he will fight against them ? To all which you may add , That this is the Political Prediction preceding the Epiphenema .

Vers. 18. Thyatira does , as in all other Epistles , signifie the state of the true Church that 's written to , and not of the Antichristian Church at that time ; and therefore it cannot refer to the making the Virgin Mary the daughter of God , but alluding to that signification of the word may signifie that state of the Church wherein the autority of Christ began to gain the ascendent of worldly powers , and which therefore may be reckoned the infancy of his Kingdom ; and in that respect the Church as to that time may be called a daughter , though otherwise styled a woman . Which time we suppose to commence from the expulsion of the Goths out of Italy ( whose Reign there was the seventh Head that was to continue but a little time ) immediately after which the Popes grew so great as to cause the Exarches first to remove to Ravenna and after to be expell'd Italy , and so prospered with their usurped autority as by degrees to make all the foreign Nations that had overrun the Empire and setled in it to be subject to them . He therefore gaining such rule by his false pretensions to be Christ's Vicar , does evidence the reality of that autority , by usurpation whereof he grew so potent , as also did the Roman Hierarchy , who oft proved able to sway the States of Kingdoms , to depose their Kings , &c. Since therefore the usurpers of Christ's autority , grew so potent and prevalent thereby , such as were redeemed from the world to become members of his Kingdom , and so were really accompanied with the power of his spirit proportionably to the state they had attained to , must surely be likewise of great prevalency in their several stations though but of private condition . Hence so great power is ascribed to the two Witnesses , ch. 11. And hence the great persecution and war at length was raised against the Saints by the Antichristian powers to suppress the emerging power of Christ's Kingdom in them , which fulfilled the other sense of Thyatira , by the multitude of Martyrs sacrificed , &c.

Ans. In the Epistle to the Church in Pergamus Christ says , I know thy works and where thou dwellest even where Satan's seat is . Which undoubtedly is the See of Rome , and therefore the Church in Pergamus is the Apostolick Church within the jurisdiction of the Roman there termed in the Prophetick style Pergamenian , and so undoubtedly Thyatirian in this Interval . And therefore barely to contradict this without any reason added , is mere wantonness and humour . But now the Pergamenian Interval ending in the year 1242 , when the Pope's Legate Amelin made an end of the Albigensian war with Trancavel , Bastard-son of the Earl of Beziers , what an extravagance is it to say that the Thyatirian Interval began near seven hundred years before the Pergamenian ended ? The faithfull Martyr Antipas by his account should be slain in the Thyatirian Interval , whenas the Prophecy places him in the Pergamenian . And that the slaying of Antipas respects and typifies those vast slaughters of the Waldenses and Albigenses with me there is not ( nor can there be with any one else that well considers it ) the least doubt imaginable ; and therefore I make no question but the Pergamenian Interval reaches so far as to include them , whence the Thyatirian denomination must of necessity begin after their time , nor can the distinct denominations which constitute the Intervals interfere one with another . Again , a Daughter in the Prophetick style is a delicate Damosel in her flourishing age , not an Infant ; and Christ's true Church upon the expulsion of the Goths was so far from getting the ascendent over the worldly powers that she grew more and more enslaved under the power of Antichrist , under the bondage of that Roman Pharaoh , than which there is not a more worldly power under the Sun , and was held under this power till the Sardian Interval , viz. till the rising of the Witnesses , that is to say , till the late happy reformation begun by Luther , &c. This therefore is a very rude rush against manifest truth , as if the Remarker did not mark what he did or said . Else he would not say that the Popes caused the Exarches to remove their seat to Ravenna , whenas no History that I meet with makes any mention of any other seat of them but that . But such slips as these I could willingly wink at , if the main of the remark had any solidity in it . But how lax and lank it all is , the intelligent will easily discern by these few hints I have given .

Vers. 23. I will kill her children with death , seems here to signifie a spiritual death and curse ensuing the same , and so will better cohere with the following words , All the Churches shall know that I am he that searcheth the reins and heart , &c. and is of the like signification with what is threatned Zach. 14. against such as fought against Ierusalem and would not keep the feast of Tabernacles .

Ans. Those two Expositions given by the Expositor are plain , and events answerable . But no events have answered or are likely to answer to the other as to the strange miraculous diseases . And for her children to be killed by a spiritual death it would be no loss to her , they would be the more alive to her and snug in her bosome , and be the closer Thyatirians . And for the coherence of what follows it is sufficiently perspicuous in the other plain and unstrained way .

Vers. 26. Giving power over the Nations respects not the Governours and people that were reformed . For they gained no power thereby , but freedom onely from the thraldom they were formerly under . But if this respects any thing of the Reformation , ( which I conceive it does not , and that the Thyatirian Interval reaches not so far ) it must signifie the chief leaders in the Reformation , who through the cause of God they were engaged in attained to bear so great sway and make so great changes , &c.

Ans. Those that were under the rule and power of the Nations ( even whole Provinces and Kingdoms of them ) that is to say , under the power of the Paganochristians , shall vanquish and overcome the Paganochristians so as to turn them to their own Religion , or those that remain of them unconverted to have them under their girdle , &c. This therefore is a mere cavil . The easie sense is , whereas suppose the Antichristian powers bore sway over the Kingdoms or Nations of England , Scotland , Ireland , Denmark , Swedeland , &c. under the Thyatirian Interval : in the Sardian Interval the Apostolick Christians , such as Christ speaks to in the Church of Thyatira shall bear the rule over these Nations . And the ruling them with a rod of iron , and breaking them a-pieces like a Potter's Vessel , is shattering a-pieces the Antichristian Compages they were held together in before , and subjecting them to the Gospel of Christ : this shall be effected upon several Nations , that were before Paganochristian , in the Sardian Interval . What can be more easie and clear ?

Vers. 28. There 's but one Morning star and that is bright , so that the Morning-star and the bright Morning-star must signifie the same . And they are so far from signifying several states of the Church , that the one is spoken onely of Christ himself , viz. he calls himself the bright Morning-star . But what the Morning-star is which is promised to the overcomers in the Thyatirian Church , is hardly to be understood farther than we are partakers thereof , but seems to be of like signification with 2 Pet. 1.19 . both seeming to respect an addition of light of life to the light of truth before received .

Ans. There 's but one Morning star indeed , which is Christ , who is here signified , but in a political consideration as Prince of his Empire on Earth , which may have degrees of largeness and lustre . And that Christ is here understood in a Political sense the foregoing verse intimates , that speaks of the enlargement of his Kingdom . Of which also the subsequence of the Epiphonema farther assures us according to the rule noted in the Exposition of the seven Churches . And where Christ is called the bright Morning star , Apoc. 22.16 . it is not spoke there simply of his Person , abstracting from his Kingdom on Earth , because he says immediately before it , I am the off-spring of David , which is a challenging his right to all the Kingdoms of the Earth upon that score of his descent from David the King to whom God had made the promise , Ps. 2. And this following the description of his glorious Reign in the new Ierusalem , and relating to those times , he saith not , as in the Sardian Interval , I am the Morning-star ; but , the bright Morning-star , by reason of his exceeding great lustre and glory in his Millennial Reign . Why should any one wink against so clear a light and inviolable coherence and congruity of things ? But why he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Sardian Interval , the Expositor has noted in his Exposition of the seven Churches .

Chap. 3. Vers. 4.

WAlking with me in white , is in this Verse made signifie that conversing with Christ by his Spirit , whereby they shall be inabled to walk with him in all innocency and integrity . But in the following Verse , the being cloathed in white rayment , which is the same with walking in white is taken in a different sense , viz. to be prosperous in the propagating the affairs of Christ's Kingdom . Also in the said following verse , those words , I will not blot his name out of the book of life , which interpret the foregoing words , ( viz. that the walking in white , and the being cloathed with white rayment , is the walking in the light of life , whereby we become heirs of the crown of life , and so written in the book of life ) are yet taken to signifie a continued succession of such men to the end of the world , whereas the continuance of such a succession is no reward to the Sardian Church , though it may be joy to them as they are concerned for the propagation of Religion .

Ans. If there be any Errour in this Interpretation , it is , in that the Expositor has not expounded [ to walk with me in white ] in the same sense he expounded [ to be cloathed in white rayment ] which has a Political sense , and signifies the good success of affairs with them . For the Remarker was to remember that the Expositor was giving the prophetical sense of these Epistles , not the literal , moral , or spiritual . And that therefore according to that solid Rule set down , That the Declarations touching the success of the Church that is writ to , before the Epiphonema , signifies politically , so this being cloathed in white is to be expounded accordingly . But being whiteness , signifies as well Innocency as Prosperity , and Innocency is a fitting these few names in Sardis for their prosperous success , that I made use of these different significations so well subordinated one to another , deserves not to be cavilled at , but rather to be approved . And correspondently to this Prophetical sense which must be Political [ I will not blot his name out of the book of life ] is to be understood , that these few names are the durable seed of such a Church as shall last to the end of the World . But to say , this is no reward to them that they have such a durable succession , is a reproach to the Remarker , as if he were a stranger to the true Christian State , and knew not the gratifications of a soul regenerate into the living Image of Christ , who with his Church is one mystical body in succession through all ages ; and therefore what any part of them suffer for the present , if it make for the greater good of the Church for the future , they take themselves to be amply rewarded by so happy an event . And such a success as causes joy to them , as the Remarker acknowledges , must be a proportionable good to them , and if consequent upon their labours and sufferings , a reward thereof . So that such Allegations as these are mere affected Cavils .

Vers. 8. The opened door that cannot be shut , and the little strength signifie not any outward force or army , but that spiritual strength that is attained to by faith , working by love , which makes us become freed by the truth from the thraldom of the worldly Powers , and gain that enterance into the Kingdom of our Lord as never to fall . Both this and the four following verses do shew the Philadelphian Church to be in a Militant State in progress to the victorious state of rest and glory in the Millennium . And what is said in these verses , is spoken of the entire State of the Philadelphian Church , and therefore cannot be referred to the seventh vial as the commencement thereof . But to instance in their signifying a Militant State , &c. The promise , v. 9. to make them of the Synagogue of Satan , who say they are Iews , to come and worship , &c. does plainly shew the Church to be in conflict with such Enemies as pretend to be true Christians , and yet refuse subjection to the true Church , which cannot agree with the Millennial State , when Satan shall be bound and all Enemies put under the feet of Christ , &c. The promise , v. 10. to keep from the hour of Temptation that shall come upon all the world , &c. does evidence and a State far different from that of the Millennium , and does seem to signifie that time of great trouble precedent thereto , Dan. 12. The promise also , v. 11. to come quickly and warning to hold fast , &c. does also plainly shew that the time of the Millennium , when God will reward all his servants , ch. 11.18 . is not then come , though it be near approaching . And the several promises , v. 12. made to him that overcometh , do also evidence the Church to be then , as we have said , in a Militant State . The first of those promises , viz. to make the overcomer a Pillar in the Temple of God , seems to signifie , that he shall be of great Rule and Autority . For the Worshippers in the Temple do chiefly respect the Mosaical or ruling judicial office , as we shew , ch. 11.1 . The next promise , viz. He shall go no more out , &c. does plainly signifie a Militant State , which he that overcometh is promised a cessation and rest from . The three following promises are all much to the same purpose , signifying the great manifestation of the glory of God in such as overcome , whereby it shall be visible to all to whom they belong , &c.

Ans. Here again the Remarker forgetting that we are upon the Prophetical sense of these Epistles , writhes his fancy into a Moral or Spiritual interpretation , though I will not take notice from what kind of spirit this may be . Most undoubtedly the prophetical sense of this eighth verse is Political , and denotes the uncontrollable success of the Church of Philadelphia . But to wrest it to a Moral or Spiritual sense , as it is a Prophecy , is to doe violence to the scope of the Holy Ghost therein . This little force or army , as it is indeed little compared with the other great appearance at the battel of the great Day of God Almighty , are no other than those that follow the noble Heros on the white Horse , Apoc. ch. 19. and the Boanerges's thundring over the great City , divided into three parts . So that the commencement of this Philadelphian Interval is in the seventh Vial , but reaches to the fourth Thunder . Which consideration silences all the pretended Reasonings of the Remarker , against the Philadelphian Intervals comprehending the Millennial Reign of Christ . For the entire State of the Philadelphian Church is comprised in that Interval according to our Hypothesis , and according to Truth , as shall appear . I say therefore briefly , that I acknowledge the Philadelphian Church in part of her Interval to be Militant , that is to the expiration of the seventh Vial or first Thunder . But under the second Thunder according to promise she obtains the Title of the City of God , which is the new Ierusalem , which cometh down out of Heaven from God , just as it is described , Apoc. 21.11 . What can be more plain and express ? Philadelphia therefore must be this new Ierusalem , as sure as Christ will keep faith in his promises . So that the Philadelphian Interval reaches so far as the second Thunder inclusively . But that it reacheth through the Millennium also , may appear to the unprejudiced from what follows . [ And I will write upon him my new Name ] where Grotius expresly upon this very passage says . Hoc novum nomen Christi est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This new name of Christ is , King of Kings and Lord of Lords . Which therefore must undoubtedly respect his Millennial Empire , which yet is given to this Philadelphian Church in whom he shall thus reign . And Grotius again , Apoc. 19.16 . Hoc est nomen illud novum , says he , quod innui , cap. 3.12 . Verè novum si non jus spectes , sed juris eventum . For though he had always a right , yet then at last he was in full possession when his Millennial Empire was erected , which was a new thing , and not before , and he but newly actual King of Kings and Lord of Lords .

But besides this ( keeping still to the prophetical sense , which is undoubtedly Political , ) That first promise , Him that overcometh will I make a pillar in the Temple of my God , and he shall go no more out , implies plainly the perpetuity of the Philadelphian Church to the Worlds end , though otherwise modify'd and differently denominated in the Laodicean Interval . Here , Him that overcomes , respects the whole body of the Philadelphian Church , and therefore the Philadelphian Church shall reach to the Worlds end , though it afterward vary in modification and denomination , namely , after the expiration of the Millennium . He must wilfully wink , and perversely shut his eyes that sees not this truth clearly already . And the Remarker seems to doe so in so violently wresting the signification of a Pillar in the Temple of God , which so naturally signifies stability and permanency , to the signifying great Rule and Autority , upon a dark private notion of his own , ch. 11.1 . ( which we will examine when we come to it ) as if he were wiser than Christ , and knew his meaning better than himself . For he plainly expounds this Pillar , of stability and permanency in saying , And he shall go no more out . So stable and permanent shall this Philadelphian State be , as a Pillar in a Temple , whose removal would hazard the whole Edifice . And this terrestrial Scene shall fail so soon as this Philadelphian Church shall cease to be . This passage he thus mis-interprets , and those other that are so close and home to the business he shuffles off with this general account , That they manifest the glory of God in them that overcome . But they manifest such a glory as belongs to the new Ierusalem and the Millennial Empire of Christ , if we can assure our selves of the sense of any passage from the easie , plain and natural signification of words and expressions .

And now as I was going to say , let us add to all this , That as the Ephesine Interval represents the truly Catholick and Apostolick Church as something declining in her zeal and fervour , and threatned therefore with Persecution : And as the Smyrnean Interval represents her in her Persecution under the Pagan Jurisdiction , but quitting her self couragiously and victoriously upon promised success , that their sufferings would win the Imperial Crown at last , and the Roman Empire turn Christian ; As the Pergamenian Interval represents the same Church exalted out of her Pagan Persecutions , but , upon the degeneracy of the Church into Superstition , Idolatry and Cruelty , suffering again under a Paganochristian Jurisdiction . And as the next Interval , viz. Thyatirian , represents the said Catholick and Apostolick Church suffering under the same Paganochristian Jurisdiction , but quitting themselves nobly , supported by the promise , that these sufferers under Pergamus and Thyatira shall have the rule and possession of whole Nations at the next turn of things , and Respit from their Persecutions and Martyrdoms , viz. in the Sardian Interval : In which there is no complaint of eating things sacrificed unto Idols , as in the Pergamenian and Thyatirian Intervals , nor any Intimations of Martyrdom for not complying therewith , but onely a complaint of that Imperfection of state and signal remisness from what they were at first when newly come out of their sufferings . Which Sardian Interval therefore does plainly represent the state of the Catholick Church emerged out of the gross corruptions and barbarous persecutions of the Roman Church , though themselves yet are not so good as they should be ; although there be in it some few Names , some few excellent Persons that are as it were the seed of a better state of the true Church to come , &c. Now therefore , say I , as these five Intervals represent the state of the truly Catholick and Apostolick Church , so plainly , amply and lively , so does the Philadelphian Interval the succeeding state thereof , where is not onely no Idolatry to be tempted to , nor any Martyrdom for refusing to comply therewith , but also no spot nor wrinkle , nor any such thing but it is entirely holy and without blemish . This is the description of the sixth Interval or Succession of States in the Church Catholick and Apostolick . And therefore I demand here of any man that has any spark of judgment and sagacity left in him , what time this can be but such that includes in it the Ierusalem State and blessed Millennial Empire of Christ , which cannot be more pure ▪ perfect and glorious than this State of the Philadelphian Church . Which is a Prophetical description of some state of the Church as is acknowledged on both hands , and which is to succeed the Sardian , and also that there will be a blessed Millennium on Earth . Wherefore this consideration alone might assure us of this truth . But when there is farther added ; That on him that overcomes , ( that is on the Philadelphian Church ) I will write the name of the City of my God , which is new Ierusalem , which cometh down out of Heaven from my God , &c. Can it be any thing but affected stupour or some strange invincible prejudice , ( a Prophetical sense being allow'd ) that any one should doubt but that the times of the New Ierusalem and Millennial Empire of Christ are included in the Philadelphian Interval , which was the thing to be demonstrated .

Vers. 20 , 21. Christ's coming in to sup with them that open to his knocking , does signifie his receiving them to his Marriage-supper . And his granting to them that overcome to sit down on his Throne , signifies their reigning with him in the Millennium . And these being two promises to the same purpose to be fulfilled in the Millennial State , and being made to the victorious in the Laodicean Church , does manifest the same to be in a militant state precedent to the Millennium . Nor is the degeneracy of the Laodicean Church competent to the Millennial state , of which there 's no account that there should be any such change in it , nor is it imaginable how it should , it being established in that glorious state of righteousness as is described , and having all occasion of evil removed by the Devil 's being bound and all things being made new . And though he be to be loosed again , yet it is not to deceive or work any change in those that belong to the new Ierusalem , but to seduce the Nations about it , who through his deceit are to be stirred up in enmity against it , though before they brought their glory into it and walkt in the light of it .

Ans. To pervert the genuine sense of this Prophecy , here the Remarker interprets that Politically that he should interpret Mystically or Spiritually as he has in other places interpreted that Spiritually which should have been expounded Politically . So sinuous and serpentine a thing is beloved falshood . From v. 15. to v. 20. The declension of the Philadelphian state after the Millennium in their remisness in pursuing spiritual gifts and graces , and breathing after the living image of Christ in themselves and in their propagating of his Kingdom , is prefigured or predescribed ( the Church being depressed then into a new denomination of Laodicean ) and they sharply rebuked and terribly threatned if they do not repent of these immoralities or Dispiritualities , if I may so speak . And thus continuedly in the same Moral sense he still farther upbraids them , that though he , by the searching rebukes of his spirit , knocks at the door of their Consciences to awaken them out of their remisness and litherly formalness , yet they are insensible of his call , being satisfied to celebrate the Lord's Supper without idolatry still indeed , ( as it was in the Popish Mass ) but also without any breathing after the fruits thereof , our living union with Christ and spiritual Communion with him ; and yet he tells them for their comfort as well as reproves them , that if they will open to him through constant obedience to his dictates that they shall fully enjoy his communion and be in a truly living union of Spirit with him , which is the true meaning and scope of the Lord's Supper , and which will recover them again into that wholsome state the Philadelphians stuck to universally in the former Interval . That this is thus Spiritually or Morally to be understood and not Politically , as the Marriage Supper of the Lamb is , Apoc. 19.7 , 8 , 9. is farther manifest in that it is said , If any one hear my voice and open the door , I will come in to him and will sup with him and he with me , viz. at his home ; they will sup together there , which therefore is no invitation of the party abroad to sup . Wherefore what a fond thing is this to apply Christ's coming into our hearts and Souls , and entertaining there spiritual Communion with us , such as is signified by the Communion of the Lord's Supper , unto that Political sense of things , the Jews adjoining themselves to the Church of Christ , and acknowledging him their Messias , their Head and Husband in the above cited place ? This is enormously to strain and pervert the sense of Scripture .

As is also that conceit of interpreting [ to sit down on his throne ] of their reigning with him in the Millennium . For being there is no mention here of such conflicts and persecutions and martyrdoms in this Laodicean state , to which an earthly deliverance and victory , and an earthly crown and dominion was promised in the Smyrnean , Pergamenian and Thyatirian Intervals , nor any mention of the word of Patience , &c. the throne that is here promised must be of another nature , that is , a place or seat in Heaven as universally it is interpreted by Expositors . And being the conflict the Laodiceans are here exhorted to is the subduing their carnal minds and affections , and through mortification to be renewed unto the Heavenly image of Christ by the spirit of life in the new birth , which is the true and onely method of attaining to this Heavenly Throne or Crown of glory , it is very unnatural to understand it of any other Throne than that . But they being roused thus up by the exhortation of Christ to shake off that dulness and torpor of spirit and dead formality and carnality , and to be enlivened again into a quick sense of their duty by virtue of their Regeneration into his living image , that of St. Paul to the Ephesians , ch. 2. will be fulfilled in them . When we were dead in our sins he hath quickened us together with Christ , and hath raised us up together and made us sit ( there is the promised Throne ) together in Heavenly places in Christ Iesus . And that it is an Heavenly seat or Throne , that passage in the promise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , does naturally insinuate according to that in the [ Te Deum ] When thou hadst overcome the sharpness of death thou didst open the Kingdom of Heaven to all believers . His ascending into Heaven and sitting at the right hand of God was the consequence of his sufferings . In which Heaven there are many seats or mansions , as he elsewhere tells us , which undoubtedly he has prepared for every one that overcomes . As Christ after he overcame , sate down in his father's Throne which he gave him ; so all judgment being given to the son , he that overcomes shall sit down in a Throne or seat in Heaven of Christ's giving , as Grotius seems to interpret the words . For it is most natural to conceive the Throne of Christ and of other Victors , though not of equal majesty and glory , yet to be of the same nature , that is to say , Heavenly , as the current of Expositors runs . And it was an Heavenly Throne Christ ascended after he had overcome , not an Earthly Millennial Throne , which according to the Remarker , he had not obtained in the Laodicean Interval , whenas he says expresly he was sate down already in the Throne his Father gave him upon his overcoming . And therefore the like Thrones he promiseth other overcomers .

And lastly , it being so plainly demonstrated before , that the Millennium is comprised in the Philadelphian Interval , it is impossible that this Throne promised to the Laodicean Victor should be understood of reigning with Christ in the Millennium . So that I conceive it is plain enough , that as this Epistolar Prophecy is acknowledged by the Remarker to reach from the beginning of the Church to the commencement of the Millennium , so upon better reason that it reacheth to the end of the world . For when the slate of the Church is divided into so many successions , and prefigured in a Prophetical manner , why should two such notable Intervals as that of the Millennium and the after game of Gog and Magog , &c. be omitted ? It were a rude and immodest thing in me to suppose the spirit of Prophecy defectuous in this point rather than suspect mine own judgment and slowness that may hinder my discerning the completeness and perfection of this Prophecy .

But the Remarker produces reasons why we should think the Prophecy of the seven Churches reaches no farther than the commencement of the Millennium . The first is , Because Christ invites the Laodiceans to the Marriage supper of the Lamb , and promises the Overcomer a Throne in the Millennium .

The Second , That there is no account given that the Millennial state should ever degenerate into the Laodicean .

Thirdly and lastly , That it is unimaginable that the Millennium , being established in that glorious state of Righteousness that is described , and all occasions of evil removed , the Devil being bound , nor to be let loose again upon those that belong to the new Ierusalem , but onely upon the Nations ; that the Millennial state should degenerate into the Laodicean .

But I have already answered the first by shewing that Christ's promising to sup with him that opens to him the door is no invitation to the Marriage Supper of the Lamb , nor the promised Throne an Earthly Throne in the Millennium , but a promise of the Heavenly Kingdom which this Throne signifies . According as our Saviour promises his Apostles , Luk. 22. I appoint unto you a Kingdom as my father has appointed unto me ( which hugely fits this place , To him that overcometh will I grant to sit with me in my Throne , even as I also overcame and am sate down with my father in his Throne ) that ye may eat and drink at my Table in my Kingdom , and sit on Thrones judging the twelve Tribes of Israel . Which place is parallel to that of Matth. 19.28 . Verily I say unto you , ye that have followed me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( which Grotius expounds by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Munster by Resurrectio Mortuorum ; and Calvin says , Non dubium est quin hîc de extremo die loquatur Christus ) at the Resurrection when the Son of Man shall sit on the Throne of his glory , ye also shall sit on twelve Thrones judging the twelve Tribes of Israel . So that this is also a Throne of Iudicature , a Laodicean Throne , from which this Interval in one respect has its denomination , because at the close thereof Christ with his Saints will judge the people , which makes this promise the more suitable . And that the Saints should have their Thrones of Judicature then to judge the people with Christ no man can much marvel at , that considers that of Saint Paul , 1 Cor. 6.3 . Know ye not that we shall judge the Angels ? that we shall be co-approvers of the sentence of Christ against the Devils and wicked Souls at the last day ? which shews how fitly , unforcedly and naturally this Throne here promised is understood of the Heavenly Throne , as I have demonstrated it cannot be understood of an Earthly Throne in the Millennium .

To the second I answer , That there is a very good account out of the Apocalypse to be given why we should think that the Millennial or Philadelphian estate will at last degenerate into the Laodicean . It is true there is no express imputation of any fault upon the beloved City in the Prophecy of the opened Book , but that after the Millennium there is a change of affairs is thence plain , it telling us of the loosing of the Devil , and the endeavours of Gog and Magog to subdue the Holy City , but the reason in that Prophecy is omitted , and it is the artifice of concealment in the Apocalypse to omit things in one Vision and supply them in another , and the supplement is manifest in this Vision of the seven Churches . For the Laodicean Interval succeeding the Philadelphian which I have demonstrated to include in it the Millennial Reign of Christ , must needs synchronize with that state of the Church which is after the Millennial Empire . Wherefore the reproofs of the Church of Laodicea for their Lukewarmness and Remisness in the affairs of the Kingdom of Christ , and neglecting to retain and propagate that inward state of the spirit of life in the new birth , but resting in a dead , formal , though otherwise unexceptionable , external worship of God , &c. this shews the reason of the Devil 's being let loose again , that he might raise stirs against the Church , and so they might reflect upon their condition , and repent them of their Lukewarmness and Remisness . Which Hypothesis is more agreeable to the Iustice of God and his care over his Church , than that he should loose the Devil again and raise storms against his Church no man knows why nor wherefore .

To the last I answer , that it is very easily conceivable , though the Church does at last become so pure and spotless , so holy and righteous , yet that in process of time it may decline . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In this state of mortality nothing can be absolutely firm and durable . Did not the blessed Angels who were created in unspeakable purity and glory fall from their station ? who yet had no Tempter from without , for there were no Devils that needed to be tied up before the Angels fell . Wherefore as to that point they had as much advantage as the Philadelphian Church , but exceeding much more in being Spirit and not Flesh. But the Philadelphian Church will be mortal flesh as other sons of Adam . Wherefore in long process of time they may well degenerate something even before the loosing of the Devil out of Prison . And when he is loose again , it is but a precarious surmise to think he can act onely upon the Nations that are not in communion with the Church . For when he is loose he is as he was before he was imprisoned . Nor is there any ground to restrain the word [ Nations ] to those onely that are not in visible communion with the Church , but it may very naturally signifie that multitude of Nations and People in the World whether of the Church or not . And it is a rash presumption to suppose that the Nations that walk in the light of the new Ierusalem are not converts to the Christian Faith , forasmuch as they are said to be saved ; or the Kings of the Earth that bring their glory into it that they are not whole Kingdoms converted to the Christian belief as that auspicious acclamation foretells , that the Kingdoms of the World are become the Kingdoms of the Lord , and of his Christ , &c.

Wherefore we see that there is not the least shadow of reason , but that the Prophecy of the seven Churches is a Prophecy of the state of the Church distinguished into seven Intervals from the beginning of the Church to the end of the World . Which may the better assure us that the two Prophecies , the one of the sealed Book , the other of the opened Book , are so likewise .

Chap. 4. Vers. 3.

THE pure transparent Iaspar stone is an Emblem of Holiness , and the red Sardin stone of Iustice ; and therefore he that sate on the Throne being like unto them , does signifie the Holiness and Righteousness of God in executing of Judgment , and so does better sute with the occasion of the Vision , ( it being a Representation of God on his Throne of Judicature as Judge of the World ) than to make the firmness of the one to signifie the strength or omnipotency of God ; and the red fiery colour of the other his piercing Activity , &c. But indeed it is not of a fiery red , but of a dead red colour .

Ans. God is not represented here on his Throne of Judicature , but simply in his Chair of State , as I may so speak . It is the Throne of the Divine Majesty as Creator and Governor of the World , and more peculiarly of his Church , according to that Doxology , v. 11. Thou art worthy , O Lord , to receive glory , and honour , and power ; for thou hast created all things , and for thy pleasure they are and were created . Wherefore Grotius judiciously notes that the Iasper does signifie invictam Dei potentiam ( which we may briefly call his radical Omnipotency , or rather the necessity of Existence of his indiscernible essence . ) And the Sardius ( which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to in Hebrew , so called from its redness ) vim Dei activam qualis in igne est . They are his very words on the Text. And Zegerus tells us , that Tychonius , Primasius and Beda , all three make the Sardius to have the colour , of fire . To which you may add Victorinus , Rupertus , Richardus and Lyranus , who all give the signification of fire to the Sardius . And Aretas expresly says in Cornelius à Lapide , Sardius quia sanguinei & ignei coloris est , igneam , i. e. sublimissimam & efficacissimam Dei naturam significat . But what the Remarker objects , that the Sardius is but of a dead red colour , is not true of the best sort , and least true in the appearance of the Vision . Where though the colour was not so brisk as that of a flame ( for there are three differences noted here both in Greek and Latin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Pruna , Flamma , Splendor , ) yet it might very well be like that of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or pruna . Which sutes best with the Vision in Ezekiel , which answers to this , and is noted in the Exposition it self .

Vers. 4. These Elders are onely Spiritual Rulers in the same sense , as they and the four Beasts , ch. 5. are said to be Rulers . For they come together in thanksgiving , from being redeemed from the Earth , and made Kings and Priests , &c. So that the reigning here signified is such as is common to all Saints ; and therefore it 's a gross perverting of Scripture to appropriate it to worldly Princes .

Ans. The Song of Thanksgiving is this , ch. 5. v. 9. For thou wast slain , and hast redeemed us to God by thy bloud out of every kindred and tongue , and people , and nation . What wonderfull weak arguing is this ? Because the Kings out of every Nation are redeemed by the bloud of Christ , and publickly confess the same , therefore they are no more Kings of any Nation than the common people that are so redeemed . As if true Christianity took away all subordination of Ranks and Degrees in the world . Why then have they not all Crowns , if they be all Kings alike ? or why has any so ? Who grosly perverts Scripture now ? And what does the Remarker mean by worldly Princes ? If he means worldly-minded Princes , this contradicts the Scene of things here , which is a Representation of the Millennial Happiness and Holiness upon Earth , and therefore these four and twenty crowned Elders or Monarchs are not supposed worldly-minded . If he makes them worldly Princes , because they are still in the world , that is , on the Earth ; that 's a contradiction to Christ's Millennial reign on Earth , The Millennium must be in Heaven then , not on Earth . If subordination of Ranks and Degrees , from the Prince to the Pezant , make them worldly Princes , the Polity in Heaven is worldly . For there is a subordinate Hierarchy of Angels there , and Archangels , of Powers , Principalities , Dominions and Thrones , Colos. 1.6 . and so the Millennial Reign will be no where . O but it is said in the following verse , And hast made us to our God Kings and Priests , and we shall reign upon the Earth . Ans. This questionless alludes to that which God commanded Moses to tell the children of Israel touching him , Exod. 19.6 . And ye shall be to me a Kingdom of Priests , which is called a Royal Priesthood , 1 Pet. 2.9 . and the Apocalypse more distinctly styles the true Church in those happy days Kings and Priests . But as under Moses the Nation being called a Kingdom of Priests , it did not confound the distinction betwixt Priest and People , but Aaron was the High Priest , and had other Priests under him , And Moses was King in Iesurun , and had the heads of the Tribes under him ; so the four and twenty Elders , and the four Beasts , the whole body of the Church joining together in this Doxology , Thou hast made us Kings and Priests , and we shall reign upon Earth , does not confound ( with him that has a distinct understanding ) the subordinate degrees and ranks of men , but there may be Kings , and Bishops , and Priests that are in another sense so , than the common people are . Therefore this ground is exceedingly too weak to support such a monstrous Paradox in Theology and Politicks . That the reign of the Messias alters not the course of Nature , but sanctifies it and makes it holy , is an opinion of some of the best of the Rabbins . And to give unnatural Expositions of Prophecies , is to cast a Mist before the eyes of men , that they will not be able to discern when they are fulfilled . As if the Millennium will never be till Princes be no more Kings than the people ; As the Iews fansie the times of the Messias , not yet come , because the Lyon does not yet eat Hay with the Oxe .

Vers. 6. The Sea of Glass being the Laver of Regeneration , does not signifie the condition of those that are regenerated thereby , but that which does regenerate them , viz. that Manifestation of God in our Lord Jesus , the glory of which we beholding as in a glass , are changed into the same Image from glory to glory .

Ans. Why may not the Laver of Regeneration signifie the condition of those that are regenerate ? For , qualis causa talis effectus . Why may not then the quality of the one signifie the quality of the other ? The pure transparent Laver of Regeneration , the purity of the Regenerate , and their perviousness to be shined into and illuminated by the Spirit of God . This is spoke more within compass than the Remarker's turning the Font into a Looking-glass , especially if we consider that Sea signifies a Body of people . Besides , according to the Remarker's own self , The manifestation of the glory of Christ regenerating us into his own Image , and so we becoming like Christ ; that which represents him that regenerates , represents us also regenerated into his Image ; whence it is plain , that the Sea of Glass represents the Regenerate people , and that the Remarker contradicts himself .

Chap. 5. Vers. 1.

WRitten within and without , cannot signifie the outward sense or symbols of the prophecy , and the inward sense or things represented thereby ( for that inward sense cannot be written , but onely the words or symbols containing it , so that one writing must serve for both ) but does plainly mean that the outward writing contains the Prophecy of the Seals and Trumpets , and the writing within that of the opened Book .

Ans. It is a childish thing to think that the book seen by Iohn was written with all those words contained in the Apocalypse , but it was a symbol of the Compages of those Prophetical Representations , and of the inward meaning of them contained in the mind of Christ and the Holy Angel sent to Iohn . Now as the Book in general was a symbol of the figurative Representations , and the inward meaning of them in the mind of the Angel , that is to say , of the inward Prophetical sense of them ; so the being writ within and without distinctly signifies , the latter the external Representations and Symbols of the Prophecies , and the being writ within the real prophetical sense of the figures and symbols . And of the being writ within and without , that this is the natural sense of it , is moreover manifest , because all the ancient Interpreters have been harping much upon that string or something like it . S. Ierom amongst the rest will have this Book to signifie the Scripture : and the being writ within and without to signifie the literal and mystical sense . But certainly this sense which I have given is much more natural , which restrains it to this present Book of Prophecies , and to the symbolical sense and real prophetical sense thereof . To take away this sense , and tell us onely that the matter not being able to be contained in the inside of the rolled Book , the rest was fain to be writ on the outside , so that it was Liber opisthographus , is either to trifle or doe worse , to reproach the Pen-man as either over-sparing of his Parchment , or overseen in the proportioning it to his matter . But this intimation of these two senses I have noted is usefull and weighty , whereby the vanity and madness of those Interpreters is discovered that confound the symbolical sense with the real or Prophetical , as R. H. has done . See the Expositor's Epilogue , sect. 10. And this of our Remarker's is of little more weight than the rest , viz. That written within and without must mean the disposal of the Prophecy of the opened Book within , and that of the Seals and Trumpets without . To what purpose is this Intimation ? And besides , it is an Hysteron-proteron , to write that which is last in the inside , and that which is first on the outside , quite contrary to the mode of Opisthographal Writings .

Vers. 6. In the midst of the Throne and the four Beasts , is not between the Throne and the Beasts . For if the Beasts stood so round about the Throne , the Lamb could stand but between the Throne and one Beast . But the Beasts are here indeed upon the Throne , as the Seraphims in Esay , and so the Lamb rose up in the midst , &c. Which appears farther from one of them , giving the seven Vials to the seven Angels .

Ans. If twenty Beasts stood round about the Throne , the Lamb could stand betwixt the Throne , and but one Beast . And the Lamb may be said to stand betwixt the Throne and the Beasts , though he stood but betwixt the Throne and one Beast , as is manifest both out of phrase of Scripture and common speech , so that that is but a slight exception . But if the Beasts are indeed upon the Throne , as the Remarker would have them , they are in good truth , very unmannerly Beasts . Nor could they excuse their presumption from the example of the Seraphims in Esay . 6.2 . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there both Kimchi and Aben-Ezra render Iuxta , not Super , near or by , not upon ; and Munster and Grotius , with other Interpreters of the best note , agree thereto . And why one of the Beasts may not give the Vials to the seven Angels , standing by the Throne , as well as being upon it , I understand not . These Beasts in Heaven are Angelical bodies or companies , and therefore Peganius his Note on ch. 15.7 . is ingenious , who understands it of the Angelical General , who had the Lyon for his Ensign , &c.

Chap. 6. Vers. 2.

THE warfare of this Conqueror is not spiritual , but his Conquering signifies his victories over the Iews by the Roman Armies , whereby he fulfilled what he had foretold of sending forth his armies to destroy those Murtherers , &c. And his , to conquer , signifies his like success against the Roman Empire by the seven Trumpets and Vials , &c.

Ans. The Prophecy of the seven Churches commences from the very beginning of the Church upon Christ's Ascension , and sending upon the Apostles the Holy Ghost . Wherefore there is more humour than judgment to thwart Mr. Mede's Interpretation of the Rider of the white Horse with a bow in his hand , to whom a Crown was given , the Imperial Crown no doubt . For the aim of his War was to turn the Roman Empire Christian , which was effected under the sixth Seal . Which Rider of the white Horse Mr. Mede understands of Christ . Wherefore when Christ upon his powring down the Holy Ghost had fitted his chief Commanders in this Evangelical warfare , to carry on the design of converting the Empire to Christianity , why should not he be this noble Heros on the white Horse , not F. Vespasianus , nor Titus , his Son , who sack'd Ierusalem , thus making the Prophecy to commence forty years later than it should ? The warfare therefore of this Conqueror is both Spiritual , or Evangelical , and Political ; that is to say , the external guidance of affairs , as his moving Vespasian to his Wars against the Iews , and giving him that success is in order to the propagation of the Gospel through the Empire . And it is well known that Iulian , to hinder the growth of the Gospel , encouraged the Iews to rebuild their Temple . But this noble Heros on the white Horse , by his invisible Powers miraculously defeated the design , as you may see in Ammianus Marcellinus . The stretching his going forth conquering and to conquer , to the seven Trumpets and Vials seems to me a forcing of the Text ( beyond its proper intention ) needless and impertinent . Christ was so far from a conquering condition under the Trumpets , that his two great Enemies , Mahomet and Antichrist , had in a manner over-run his Kingdom in those times .

Vers. 8. Fourth part , is not here used , because the destruction did not reach over all the Empire , for some of the Trumpets which reached but part of the Empire , are said to fall upon the third part of the Earth , &c. because a third part is used as a Symbol of the Empire .

Ans. But where is [ a fourth part ] used for a Symbol of the Empire ? Wherefore it is plain there is not the like Reason in both . And a fourth part of the Earth being less than a third part of the Earth , it is plain that a portion less than the whole Empire is intimated thereby .

Vers. 12. The Civil Autority , and not the Draconick Majesty , is the Sun , and the Priesthood is the Moon ; and the Draconick Majesty exercising its Autority in both , is included in both .

Ans. This is dictated , not proved . If the Draconick Majesty influence by his Autority both the Priesthood and the Secular Magistracy , there is then one Sun and two Moons . For derived Autority is mutuatitious , as the light of the Moon , and that which derives it , is as the light of the Sun , innate and Original . But the secular Moon is not considered in this Vision . It lay upon the Remarker to prove it .

Vers. 14. The Heavens departing as a scroll , signifies a dissolution of the Pagan Magistracy , as well as of the Hierarchy ; and therefore it is said in the following verse , The Kings of the Earth , and great men , and chief Captains , &c. called to the Rocks and Mountains , &c.

Ans. The Kings of the Earth , and great Men , and chief Captains calling to the Rocks and Mountains , &c. does not signifie a dissolution of the Secular Magistracies , but it sets out the fear of those great Men that would support by their Arms the Pagan Religion ; who though they perished some of them in the quarrel , yet the constitution of the Empire as to Seculars , continued still the same , the same Orders and Offices , Emperours , Consuls , &c.

Chap. 7. Introduction .

THE first six Trumpets cannot ( as the Introduction to this Chapter makes them ) be a vengeance on the Roman Empire for persecuting the Primitive Christians , because it was destroy'd ( viz. The Western Empire which is here intended ) by the three first of them . The fourth is upon Rome , under the seventh Head , viz. The Ostrogothian Kings ; the fifth and sixth do concern both the Greek Empire and the Ten-horned Beast under the eighth Head . Also it is unagreeable with the making the Christian Emperours the seventh Head , by reason of the Church being then Symmetral . For it is unreasonable that the Empire being then in so regular a condition as is supposed , should be punished for its former Irregularities . But the Ostrogoths were indeed the seventh Head , as will be afterward shewed .

Ans. If the Expositor had said all the six Trumpets were a vengeance on the Roman Empire for persecuting the Primitive Christians , the Objection had been the more valid . But he says onely , In the time of the six Trumpets vengeance is taken , &c. And I think if the Western Empire was destroy'd by the three first of them , vengeance is pretty well taken of the Empire . And if the Greek Empire and Ten-horned Beast , of which the Greek Empire is part , be concerned in the fifth and sixth Trumpets , vengeance is farther taken of that Empire that was the Murtherer of the Primitive Martyrs : In which many of the Pagans remaining at first , and the Empire degenerating so generally into new Paganick Superstitions and Idolatries , it is no wonder these plagues of the six Trumpets should thus fall upon them . But there are two farther mistakes in the Remarker ; The first is , that the Church about the commencement of the Trumpets was Symmetral , which is contrary to the Expositor's Hypothesis ; and when the Church became Asymmetral , the Christian Emperours who followed the guidance of the Church in the same measure , became Asymmetral also , and were the Head of the Beast , that was , is not , and yet is , in that measure it had degenerated into that form . The second is , that it is unreasonable that God should punish the Empire while it was in so regular a condition . For ( to omit how the marked or sealed company were safe , and that there are several passages in History testifying thereto ) that which Mr. Mede has here noted is considerable . Neque sera , saith he , Christianorum Imperatorum ibi rerum potiuntium pietas justitiae Dei intercedere debuit non magìs quàm Pietas Iosiae ut regnum Iudae sanguinis à Manasse effusi reum , excidium à Deo decretum effugeret . See 2 King . 2.16 . And the making the Ostrogoth Kings one head of the Beast ; how vain a conceit that is , I shall note in its proper place .

Vers. 2. Christ is not called the East , but the Day-spring , &c. And the naming him from a quarter of the Heavens , is an improper Appellation , though to name him from the light arising there , is proper . And the Angel's ascending from the East was , because he came to seal those that were the Children of light , faithfully keeping the doctrine of the Sun of righteousness , and therefore did sutably to his office come from the Region of light .

Ans. There wants no farther answer to this Exception , than what may be read in the Notes on this second verse . When Christ is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is here rendred the East , a quarter of the World is not understood , but the light arising in that quarter .

Vers. 9. The Palm-bearing Multitude are not the Victors over the Beast , but the Primitive Martyrs , who slain under the Altar , cryed for vengeance in the fifth Seat , and being there comforted with white Robes given them , and told that they should rest a little , whilst their brethrens sufferings were accomplished ; that time being expired , they in their white Robes come in Triumphant Acclamations , entering into the happy state here described , which is the Reward of their sufferings , as the first Resurrection is the Reward for the Sufferers under the Beast . But for the Victors over the Beast to be here signified , is improbable ; both from the unseasonableness of it before the sounding of the Trumpets , and the needlesness of it . Because what is said here , if meant of those Victors , is more fully set forth after the sounding of the Trumpets ; Nor is there mention here of their advancement to Rule , or of judgment being executed upon their Adversaries , which are the chief burthen of those Songs and Acclamations after the seventh Trumpet . Also here they are said to be without fault before the Throne of God , and to serve him day and night in his Temple ; whereas of the Victors over the Beast in the New Ierusalem state it 's said , the Throne of God and the Lamb is in it , and I saw no Temple there . The cry here also of salvation to our God , v. 10. does answer to that loud voice in Heaven , ch. 12.10 . Now is come salvation and strength , &c. Which seems to be uttered by an Angelical quire , but is a rejoicing at the same salvation wrought by the Devil 's being cast out , as is intended by this cry , &c. There 's also no coherence or connexion betwixt the sealed company and the Palm-bearers , to make the sense here given allowable . For the sealing is before the beginning of the Trumpets , and the other not till the end of them . And though the signification of the sealing may reach to the end of the Trumpets , yet the coherence of all Prophecies being primarily in the Cortex or Schemes and Symbols , and secondarily in the sense contained in them ; there being no such coherence here in the former , neither can there be in the latter .

Ans. The making the Palm-bearing multitude the Souls of the Primitive Martyrs , is a mere conceit , and quiet out of the Rode of Prophetical Interpretation of the Apocalypse , which insisteth not upon the Description of the State of Souls in Heaven , but of the State of the Church on Earth . That short hint , touching the Souls of the Primitive Martyrs under the Altar , that they should rest , that is , expect a little while and their bloud would be revenged , and that in the mean time they were put in an happy condition , signified by their white Robes , is sufficient ; what more can be expected to be said of them ? But the description of the Palm-bearing company does not sute with separate Souls in Heaven , but with the Inhabitants of the New Ierusalem on Earth , as may appear to any unprejudiced Reader of the 15 , 16 and 17 verses of this Chapter . The conceit is so extravagant , that according to the Remarker , instead of having but two Resurrections , we shall have three . So that instead of Blessed and holy is he that has part in the first Resurrection , it should be said , Blessed and holy is he that has part in the second Resurrection , if there was a Resurrection before it , answering to the first Resurrection of them that suffered under the Beast , as this passage in the Remark implies . And that the Victors over the Beast should be here intimated , is neither unseasonable , it being upon the Excursion of the time of the sealed , and forearmed against the plagues of the six Trumpets ; Nor needless , it being the Artifice of the Apocalypse to represent the same time , and state of things , more and less perfectly or fully , and to supply in one Vision what was omitted in another . So that it is no wonder that this Vision notes onely their Peace , Holiness and Security from Persecution . Consider the Expositor's Explication of those verses . And for their serving God day and night in his Temple , that is no other Temple than that in the New Ierusalem , of which it is said , The Lord God Almighty , and the Lamb is the Temple thereof . And certainly the Cry of Salvation may well be as loud among the Victors over the Beast upon the Rising of the Witnesses and the seventh Vial , as on the defeat of Paganism in Constantine's time . And as for the Sealing , though it be declared before the sounding of the Trumpets , yet the nature of the thing does necessarily imply , that it is performed all along the succession of the Church through the first six Trumpets . And lastly , the coherence of all Prophecy is primarily and radically in the things predicted . But the coherence of the Cortex is a slippery hold , it being framed and fitted very often merely for external ornament and embellishing . This is so obvious and frequent in the Apocalypse , that it is needless to name any example . Wherefore this sealing and sealed ones reaching to the end of the sixth Trumpet , a mention of the Victors over the Beast , the Witnesses rising at the Exit of the sixth Trumpet , is seasonably and orderly placed , and with all imaginable dueness of coherence , which was the thing to be demonstrated .

Chap. 8. Vers. 8.

SEA is not used here as signifying Three or Third , and so being a character of the Roman Empire , but signifies the universal dominion of the Earth , as it does in Daniel's Vision of the four Beasts , where the four Winds are said to strive upon the great Sea , &c. And the Roman Empire being reputed a third part of the then known dominions of the Earth , it 's therefore called a third part of the Sea .

Ans. The Expositor does not here say that Sea signifies Three or Third , but that it signifies the Terretories and Jurisdiction of Rome , the Number Three or Third being the character of the Roman Empire . But the ill pointing of the place , made the Remarker mistake the sense , and make so wise a Remark .

Vers. 12. The Sun signifies not the King onely , but the Legislative Autority , wherever it resides , that being the Light whereby the affairs of all Dominions are guided and governed ; the Moon signifies those who have the Rule and administration of matters in Religion , and the Stars the Grandees or chief Ministers in the Government .

Ans. The Remarker is of one mind , but Achmetes and the Indian , Persian and Aegyptian Onirocriticks of another , who say the Sun does 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , constantly and immutably signifie the King , the Moon the next in power to him . But that it signifies the Legislative Power in abstracto , is the private fancy of the Remarker , for which he has neither Reason nor Example . And the same is to be said of the Moon 's signifying the Priesthood . That it signifies next in Autority , is warranted by the Interpretation of Ioseph's Dream of the Sun and Moon and eleven Stars worshipping him , where the Moon is interpreted his Mother , though no Priest , as the Sun his Father .

Chap. 9. Vers. 2.

THE Sun darkned here is not the Gospel , but the Autority or Legislative Power of those Dominions over-run by the Saracens , and Religion but secondarily concerned , as it suffers by the suffering of the Autority which upheld it . And as the Sea denotes the many Dominions of the Earth , so does the Sun here signifie the various Powers or Autorities that governed them .

Ans. That the Sun does not signifie Legislative power in abstracto , but the highest person in Autority , I have noted already . And though one great Sea may signifie a comprehension of several distinct Kingdoms subject to tumultuate , or rather War one against another , as having no union under one Head ▪ yet the several Heads of these Kingdoms cannot so properly be represented by one Sun , which naturally implies one Head over them all . Wherefore being that the Saracens over-run so many Kingdoms and Principalities , if this must be the darkning of them , it would then have been said that the smoak of the Abyss darkned the Stars . For when Multitudes of Kings and Princes are concerned together , that have no dependence one of another , they are then signified by Stars . Whence the Red Dragon is said to have pulled down so many Stars with his tail , that is , to have subjected so many Kings and Princes to the Roman Empire . Wherefore it is rashly pronounced , That the Sun-shine of the Gospel of the Sun of righteousness is not meant by the Sun that is here said to be darkned , whenas the smoak of the pit must be Mahometism . And therefore in this passage Religion most certainly is related to , and is the main concern of the whole Book of the Apocalypse , and other things predicted merely in order to it , viz. to the right worship of God through Jesus Christ . And therefore that sense which is easie and natural , and tends that way , is most assuredly the true sense of any passage of these Prophecies . See the spiritual signification of Sun in the Expositor's Alphabet of Iconisms .

Chap. 10. Vers. 2.

THE Ten-horned Beast did rise out of the Sea , and two-horned Beast out of the Earth ; and our Saviour setting his right foot on the Sea , and his left foot on the Earth , does signifie here his coming down from Heaven , to put down all Autority and power under his feet , the Earthly Powers within his Kingdom being within the seventh Trumpet to be abolished , and all things to become new , by forming a new Heaven and a new Earth , or establishing the Kingdom of Heaven upon Earth ; and so making the Kingdoms of the World become the Kingdoms of our Lord , and of his Christ .

Ans. This Remark is not much amiss , saving that it lears toward that foul conceit , that there will be no Monarchy nor Princes over their respective Principalities and Kingdoms , where the Kingdom of Christ is set up , whenas the twenty four crowned Elders do most certainly denote the pure Apostolick Christianity of those many Kings and Princes that will be contained within the Kingdom of Christ in the Millennium : And setting one foot on the Sea , and another on the Earth , refers particularly to the vanquishing the ten-horned Beast that came out of the Sea , ch. 13. and the false Prophet or two-horned Beast that came out of the Earth , v. 11. ( out of a Clay-pit , for the Clay in Daniel signifies the Ecclesiastick regenerating party ) which two , ch. 19.20 . are taken alive and cast into the lake of fire and brimstone .

Vers. 3. The sounding of the seventh Trumpet is plainly not at the time of the roaring of the mighty Angel , and therefore cannot be branched into the seven Thunders . For after his roaring and the seven Thunders uttering their voices thereon , and the other matters after declared , there is a Regress to begin a new Prophecy of the Contents of the opened Book , and to bring the same down to the seventh Trumpet also , that the affairs of the six Trumpets and the opened Book ( viz. during the time of the Antichristian and worldly Powers ) being connected as synchronizing the seventh Trumpet , might close both together . The seven Thunders therefore seem symbolically to signifie a preparation of the Christian party against the great day of God at the seventh Trumpet , as the three unclean spirits , like Frogs , are of the Antichristian party . That as the latter bestir themselves with miraculous deceits to excite the Princes of the Earth to battel , so the former signifies a miraculous power of spirit , that shall exert it self in many Christian Heroes , whereby they shall become exciters and conductors of the Christian party to the same ; and hereunto shall also become Boanerges's thundring out such powerfull convictive testimonies against the abominations of their Enemies , and such denunciations of God's judgments against them for the same , as were not meet before that time to be uttered , and therefore were to be sealed up , &c. Some such meaning seems to be signified in Micah , ch. 5. v. 5 , 6.

Ans. The more clearly to decide this point , let us consider that the Apocalypse consists of three Prophecies , The Prophecy of the seven Churches , The Prophecy of the sealed Book , and the Prophecy of the opened Book ; And that as it less derogates from their perfection , to be conceived each of them to reach from the beginning of the Church to the end of the World , viz. of the affairs of this Earth , so of the first of them I have proved the same , as also shown that the second commenceth from the beginning of the Church , and that it reaches to the end of the world , is plain from hence . The whole time of the Book consists but of seven Seals , and some things of the book reach to the end of the world , therefore the seventh Seal must reach to the end of the world . And the seventh Seal being divided into seven Trumpets , the seventh Trumpet must reach to the end of the world . Wherefore it is plain that the Prophecy of the sealed Book reaches to the end of the world ; And if this Reasoning will not serve , I will anon confirm it by the Oath of the Angel . But in the mean time let us farther note , that the sounding of each of these seven Trumpets , and the Visum of each Trumpet do synchronize or are of equal extent , begin and end together . As for example , The Visum of the sixth Trumpet , which contains the over-running of the Turks , and the general Impenitency of the Western Christian World for their Idolatry , &c. c. 9.20 . The sixth Trumpet , I say , is conceived to sound all the while this Visum continues . Now the seventh Trumpet belonging to the Prophecy of the sealed Book , it was ( before we come to the Prophecy of the opened Book ) immediately to succeed the sixth , and to sound all the time its Visum is exhibited . But it is manifest the roaring of the Angel immediately succeeds the sounding of the sixth Trumpet ; wherefore it is plain , that the roaring of the Angel is substituted in the place of the sounding of the seventh Trumpet ; and that the roaring of the Angel , as well as the sounding of the seventh Trumpet , reacheth to the end of the world . But the Text says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he cryed or roared , ( not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he had cryed ) seven Thunders uttered their voices . Wherefore this roaring of the Lyon of the Tribe of Iuda , which reaches from the sixth Trumpet to the end of the world , is divided into seven Thunders . But the seventh Trumpet reaches from the sixth to the end of the world , therefore the space of the seventh Trumpet is divided into seven Thunders . And how easie , natural , and indeed inevitable is this to one that is not blinded with prejudice . That in this Prophecy of the sealed Book , as the seventh Seal is divided into seven Trumpets , so the seventh Trumpet ( which as the rest belongs to the Prophecy of the sealed Book ) should be divided into seven Thunders , those seven Thunders immediately following the sixth Trumpet , as the seven Trumpets immediately follow the sixth Seal . Out of all which it is manifest , that the Prophecy of the sealed Book reacheth to the end of the world , as well as the Prophecy of the seven Churches .

Now therefore to consider the Remark on this verse , it is manifest out of what has been said , that the seventh Trumpet does synchronize with the roaring of the mighty Angel , because his roaring is substituted into the place of the sounding of the seventh Trumpet , which reacheth to the end of the world , and that roaring being branched into seven Thunders , that the seventh Trumpet is branched into seven Thunders . Nor does the Regress to begin a new Prophecy of the Contents of the opened Book clash at all with this synchronizing of the seventh Trumpet , with the roaring of the Angel and the seven Thunders , but most naturally agree with it ; this roaring and seven Thunders reaching to the end of the world ( to the utmost term of the Laodicean succession , of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Ptolemy calls it , Laodicea combusta , Laodicea burnt down by Thunder and Lightning from Heaven at the Conflagration , which congruity in all likelihood gave occasion of denominating these seven divisions of the last Trumpet from Thunders ; and farther confirms , that these Thunders reach to the end of the world ) , and therefore the most fittingly intimates a Regress to a new Prophecy , namely , to that of the opened Book . Which , if we will not derogate from its perfection , must , as the two former , reach from the beginning of the Church to the end of the world . And as for the synchronizing of the affairs of the first six Trumpets , with those of the opened Book , till the seventh , that it is a precarious surmise , will appear in its due place . But now it being so plain , that the seven Thunders synchronize with the seventh Trumpet , it is manifest that all that the Remarker delivers about the Frogs , and Hero's , and Boanerges's ( the seven Thunders being a symbol of no such things , but of a distinction , as other sevens in the Apocalypse , of that last space of time into so many Intervals ; and those things being before the seventh Trumpet , according to his supposition , ) it is manifest , I say , that all those conceits of the Remarker are onely an idle evanid Dream .

Vers. 4. As , [ Write not ] viz. the things which the seven Thunders uttered , is the general translation , so is it far more agreeable with the command to seal them up , than that singular Translation , Thou shalt write them hereafter . For if they were to be written at all , where should they be written but here where they are uttered ? And to write them hereafter , is to make them belong to the opened Book , whereas they belong to the sealed Book , if the seventh Trumpet be branched into seven Thunders .

Ans. His Remark upon this verse is more material . But I answer , that it is not one single copy we rely on . The Biblia Regia , says David Pareus , has it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt write them hereafter . And Andreas , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Write them hereafter . And the copy that Grotius comments on , whatever it is , has it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt write them hereafter . And I must confess I do little question but that is the true Reading , whenas our ordinary copy has it , which our English Translation follows , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which corrupt Reading , I conceive , proceeded from the heedlesness or unskilfulness of some Scribe , and some ill writ copy , which made him turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , written contractedly thus , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so made it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being the future tense , and therefore not so fitly applied to a present action , others turned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But from this and for that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is superflous , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had been enough ; or if a Pronoun had been to be added , it would rather have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the whole command would have run thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But whatever Writers or MSS have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I conceive that after the true Reading 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was corrupted into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was turned into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by some busie Critick or Scribe , which others afterward might follow :

From these considerations , I say , I do strongly suspect , or rather not at all doubt but that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the true Reading . And it agrees very well with the command to seal them up , as being needless to relate the affairs of the seven Thunders here , because they shall be related in the Prophecy of the opened Book , that Prophecy containing the Fate of the Church as the other of the Empire ; And therefore this is but a more Majestick Transition from the finished course of the Prophecy of the sealed Book , to make a Regress to the Prophecy of the opened Book . Nor is there the least Inconvenience that the distinct Visions writ down in the Prophecy of the opened Book , and in that Regard belonging to it , should as to the Intervals of the Thunders spoke of in the Prophecy of the sealed Book be referred Synchronistically to that Prophecy also .

Vers. 6. If [ There shall be no more time ] did denote the end of the world , it would be very improperly placed here above a thousand years before . But it 's meant of the Political Order and Government of the world , which [ Time ] does symbolically signifie ; because all Political government is managed and upheld by certain Laws , and Rules , and Forms , and Methodical ordering of affairs , as Time is measured by Days , and Months , and Years , &c. Whenas in the Millennial State all Government will be regulated wholly by the guidance of the Spirit of God dwelling among them , and so thoroughly enlightening them with the Judgments of his Truth , that they shall not need the light of the Sun or Moon , viz. of those humane Laws and Policies , &c. So that Time shall be no more , and the Mystery of God shall be finished , does here answer to that great voice from the Throne , at the pouring forth of the seventh Vial , viz. It is done . And to the same voice from him that sate on the Throne , ch. 21. who also there says , Behold I make all things new , viz. The Mystery of God being finished by the former things passing away , a new state of things is to be introduced , as is there after described .

Ans. At the expiration of the sixth Trumpet , it is not improper to give notice that there will be no more time than what is contained in the seventh , because the seventh is both contiguous to the sixth , and reacheth to the end of the world , as was noted above . But that Time signifies Political Order and Government , is a private precarious Notion of the Remarker , without any ground or example in Scripture , or the Onirocriticks . And for his reason for which he imagines it signifies so , it is over-lax . Time indeed is divisible into Ages , Ages into Years , Years into Months , Months into Days , &c. But what greater matter of order in this , than in the dividing and subdividing of any other quantity ? Or if there be , how does this Typifie Political Orders and Laws more than in Husbandry , Mechanicks , &c. So that it signifying all things under the Sun done in any order or method as well as Political Laws and Government , when this Time here spoken of shall be no more , we may all put up our Pipes , Tradesmen , Husbandmen , Students , in whatever Arts and Faculties , and fall asleep with our fingers in our mouths , unless a spirit waken us that will drive us to act without order or government , which yet can be no Apostolick Spirit , because the Apostle's Precept is , 1 Cor. 14.40 . Let all things be done decently and in order . How much better were it , Sapere ad sobrietatem , than to entertain such high-slown conceits as these ? In these best times undoubtedly there will be humane Laws and Polities , that is , Laws and Polities constituted by men , but perfectly conformable and complyable with the Laws of God , and dictates of his Holy Spirit , and his guidance will assist in making them . To fansie an Aziluthick State on Earth , whenas a Briathick Constitution is consistent with the State of Heaven , is a too too extravagant surmise . As for , It is done , and All things are made New . Here would be rather undoing than doing , and nothing would be made new . No new Heaven , nor new Earth ( which certainly has a Political sense ) if there were no Polity in this renewed state . And the Polity will be constituted by men , though by the guidance of the Holy Spirit , which will invigorate also both Governours and People to support the said Laws , and to live according thereunto .

Vers. 7. The [ saving ] here is a great straining of the Text , to uphold a crazy Notion . For whereas it is said in the Notes on the Verse , That the sense is exceeding imperfect , unless 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saving , or except , the common sense given of it is very clear , and this new imposed sense so exceeding imperfect as to be really false . And the several places cited to prove that it may be taken in this sense , is no proof that it is taken so here . Nor do those Citations prove that it is so taken in them . For the Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or But , will signifie the same with saving or except , &c.

Ans. The Remarker here is very Magisterial , and somewhat Scoptical . But the Expositor is crazy neither in his notion nor the proof of it . For no man that understands Greek , but must acknowledge that our English Translation is out in rendring those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thus , When he shall begin to sound , the Mystery of God should be finished . For it leaves out the Particle [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] and yet makes but imperfect sense , rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ should be finished ] whenas to make the sense perfect , it should be rendred , shall be finished , but that would ill agree with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But in the days of the voice of the seventh Angel , when he shall begin to sound , the Mystery of God shall be finished : That is the sense our English Translation aims at , but then it should not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; And yet so [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] being left out , which yet is intollerable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will be rendred unsutably to the words following , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut Evangelizavit , as he told the joyfull news to his servants the Prophets . Wherefore this Mystery of God containing that joyfull news , it is very hard to conceive it not to contain the new Ierusalem and the Millennial reign of Christ . Which Mystery is not finished at the beginning of the sounding of the seventh Trumpet , but rather at the end thereof . But now render but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ saving ] as it certainly does signifie sometimes , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ shall sound ] as it naturally signifies , and all will run as glib as can be , ( according to the most approved copies of the New Testament set out by Isaac Casaubon and Dr. Winterton , which is the Cambridge Greek New Testament ; ) thus ; That there shall be time no more saving in the days of the voice of the seventh Angel , when he shall sound and the Mystery of God be finished . Which shews that the sounding of the seventh Trumpet will reach to the end of the World . But now , according to these Authentick Greek Copies , if you render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , [ But , ] not [ Saving ] or [ Except ] . The sentence will not be sense : thus ; That there shall be time no more : But in the days of the seventh Angel , when he shall sound [ or begin to sound ] and the Mystery of God be perfected . What then ? what of all that ? one may well say . This plainly is not perfect sense to any one that understands sense , unless you take away the Colon , and take [ but ] in the same sense that [ except ] has : which is all that I contend for . Wherefore it being so plain , that the sentence is imperfect sense , unless you understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and But to signifie the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and [ Except ] if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does sometimes signifie so , it plainly follows it signifies so here . This is more than enough to this Remark .

I will onely here note which I intimated above on v. 3. That this Oath of the mighty Angel , That there shall be time no more saving in the days of the voice of the seventh Angel , plainly imports that the sounding of the seventh Trumpet reaches to the end of the World , or of the Scene of affairs on this Earth , ( whence I inferred that the Sealed-book-prophecy did so . ) Which is an Article so contrary to the belief of Atheistical and sensual men , that it is no wonder that so strong an Asseveration is used to impress it on them . But this answers to his calling himself , the Amen , &c. in his Epistle to the Laodicean Church , where the same Article is asserted . See the Exposition it self on this present Chapter . This Angel therefore swearing at the Expiration of the sixth Trumpet , that there shall be no more time , saving in the days of the sound of the seventh Trumpet , and this before there is any entrance into the Prophecy of the opened Book , plainly joins the seventh Trumpet to the sixth , and so makes a decursion from the beginning of the Sealed-book-prophecy , to the very end of it , conterminating to the end of the world , and by mentioning the seven Thunders also before the said Sealed-book-prophecy is finished , points us plainly to a division of the sounding of the seventh Trumpet into seven such Intervals , as the seventh Seal was divided into , viz. seven Trumpets , as we noted above . And thus by the Oath of the Angel , as I observed before , by the bye , it is assuredly true that the Prophecy of the sealed Book reacheth to the end of the World .

Chap. 11. Vers. 1.

IT 's very incongruous that the Temple or Thysiasterion , and the Outward Court being one Entire Fabrick , should signifie prophetically things succeeding one another . But they here signifie indeed things that synchronize . For the Worshippers in the Temple , and at the Altar , are measured , to be preserved from those evils which they in the outward Court do suffer by its being trodden down , and are the same with the two Witnesses in the next verse , the Moses and Aaron , or those that officiate in the ruling or judicial , and in the Priestly offices . The Worshippers in the Temple signifie the first , because there was the Law in the Ark , on which the Divine Presence was seated in the Mercy-seat , as on a Throne of Judgment , to be consulted with , and the Worshippers at the Altar do plainly enough signifie the latter .

Ans. That things coexistent together , may signifie things succeeding in time one after another , may appear from that Analogy Space has to Time ; and they partake so much in the common similitude of one nature , that Spatium signifies as well Spatium Temporis , as Spatium Loci , as is abundantly manifest in reading Latin Authours . And as in the Extension of Space or Place , one part is out of another , not confounded one with another , and upon some respect one part counted in site before another , another after : So it is also in the succeeding parts of Time . And as the parts of Space are measurable or numerable , so are the parts of Time : And there may be the same proportion betwixt a part of Space , to a part of Space ; that there is betwixt a part of Time , to a part of Time , and alternatim . So that even from hence we may be satisfied , that the Area of the Inner and the Outer Court , without any Incongruity , may be made prophetically to signifie things succeeding one another . If the Inner Court have an aptitude to denote the Church in her purer condition , and the Outer in her less pure , as questionless they have , and she be first in that first condition , and after in the second ; it 's plain that the Inner and Outer Court , though they be coexistent , yet have an aptness to signifie things succeeding one another . And if the Area of the Inner Court bear the same proportion to the Area of the Outer , that the Time of the Purity of the Church to the Time of her lesser Purity , by easie Analogy the Proportion of the Outer Area to the Inner , will give us the proportion of the time of the less Purity of the Church to the time of her Purity . These things will be whether we will or no.

And these significancies are so congruous and natural , that they are ordinarily hit upon . Thus Cornelius à lapide on Ezekiel says , Atrium gentium non mensuratum significat innumerabilem gentium multitudinem Ecclesiae adjungendam . And H. N. makes the Sanctum and the Sanctum Sanctorum two Dispensations , the one following the other , and favourably interprets the latter of the Dispensation of his own Followers . Also the three immured Intervals of Space in Cebes his Table , signifie three States or Moral conditions of men succeeding one another in time . And the seven Churches in the Apocalypse , though coexistent together , yet the spirit of Prophecy makes use of them to signifie seven succeeding States of the Church Catholick and Apostolick . And the parts of Nebuchadnezzar's Image he saw in his dream , though view'd altogether , represented notwithstanding four successive Kingdoms , according to the number of the Metals it consisted of . And lastly , Aretas , even upon this place , by the Inner Court understands the Iudaical Church , by the Outer the Christian . Wherefore it is very congruous to understand , though they be States in succession , the Inner Court of the pure State of the Christian Church , and the Outer of her State Apostatical .

But to make the Inner and Outer Court to signifie things that do synchronize , spoils those elegant Analogies of Time and Place , which I noted above . For as the Outer Court's dimensions lye out from the Inner , so the Time that is signified by the one , should be distant from the Time that is signified by the other , and should by no means synchronize ; which is as gross and harsh as to fansie the stones that paved the Inner and Outer Court laid confusedly and intermixtly one by another .

Besides , making the things signified here by the Inner and Outer Court to synchronize , makes the Prophecy of the opened Book to commence no higher than the beginning of the seventh or last Seal . Which is a strange mutilation , or if you will , decollation of the Prophecy of the opened Book , whenas the Prophecy of the seven Churches , and of the sealed Book , and it was a point of their perfection to doe so , commenced from the beginning of the Church . Wherefore this is a surmise very absurd . And the Absurdity still appears greater , in that the proper undertaking of the Opened-book-prophecy is to set out the affairs of the Church , as the other of the sealed Book the affairs of the Empire . And yet thus it would omit the chiefest and most notable times thereof , viz. the Primitive Times , and the Victory of Christianity over Paganism . For if this present Vision begin so low as the seventh Seal , the next of the Woman cloathed with the Sun , must do so too , or else it would be a gross neglect of order and method , not to begin the Prophecy of the opened Book with a Vision that had as high an Epocha of time as any . Which considerations may assure any intelligent Reader , that the Remarker is enormously out in making the things signified by the Inner and Outer Court to synchronize .

Such a monstrous mistake as this must needs beget a many frigid and dilute notions and interpretations : Such as these are that follow . The measuring of the Inner Court signifies its preserving from the toils the Outer is oppressed with , which he offers as an argument that they synchronize . But the natural and obvious sense , and onely sense of measuring a thing , is to try if it have its just dimensions , discoverable by the measure . Thou son of man , shew the house to the house of Israel , that they may be ashamed of their Iniquities , and let them measure the pattern . And suppose measuring signified preserving , yet it follows not that they of the Inner Court , and they of the Outer synchronize , but that such an Interval of the Church which answers to the Inner Court , shall be preserved from such Apostasies as that succession of the Church which answers to the Outer Court shall fall into .

And a like groundless conceit it is , that the Worshippers in the Temple , and in the Thysiasterion , should be the two Witnesses , as if the two Witnesses were not sufficiently described under that very Title in the Residue of the Vision , and moreover by an allusion to Zorobabel and Ieshuah , but must be typified also , the secular Magistratical Witness by those in the Temple , the Sacerdotal by those in the Thysiasterion . Which is the most evanid and uncouth conceit that any man of wit and parts could pitch upon . But the former must signifie so , because there was the Law in the Ark , on which the Divine Presence was seated in the Mercy-seat , as on a Throne of Judgment to be consulted with . But I answer ; therefore the Worshippers there were in the quality of Subjects , rather than Magistrates . Besides , he that sits here in the Throne , sits there not to judge Causes , but to utter Oracles , which is the office rather of a Priest or Prophet , than of a Judge , as Aaron's Breast-plate was called the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : And this Sanctum Sanctorum , where the Divine Presence is seated , in Hebrew is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Seventy usually render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but Aquila and Symmachus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Buxtorf also Oraculum . What 's this to civil Magistracy ? And though the Law was in the Ark , yet this Law concerns Sacerdotal matters as much , if not more than Civil ; and Aaron's Rod that budded was there also . To all which you may add , that the Temple altogether relates to Sacerdotal matters and Religion . To the high Priest alone it was permitted to go into the Sanctum Sanctorum . In the Sanctum was the Incense-Altar , which was once a year sprinkled with the bloud of the Sacrifice by the high Priest . And the golden Candlesticks were also there , which denote the light of the World , as the Altar of Incense the requisiteness of Prayers ; which two duties of Preaching and Praying , ( the Priest's lips shall preserve knowledge ) are the notorious duties of the Priesthood . Thus it was with the Temple , but for the Thysiasterion , not the Priests alone were there but upon the occasion of offering their oblations and sacrifices , which the sons of Aaron assisted in , the people had frequent recourse thither . Let us consider what Oecumenius and Elias Cretensis tells us in Cornelius à lapide , upon Exod. 27.21 . There were three Tabernacles , say they , the first the outmost closed on the sides with Curtains , and open above , which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sanctum seculare , or Mundanum , because it was common to all . In this stood the brazen Altar for Holocausts sub dio : This therefore is the Thysiasterion . The second Tabernacle was the Sanctum , quod erat quasi Templum Sacerdotum , hoc undique clausum erat & nexum Sancto Sanctorum . In hoc erat Candelabrum , &c. And the last Tabernacle was the Sanctum Sanctorum soli Pontifici patens , &c. Add unto these the Autority of S. Chrysostome and Theophylact , to which also Erasmus subscribes . Out of this I think it is abundantly manifest , what a groundless conceit this is to make those in the Temple the Secular and Magistratical witness , and those in the Thysiasterion the Sacerdotal , when both the Temple and Thysiasterion belong to the Priests , ( though the people had also access to the Thysiasterion , ) but are unfit to represent those that are in the ruling or judicial office . And therefore it is plain that those in the Temple and Thysiasterion signifie but one sort of men , or one succession of the Church , that are symmetral indeed , as answering to the measure they were measured with , but one part less holy than another , as the Holiness of the Sanctum Sanctorum , Sanctum and Thysiasterion differs in degrees . For the Church in her Holiness lessened by degrees , till at last she fell into her gross Apostasie .

Vers. 2. The Court without the Temple being left out , and not measured , is explained by the Holy City , being troden under foot , &c. Which shews that the coming down of the New Ierusalem from Heaven is the Restauration of the outward Court , that God may be worshipped there as in the inward Court , which , during the time of the other being left out , continued in such a state as to need no restauration , and consequently they synchronize .

Ans. That City , viz. the Church , which was holy before the Apostasie , and therefore compared to the Inner Court , being troden down by the Gentiles after the Apostasie came in , is compared to the Outer : But the Outer Court is here explained by the Holy City , because in Moses's time there was no other Outer Court than the Camp of Israel , or the holy people of the Iews , who were gathered in the Outer Court when the Temple was built to serve God , as Mr. Mede has rightly noted . And therefore the coming down of the New Ierusalem from Heaven is the Restauration of the Outer Court , that is of the Apostated Church to the Primitive Purity of the Inner , before the Apostasie . But what argument of the state of the Inner and Outer Court sychronizing can there be gathered from hence ?

Vers. 7. The ordinary Translation , viz. And when the Witnesses shall have finished their Testimony , is true : And the Beast overcoming them is not onely Politically meant in keeping them out of power , but also in silencing them from Prophesying ; And for this it is that the dwellers on Earth do so rejoice over them , because the Witnesses had tormented them , viz. by their prophesying . Now they prophesied 1260 days , so that the victory over them for which there 's such joy , being after their prophesying , viz. for their being silenced , it must be after the 1260 days . Nor can they be supposed to prophesie the three days and an half they are said to lye dead , though they may when they are onely Politically slain , viz. kept out of power .

Ans. The ordinary Translation is true , so far as it respects the sense of the Letter or Cortex ; But [ when they shall be a finishing their testimony ] is also a true and natural sense , and indeed the onely sense consistent with the truth of the Prophecy , as I have clearly proved in the second part of my threefold Appendage . And for the silencing the Witnesses after they had prophesied 1260 days , that this must be their three days and an half lying dead is a marvellous mistake . For how can they be silenced , but upon the penalty of their prophesying or witnessing ? There is no other way of silencing them imaginable . And for God knows how many hundred years they were so severely silenced before , that banishment , imprisonment , all manner of torturous Deaths were their penalty , for offering to speak against the corruptions of the Apostatized Church . And lastly , they may prophesie as well when they are said to lye dead , as when politically slain . For to be Politically slain , is either at least to have no power or influence on affairs for the right guiding of them , or actually to be outed from any office in Church or State , which is to lye dead as to those points , but yet they may prophesie at their own peril . Political Death is opposed here onely to natural Death . And when they are silenced , i. e. put out of Autority , or licence to preach or prophesie , that is one kind of that Political Death that is opposed to Natural ; but they thus lying not naturally dead , they may preach or prophesie as I said , at their own peril . This therefore is a gross errour .

Vers. 12. This Call from Heaven is not any Political call by Princes , but the Exaltation by the spirit of life , that entred into them , and set them on their feet , whereon judgment began to be given unto them to take away the Dominion of the Beast ; but their rising hereby in power and interest in the world , was by such secret operations of God , as is undiscernible to the world , and so they ascend as in a cloud . This Spiritual Exaltation of them may occasion their worldly Exaltation also by Princes to such employments as they are free to accept of .

Ans. Heaven , in the prophetick style , is the Region of Political Powers , and to interpret a Prophecy out of the road of the Prophetick style , is merely to trifle with a man 's own private fancy . And the Spirit of life entering into them , signifies Politically , as in that Vision of Ezekiel , ch. 37.9 . And to interpret the cloud they ascend up to Heaven in , of secret operations of God , and undiscernible to the world , being again quite out of the road of the Prophetick style , is a mere private imagination . Achmetes interprets , ascending in a cloud , of glory and power , and the Scripture frequently describes that state so . And Interpreters ordinarily intimate that this ascending of the Witnesses in a cloud after their three days lying dead , is an allusion to Christ's Ascension , after he had lain three days in the Grave , who ascended in a cloud conspicuously and gloriously to take possession of that Throne and Dominion his Father had promised him .

Vers. 13. The tenth part of the City fell , cannot signifie the taking away the Tithes of it , For the words denote a ruine to the body of the City , and not a loss of some appurtenances as revenues , &c. Which is plainly confirmed by the following words , viz. the great Earthquake , and the seven thousand slain , and the affrightment of the rest . Which seems to aim at some great Revolution , to the subverting of the Antichristian State of affairs in one of the ten Kingdoms the Empire was divided into , and so introducing such a settlement as to be a prelude and pattern to what is to succeed in other Dominions .

Ans. The meaning is not , that the Tithes , i. e. the holy Revenue of the City , were taken away , without the fall of any part of the City ; But being the Tithes did fall , but whether a just tenth part of the City or no , was uncertain , the Expositor contented himself with what was certain . But that there was a partial fall of the Polity or City , he does not question . Brightman and Pareus understanding by the City , the Polity of Antichrist or his Kingdom ( for to understand it of a City of Wood and Stone , is a little too gross , I think ) adventure to pronounce , that at least a tenth part of the Papal City fell in the late Reformation . Which if true , I willingly admit to be understood by the fall of the Tenth part of the City , as well as the Tithes , if not rather . But that this Earthquake should be meant of one of the ten Kingdoms , is a dwindling business , the prophecy is fulfilled in a more illustrious way already .

Vers. 14. The third Wo-Trumpet cannot be the pouring forth of the Vials , because the Trumpets belong to the Visions of the sealed Book , and the Vials to the opened Book ; and also because the state of affairs before the Vials are far from agreeing with what is described at the seventh Trumpet .

Ans. The Description indeed of the Visions of the Vials , and other Visions that fill up the Interval of the seventh Trumpet , which is the third Wo-Trumpet , belong to the Prophecy of the opened Book , as being set down there . But this hinders not but that they may be referred for order sake unto the third Wo-Trumpet . Is it not expresly said here in the Text , that the seventh Angel sounded , though it be in the Prophecy of the opened Book ? What therefore is this for , but to give us notice of the due order and Intervals of things in this Opened-book-prophecy , from what we may observe in the Sealed-book-prophecy , where there was mention of the seven Thunders ? And this also may give great countenance to that Reading , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For this sounding of the seventh Angel mentioned here , implies , that what was suppressed , and not written , concerning the affairs of the sounding of the seventh Angel in the Sealed-book-prophecy , shall be declared in that Interval of the Visions of the Opened-book-prophecy , that synchronizes with the seventh Trumpet of the sealed Book . This is an Observation very remarkable . And as for the state of affairs before the Vials , how well or ill they agree with what is described at the seventh Trumpet , I can say nothing , unless the Remarker had particularized ; But I presume the imagined disagreement is from his own misplacing them before the Rising of the Witnesses . But place them after , and the Agreement is good , and according to that auspicious Acclamation , v. 15.

Vers. 15. No Kingdoms of the World became the Kingdoms of the Lord by the Reformation . For though they rejected the Pope's Supremacy , and reformed some gross Corruptions , yet they continued so many as made them not cease to belong to the Ten-horned Beast . And indeed Christ's Kingdom being to be governed wholly according to the Laws of Truth , by the guidance of the Spirit of God , all Government , so far as it falls short thereof , and is Politically managed according to the course of the worldly Powers , and upheld to the obstructing the advancement of Christ's Kingdom upon Earth , it 's so far Antichristian .

Ans. There is a very gross and false Principle laid down in this Remark , if I mistake not the Remarker's meaning . Which is this : That Christ's Kingdom cannot be there where things are ordered by any external or Political Rules or Laws in either Church or State , but merely by the immediate guidance and motion of God's Spirit . That the Spirit of God will assist in making these Laws , and will actuate and invigorate both Rulers and People with a sensible and living relish of them to observe them , and see them observed in those excellent times that are to come , I willingly grant . But that other Principle I look upon as proceeding either from a deep or high melancholly , I know not which to call it ; or if the Remarker can bear it , a Religious delirancy . And it is a most enormous piece of Ingratitude against the Holy and Benign Providence of God to speak so vilifying of the Reformation as he does . If the Reformed people , as they are called , had taken half the pains to spy out every one his own faults ( and sincerely , with imploring the Divine assistence , had endeavoured to mend them ) that they have taken to spy faults in Governours and Governments , we should have had a glorious Church of it by this time . But spiritual Pride has laid waste their Understandings . The Kingdom of Christ can very well subsist without such Enthusiastick whimsies . Consider Apoc. 12. v. 10. Now is come salvation and strength , and the Kingdom of our God , and the Power of his Christ . Which is the Triumph of Christianity over Paganism . And yet the Primitive Christians lived under external Laws and Rules both Spiritual and Civil .

Vers. 19. This Verse ought to begin the next Chapter , it being the beginning of the Prophecy of the opened Book . The Temple of God was opened in Heaven , when Christian Worship was received and autorized by the Emperours , and the Ark of the Testament was seen in the Temple , when Christian Laws became received by autority , to become the Laws of the Empire , and the lightnings , and thunderings , and voices , signifie the great changes in the world ( by shaking the powers thereof ) that should be made thereby .

Ans. What a marvellous Remark is this , that this verse is the beginning of the Prophecy of the opened Book ! Whenas it is said ch. 10 , 11. upon Iohn's eating the opened Book ; Thou must prophesie again before many Peoples , and Nations , and Tongues , and Kings . The Vision of the Inner and the Outer Court , the two Witnesses , their slaughter and resurrection , is it no Prophecy ? What an affected blindness is this , not to see so plain a Truth ? Wherefore that Vision most certainly begins the Prophecy of the opened Book , which Iohn is said to swallow , and thereupon that he was to prophesie before many peoples , &c. Which words this Vision immediately follows . And again , what a violence is this to make the opening of the Temple of God in Heaven no part of this first Vision , but to tear it off from the rest of the Vision , and make it part of the following , contrary to the autority of the best Copies , and most approved Expositors of the Apocalypse ? There must be a strange prejudice that should hurry any one upon such an outrage , it being also repugnant to what is said in the same verse , which he thus unnaturally breaks off ▪ And there were lightnings , and voices , and thunderings , and an Earthquake and great Hail , which is plainly a description of matters concerning the seventh Vial , where , ch. 16. it is said upon the seventh Vial being poured out into the Air , That there were voices , and thunders , and lightnings , and an Earth-quake , and a great Hail indeed , the Hailstones being of a talent weight . The concurrence of these five Phenomena , voices , thunderings , lightnings , Earthquake and a great Hail being found here , and no where else in all the Apocalypse , saving under the seventh Vial , what can it be but an Indication of their synchronizing or signifying the same things ? So that this cannot be the beginning of the ensuing Vision or Prophecy , but the conclusion of this comprized in this eleventh Chapter . And still it is more impossible , for as much as it is certain , that the Vision beginning in the next Chapter containeth the Persecutions of the Primitive Church , as we shall see anon , whence all in the foregoing Chapter must necessarily belong to that first Vision . And therefore this Interpretation of the Temple of God being opened in Heaven , is exceeding extravagant . For this comes to pass after the seventh Angel begins to sound , which is a thousand and odd hundred years after the Christian Worship was received by the Emperours . We may note also , that the pretty Interpretation he makes of this passage depends upon a Political sense of [ Heaven ] which he rejected before , and may better doe it now , it being not likely to signifie any thing more than merely the place where the Temple was seen ; as [ Heaven ] is taken in the following Vision . ( Where certainly it signifies not Symbolically , but Topically or Locally ) viz. the Air from which Region the Thunders and Lightenings were seen , as well as the Temple of God appeared there ; As it is also said chap. 16. that upon the Angels pouring his Vial into the Air , there were thunderings and lightenings , which confirms to us , that [ Heaven ] here , which the Remarker would interpret Symbolically , signifies onely Topically , and denotes the Air.

Chap. 12. Vers. 1.

THe Woman cloathed with the Sun signifies the Church her being established in a Heavenly station by the Emperours receiving the Faith , ( the supreme power being signified by the Sun ) and so autorizing and defending the same by their autority ; and is not applicable to the Sun of Righteousness farther than he is owned by the Emperours or worldly Powers to be Prince of the World , for she is beautified with this cloathing by her being in Heaven . But she was before her exaltation to that station as much cloathed with the light of the Gospel , or the Sun of righteousness , and her Crown of twelve Stars does signifie as much as her being cloathed with the Sun in that sense .

Ans. That the Expositor's interpretation of the Woman travailing in Birth and pained to be delivered is true , this alone may assure us , viz. because it is very natural and such as is hit upon by all Interpreters in a manner , I may add also necessary , it being incredible that the Opened-book-prophecy prefiguring the fate of the Church should omit the state of Persecution the Primitive Christians were under . Which if not here is no where figured out in the Opened-book-prophecy . Whence it is plain that as the Vision of the measured Inner Court prefigures the purity and unapostatized state of the primitive Church , so this of the Woman in the throes of Childbirth , her sharp persecutions under the Pagan Emperours . But now for the Remarker's exposition , besides that it is tautological , it presently repeating what was understood , according to him , by the Temple opened in Heaven , that it is false appears , 1. Because it deprives the Opened-book-prophecy of any Vision that sets out the persecutions of the primitive Church , which is as notable and considerable as any thing that is prefigured in the whole Apocalypse , and so makes the Opened-book-prophecy defectuous . 2. It supposes , ( which is false ) that [ Heaven ] in this Vision signifies Symbolically when it signifies onely Topically . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had signified Symbolically it would have run thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. And there appeared a great wonder , a Woman in Heaven cloathed with the Sun , &c. if being seen in Heaven had signified her Political state or condition . Which it does no more than it does concerning the red Dragon , v. 3. who is not said to be seen in Heaven , to set out his Political condition , for that his seven Crowns sufficiently shew , namely that he was in the highest Political state , but onely signifies Topically , and declares in what place Iohn saw this wonderfull sight ; and so it is of the Woman being seen there . 3. The Remarker's interpretation here and his exposition of [ the Temple appearing in Heaven ] contradicts the Text. For he supposes in both the Christian Religion to have become the Religion of the Emperours , and the Christian Laws the Laws of the Empire . Whence it is plain that the Woman cloathed with the Sun in his sense is past her Throes . This is point-blank against what is declared in the Vision , that the Woman cloathed with the Sun being with child , cried travelling in birth and pained to be delivered , whenas the being in Heaven in the Remarker's sense , implies she was delivered already .

Wherefore it being so plain from hence , that the 19th Verse of the precedent Chapter is not the beginning of this Vision , it is manifest that it ends the former , and that the Earthquake and great hail is the same with that of the seventh Vial ; And consequently from what has been already noted here on this Chapter , and what deliver'd in my answers to the Remarks on the former , that the Vision comprised in that Chapter commenceth with the beginning of the Church , and ends with the seventh Vial. It is also plain already , that the Vision begun in this 12th . Ch. commenceth from the beginning of the Church , and endeth not till the Vision of the Wine-press , which closeth the 14. Chapter , and which the Remarker himself cannot deny but synchronizes with the seventh Vial. So that the 12.13 . and 14. Chapters contain one entire Vision ( consisting of several parts ) synchronal to the Vision contained in the 11. Ch. And the affairs represented in this 12. Ch. reach unto the Woman's flight into the Wilderness , where she is to be for a time and times and half a time , and to the emerging of the healed Beast out of the Sea , who makes war against her seed for 42 months , the same with a Time and Times and half a Time , and with the 1260 days of the mournfull Prophesying of the Witnesses . Which time and things answer to one another , those of the 13. Chapter to those of the 11. as the time of the affairs of this 12. Chapter to the measured Inner Court there in Chap. 11. And now forasmuch as there is a War betwixt the Beast and the Soldiers of the Lamb in the 13. Chapter , the mustering of these Soldiers takes up part of the 14. Chapter , and the description of their condition , which Soldiers therefore synchronize with the War mentioned in the 13. Chapter . And the voice of the first Angel is a menacing admonition to the Bestians for their Idolatry , threatning to them the ill success of their War against the Saints at last . Which comminatory voice of this first Angel commenceth for ought I can see with the fifth Trumpet , and extends it self to the Western as well as Eastern Empire , but is restrained to the time of the 42 months war. But the second Angel tells the actual success thereof , Babylon is fallen , is fallen . Which answers to the fall of the City in the 11. Chapter , which is the success of the War there betwixt the Beast and the Witnesses . But what follows the Fall of the City , in the 11. Chapter , and the fall of Babylon in the 14. reacheth into the times which commence with the seventh Trumper and end with the seventh Vial. So that there being such a perpetual correspondence of Time and Things betwixt the Vision comprised in the 11. Chapter and this integral Vision contained in these three next , it is manifest they are two Synchronal Visions . And this I thought was a seasonable place to represent them to be such .

Vers. 2. This travailing in pain is not the suffering of the Primitive Persecutions , but her labouring to bring forth the Man-child that was to rule all Nations ; that as she was exalted to that Heavenly station by the Emperours receiving the Faith , so the Devil might be cast down from the same , and so outed of his Dominion , which he held thereby , whereby the autority of Christ might be established in Heaven as Prince of the World .

Ans. This travailing in pain must be understood of the Primitive Persecutions . For after the Christian Religion had become the Religion of the Empire ( which was upon the victories of Constantine , in whom the Man-child which the Woman brought forth who was to rule all Nations ( viz. those numerous Nations contained in the Roman Empire ) was caught up unto God and his Throne , that is , was invested in the imperial Throne ) the Woman , that is , the Apostolick Church was freed from her Throes . The Remarker seems to interpret without any regard to History . And here he harps again upon the same mistaken string , making Heaven signifie Symbolically when it here onely signifies Topically .

Vers. 7. The War here does not signifie the conflict between the primitive Christians and their Persecutors : For the Christians were not then in such a station as to war in Heaven , but the War here on their side bears the same sense with the War of their Adversaries , viz. the Devil being sentenced to be cast out on the Man-child's being caught up unto God and his Throne , the War here was to put that sentence in execution , and it was betwixt the Christian Emperours and the Heathen Emperours , and also the Tyrants who in favour of Paganism rose up against the Christian Emperours , by which War at length the power of the Devil or Pagan Empire was wholly abolished .

Ans. The War does signifie the conflict betwixt the Primitive Christians and their Persecutors . And the reason alledged against it is very vain , as if [ Heaven ] signified Symbolically and not Topically , which most certainly it does , as Grotius has also noted , and renders [ in coelo ] in aere . And when the Man-child was caught up unto God and his Throne , the Devil was not onely sentenced to be cast out but was actually cast out . Nor was the Man-child taken unto the Throne of God , till the Christian Emperour had overcome the Pagan .

Vers. 11. Though the Primitive Christians did overcome their Accuser by the Bloud of the Lamb , so as to be exalted to the Heavenly station of ruling by the Man-child being caught up unto God and his Throne , &c. and obtained sentence against their Adversary to be cast out , &c. yet was that sentence executed as before by the War , v. 7.

Ans. See what head-strong prejudice will doe ! As if the Remarker shou'd say , though this eleventh verse does imply that the War was betwixt the Primitive Christians and their Persecutors , yet it was not . But it does most certainly demonstrate that the War was betwixt the Primitive Christians and their Persecutors . For the words are these , For they overcame , ( viz. the red Dragon ) by the bloud of the Lamb , and by the word of their testimony , and they loved not their lives unto death . What can be a more express description of Martyrdom than this ? This is not a description of a War of Emperours against Emperours with their armies in the field where they fight upon equal terms , but of Martyrs ( with the word of their testimony ) passively undergoing for their witnessing to the truth , what their cruel Persecutors would inflict upon them .

Vers. 12. The Dwellers in Heaven are bid to rejoice by reason of the salvation and strength and Kingdom of God and power of his Christ , which was to come , and therefore surely must signifie them to whom the same came , whose particular concern this matter of joy was ; whereas Angels and Martyrs are no farther concerned in it than in general , as they are concerned for the welfare of the Church ; Nor can those that were exalted by preferments to the Political Heaven of the Empire be concerned in it farther than they were in such a state as to have the coming of salvation and strength and the Kingdom of God fulfilled in them . For it onely respects those that are in such a state , who are called dwellers in Heaven in respect of the Heavenly station that they were exalted to thereby after the Devil and his Angels were cast out , and the autority of Christ established as Prince of the World . For then they became the joyfull company with the Lamb on Mount Sion singing the Song of the victory , &c. who as they are there markt on their foreheads for preservation , so they are the worshippers in the Temple and Altar ( or the two Witnesses ) meted for the same purpose , and are the same that are called dwellers in Heaven , Ch. 13.6 . and are thus distinguished from those dwellers on Earth , against whom the woe is pronounced by reason of the power the Devil will have over them still after he is cast out .

Ans. The Expositor has taken in both senses of [ Heaven ] political and natural , they being both sure and consistent one with another , and the joy of Angels and Martyrs at the welfare of the Church is too great to be slighted or omitted . But to ramble into mystical senses , and reach out to the company of the Lamb on Mount Sion , is not to interpret by rule , but to trifle . All Apostolick Christians were concerned in this victory of the Church , and most of those in high place in the Empire turned Christian. But the foregoing verse so plainly determining this joy to the victory of the Church in the times of Constantine ( which shews that the Kingdom of God and power of his Christ was come already , and is said to be so , v. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. not yet to come ) it is a strange vagary to ramble from the Antemedial synchronals to the middle synchronals , which undoubtedly the company on Mount Sion belong to . And for the Remarker's groundless conceit touching the worshippers in the Temple and Thysiasterion , the vanity thereof has been above sufficiently shewn . And for the dwellers in Heaven , Ch. 13. v. 6. we shall consider it when we come at it . But for this present place , if the Dwellers in Heaven be those in high degree , the Dwellers on Earth must naturally signifie those in low degree , or common people , as the Expositor has interpreted it .

Vers. 15. Arianism cannot be here intended more than the Catholick doctrine , they both running into extremes , and each maintaining their cause with like fumous Animosity . But by the Serpent's casting out water like a floud seems to be signified the frequent tumultuating of the common people and Magistrates that continued Pagans against the Christians , whereby great outrages were oft committed . But such Arians and Catholicks may be also included who under a cloak of Religion did violently prosecute each other out of enmity or self-interest to the great reproach and ruine of Religion .

Ans. The contention betwixt the Arians and Catholicks is most certainly included , and is that which History most of all rings of , and most highly concerned the Church , and therefore could not be omitted in this Opened-book-prophecy which concerns the state of the Church : As for any other contests less notable betwixt Christians and Pagans they were such as could not hazard the Woman's being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her being carried away with the sloud . None but a contention betwixt the Christians themselves and such as shaked the very foundation of their Religion could put her in that hazard . So that this is a very lank sense which the Remarker gives of this passage .

Vers. 16. The Earth that helped the woman , by swallowing the sloud , may signifie the sober , stayd sort of people , who being either seasoned with principles of Religion , or being of peaceable spirits , and obedient to authority , did endeavour to asswage all such tumults , and discountenance and oppose all such furious Animosities , and were for composing all differences in a legal , orderly , and peaceable manner .

Ans. Undoubtedly that sloud of contention was the hot Contest betwixt the Arians and Catholicks . Could therefore the soberer sort of common people , Christians or Pagans , compose this difference ? What an absurd conceit is this ? The Earth that swallows up this sloud , does not signifie the common people here , though sometimes it is a Symbol of them . But the sense is onely this , That this floud of contention was swallowed down and dried up by the help of Oecumenical Councils , as some rapid Torrent is suck't down by the gaping of the Earth . This is enough . But farther curiosity might invite a man to fanfie that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is included in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence [ Oecumenical ] comes , is alluded to ; or Earth in general put for clayish Earth , which in Daniel is a symbol of the Ecclesiastical Power , of which Councils did consist . And then it fits obviously and exquisitely .

Chap. 13. Vers. 1.

THE name of Blasphemy , if it does intend Idolatry , yet it hath a farther signification , as , All sins and blasphemies shall be forgiven men , but the blasphemy against the Holy Ghost , &c. Where the malignant reproach of God's Spirit evidencing it self in the works of our Saviour , is said to be unpardonable blasphemy ; And the like reproaching of the holy Spirit manifesting it self in the Saints is likewise blasphemy , though not of so heinous a degree . Which kind of blasphemy seems here to be chiefly intended . Also our Saviour says to the Philadelphian Church , I know the blasphemy of those that say they are Iews , &c. viz. Spiritual Jews or Christians , The belying the Truth and Righteousness of God in believers , in making that to be it which is not , is there called blasphemy . And so this Beast is v. 5. said to speak great things and blasphemies ; and v. 6. to blaspheme the name of God and his Tabernacle , and them that dwell in Heaven , whereby seems to be signified his enmity against the Saints with whom , v. 7. he makes war , but doth , v. 6. discharge his wrath against them with blasphemous scoffs and reproaches to overwhelm them with contempt , &c. Of which see v. 6.

Ans. That the Name of Blasphemy does chiefly , if not onely intend Idolatry , is the current sense of Expositors , Papists and Reformed . And Blasphemy being an Iconisme of Idolatry , that sense is more probable for its being Iconistical , the Genius of the Apocalyptick style being such as to signifie things Iconistically , rather than plainly . See , Blasphemy , in the Expositor's Alphabet of Iconisms . Moreover , this Vision sets out the state of the visible Church ( which visible state of things in the Church is the main object of those Visions of the Apocalypse that concern the Church , as this Prophecy of the opened Book does ) wherefore the Vision in this 13 th Chapter comprizing those times of the Church , wherein she was so visibly apostatized into Idolatry , some Iconistical passages or other must particularly indicate that , nor the Vision be content with that more slight and unobservable intimation , by calling the two Beasts that appear here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which does more palpably denote their cruelty than Idolatry ; and therefore there is this farther Intimation , and plainer , in saying there was the name of Blasphemy on his seven Heads , and that his mouth spoke great things and blasphemies , v. 5. Where , great things being joined with blasphemies , it is a plain Indication , that blasphemy here has no such dwindling sense as the Remarker would put upon it . And lastly , that it does not signifie Blasphemy in the Remarker's sense , viz. reproaching and speaking evil of the Saints , may appear from hence , because this Title of Blasphemy is set in common upon all the seven Heads , whenas several of them as the Kings and Decemviri had nothing to doe with the Saints or any of the Church of God . Nay , six of these Heads were gone before the Saints , which the Remarker means , were on the Stage , and so had no occasion to blaspheme them . But that they are all seven Idolatrous Heads , is unquestionable with those that understand sense . Wherefore Blasphemy , and to blaspheme , in several other places of Scripture , signifying Idolatry , as well as here , as is abundantly made out by Mr. Mede and Peganius upon the place , ( see also the Alphabet of Iconisms , ) it seems to me an homoursome business in the Remarker , that he should balk the Exposition of that excellent Interpreter Mr. Mede , and take up with one so little approvable with any , unless with some conceited touchy souls , that fansie themselves Saints before they be so , and love separation , and cry out , Stand off , I am more holy than thou ; that when they are sharply , though justly , reproved for their real Hypocrisie , factiousness and other vices and miscarriages , they may imagine themselves to be blasphemed by the Beast or his Worshippers , and so be the more confirmed in their presumed Saintship , and in all the enormities that attend such a delusion . So little edifying is such a precarious Exposition as this . There wanted no prophetical Monitions or Prefigurations that wicked men will speak ill of good men from that Antipathy which is betwixt them . But that the pretended Church of Christ still professing Christianity , and declaring against Idols , should really become Idolatrous , and establish Idolatries by a Law , to be able to predict this , was becoming the Prescience of God , and to predict it , his Goodness , it being so usefull for the Reformation of the Church . There is nothing more that is material in this Remark , unless I should take notice of that Assertion which seems to insinuate , that mens speaking evil of the fruits of God's Spirit appearing in good men , though of a private and ordinary quality , not special Missionaries from God , as Christ and his Apostles were , nor publick persons or Grandees in Government , that reproaching such is termed Blasphemy in Scripture . Which I dare say is false ; let him search all the English Bible , and find a place if he can . And if so ; then this Interpretation of the Remarker is quite out of doors .

Vers. 2. The Dragon's power here given to the Beast , is the same with the Beast's power , v. 8. Over all that dwell on the Earth , whose names are not written in the book of life of the Lamb , &c. viz. All who by entrance into life by faith do not attain to become members of Christ's Kingdom , are shut out under the powers of darkness , and so become subject not onely to Idolatrous delusions , but to cruel bondage also , &c. The Dragon's seat and great Autority is not the Imperial Crown , for that he lost being cast out of Heaven , but it 's his dominion over those dwellers on Earth , whose names are not written in the book of life , &c. Which is like the Dominion which a Rebel may gain over a great part of the Prince's Subjects , that revolt from him , though the Prince keep his Crown .

Ans. The Dragon's power here in this verse does not signifie the same that the Beast's power in the 7 th and 8 th verses . For here the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here signifies Military forces , and what they are the Expositor has explained . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used here also , and rendred Autority , shews that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Military forces , or else it were a needless tautology . Indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here may well be parallel to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in v. 7. and explained thereby . For this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this great Autority is said , v. 7. to be an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a power or autority over Kindreds , Tongues and Nations , and that is a great Autority indeed , saving that there is made that diminution from it ; It does not reach those , to make them submit to the unlawfull edicts of it , whose names are writ in the book of life of the Lamb. That the Dragon could not give the Imperial Throne to the Beast , because he was cast out of it himself , is wittily observed . But you must understand he surrendred it not willingly , but because he could not keep it . It signifies onely , that the Beast succeeded the Dragon , and that is imputed to the Dragon as done by him , which was done onely upon occasion of the condition he was in , by a Zoopoeia of the second kind . But the furthering of the debauchery of the Empire by Pagan-like Superstition and Idolatry , there he may have a positive influence and help on the mischief by his invisible Forces .

Vers. 3. The deadly wound of one of the Heads of the Beast is not the Ruine of the Pagan Empire by its Conversion to Christianity , but it 's that wound by the sword , vers. 14. viz. the ruine of the Empire by the Incursion of the barbarous Nations , and the extinguishing of the Western Emperours in Augustulus .

Ans. The deadly wound of one of the Heads of the Beast is the Conversion of the Emperour , the sixth Head , to Christianity , which was the issue of the War betwixt Michael and the Dragon , the War betwixt the Primitive Christians and their Persecutours , ch. 12. as has been there proved against the Remarker . And the wound by the sword , v. 14. relates to that Battel . It was by their faith in the Word , which is the sword of the spirit , that the Primitive Christians overcame their Persecutours . This meaning is very easie and natural . But that the Remarker would distort this passage to the Incursion of the Barbarous Nations , and the extinguishing of the Western Emperours in Augustulus , shews him less mindfull of that indispensable Rule in the Interpreting the Visions of the Opened-book-prophecies especially ( which set out the affairs of the Church ) That that Interpretation is to be preferred that points at the state of the Church and matters of Religion . This is a most certain Truth . And to shew how unsuccessfull he is by balking it , it is said v. 3. that the Head that was wounded was healed . So that this Vision represents the Ten-horned Beast ( whose ten horns were crowned , and wounded Head healed at the same time ) under his healed condition , though the perfection of his cure extended farther . But in the Political sense this Western Head was not healed till Corolus Magnus his time . So that by this account the Epocha of this Vision must be 800 years after Christ , and the continuance of this Beast , which is 42 Prophetical Months , commence from thence . Which I think is sufficiently absurd .

Vers. 6. His Name , his Tabernacle , and them that dwell in Heaven , may signifie three states or degrees of Saints , in whom God was blasphemed by the contempt and reproaches cast on them by the Beast , to represent them as evil doers , and falsly accuse their good conversation in Christ . The first such as are but in a Legal state under a Christian profession , and therefore are peculiarly characterized by bearing the Name of God , because the loving and professing the same is the height of such a state . Therefore Esay . 63.19 . makes it the distinguishing character of the Jews from other Nations , that they were called by God's Name , and on their revolt from their obedience , Ier. 44.26 . they are threatned , that God's Name shall be no more named by any of them . And our Saviour's first Petition in his prayer seems to respect this state as preparatory to that which he teacheth next to pray for . The second , such as by faith have attained to an entrance into life or communion with God by his Spirit , but not thereby to such a full subjection to him , or victory over the World , whereby to live in a constant communion with him , but his abode in them is as the sojourning in a Tabernacle ; and this state of Christians does answer to the outward Court , which was left out and not meted to be preserved from profanation , &c. Rev. 11.1 , 2. Whence at the descent of the new Ierusalem ( which is at the Restauration of the outward Court ) it 's said , The Tabernacle of God is with men . The third , such as answer to the Worshippers in the Temple , and at the Altar , and are measured for preservation , when the outward Court is left out to be profaned and troden down during the Antichristian Apostasie . These overcome the Beast , and are those Inhabitants of Mount Sion , that were redeemed from the Earth , and follow the Lamb whereever he goes , being without fault before the Throne of God , &c. In whom God is not a sojourner as in a Tabernacle , but makes his constant abode in them ( by that communion with him in life which they enjoy ) as in a Temple , and who though , as being the two Witnesses , they are described in a mournfull condition by reason of their being sorrowfully affected with the evils of the World they testifie against , yet they are joyfull Harpers on Mount Sion , ch. 14. to whom that voice is directed , ch. 12.12 . Rejoyce ye Heavens , and ye that dwell in them . But to make the Idolatrous worship of God , or of Saints and Angels ( supposed here for the dwellers in Heaven ) to be signified by the blaspheming of him and them , is a forced construction , being what is done is out of a real design of paying due worship and honour to them . Though it be erroneous and corrupt , yet can it badly be called a blaspheming of them ( which imports rather a malignant purpose to reproach them than to honour them ) especially in reference to Saints and Angels , who have by such worship more ascribed to them than is due , though it may be in reference to God , who hath thereby less ascribed to him than his due , and so is dishonoured .

Ans. That there are two states of men in reference to Religion , I allow , a legal or exteriour state , ( when out of fear of Hell and hope of Heaven they live as near as they can according to an external Rule ) and a spiritual state , which is the state of Regeneration and of the spirit of life in the new Birth , which may be less or more perfect , whereby they have a sense of the sweetness and loveliness of the Divine life , and are held thereby in communion with God . And I allow also that this state may be either vincible or invincible . So that the Remarker may imagine three estates if he will , but by the like subdivision of the legal state there may be four . For there may be such a strong fear of Hell in an unregenerate man , that it may make him also invincibly resist all such Injunctions as are put upon him , which seem repugnant to the word of God , for fear of being damned and tormented in Hell . So precarious is this conceit of just three states . But grant just three states , I deny that the men under these three states are signified by the Name of God , by the Tabernacle of God , and by the dwellers in Heaven . First , because men merely under such dispensations , who yet are neither extraordinarily inspired Missionaries as Christ and his Apostles , nor publick Magistrates , which the Scripture calls Gods , and the like , are not capable of being blasphemed , that is , the phrase is not proper for them , and therefore it is a sign they are not here understood . Again , the Remarker cannot produce any places of Scripture where the Name of God signifies Men in a legal state , or the Tabernacle of God signifies men in a less perfect spiritual state , or that the Dwellers in Heaven denote men precisely in an invincible spiritual state . As for the Scriptures cited for the first . God's name was not the people of Israel themselves ; and when we pray , Hallowed be God's name , do we understand the people of God there by God's name ? What trifling is this ? And lastly , besides all this , if by God's name is meant those that bear his Name ; this , according to the style of the Apocalypse , signifies the highest attainment in Christianity , as being the character of the Philadelphian state , ch. 3.12 . I will write upon him the Name of my God . And so the Tabernacle of God , it cannot be the Note of the less perfect degree of the spiritual state , because it is the Ierusalem-state , the highest degree of the spiritual state , that is , Apoc. 21.3 . and the condition there described is a permanent condition ; so that this conceit of sojourning is a perfect mistake : According to which , the Restauration of the outward Court would be a restoring of it to a sojourning condition . How repugnant are these things ? Nor is there any thing brought to prove , that the dwellers in Heaven signifie men of the third state , but that of ch. 12.12 . Rejoyce ye Heavens , and they that dwell in them . Which we have proved to belong to the Times of Constantine . And as for the conceit touching the Worshippers in the Temple , and Thysiasterion , the groundlesness thereof was shew'd in my Answer to the Remarks on Chap. 11. So that this whole Remark hitherto is a strange incoherent dream of forced and far-fetched fancies .

And for his impugning the Expositor's Interpretation , it is as weak as the other was wild . For supposing the Idolatrous worship of God , Saints and Angels to be well meant by them , that so worship them , ( though the gain of the Church more than the glory of them that they so worship , is in all likelihood aimed at by them that give the example to the people ) yet it does not follow but that this worship is really a reproach to them . Which Reproach , they being all made Objects of Religious worship , is properly called Blasphemy , as Act. 19.37 . the Town-Clark clears the Apostles from being blasphemers of the Goddess Diana . That they are all reproached , both God , Saints and Angels is made good in the Exposition ; and it is farther fitting that this reproach should be called Blasphemy , that by this sharp reproof they may be the more effectually staved off from committing Idolatry in such worship of God , Saints , and the holy Angels . To all which you may add , that it is usual in Scripture to charge the sinner with that directly which he commits but interpretativè , as Ier. ch. 2.27 . the Prophet there makes the Jews to say to a stock , Thou art my father ; and to a stone , Thou hast begotten me , for their praying to stocks and stones . See Synops. Prophetic . Book 1. Chap. 1.

Vers. 10. This Scripture is of like sense with , Reward her as she has rewarded you , &c. chap. 18. but the sense here given is to make a mercy and blessing to be threatned instead of a judgment , and the Scripture to speak so ambiguously as to be unintelligible .

Ans. This is a comfortable promise to them that suffer for the present , that their cause shall obtain at last , and a threatening to the unconverted part of their enemies , that they shall lose so much of their dominion by those that are converted ; and this certainly was to come to pass , and did come to pass against the Papal Power in the Rising of the Witnesses , the late blessed Reformation , which was more considerable than the killing by the Sword in a literal sense , which was no farther to come to pass than themselves necessitated it . This verse therefore sets out the expectant state of the Soldiers of the Lamb , the firm hope of victory at last for their sufferings , as is expresly said in those last words . Here is the patience and faith of the Saints . But the news of their actual victory is by the second Angel , ch. 14.8 .

Vers. 12. The exercising all the power of the first Beast , &c. does signifie the temporal dominion of the two-horned Beast , by plucking up three Horns by the roots ; and for the better countenancing the power he did exercise , he as a Prophet , or Christ's Vicar , did confirm the exercise of the same power by the Beast , and so caused all to worship him . But his exercising all the power of the first Beast cannot signifie his making Laws in matters of Religion ; for if the first Beast had such power ( which is not to be granted ) yet that cannot be called all his power , nor the greatest part of it .

Ans. One would think the Remarker a man of a mighty secular and worldly Genius , when notwithstanding this Opened-book-prophecy related to the state of Religion in the Church , he ever distorts things to a Politick or Civil sense , which yet are most naturally understood of Religion . For the words here run thus ; And he exerciseth all the power of the first Beast before him , and he causeth the Earth , and them that dwell therein , to worship the first Beast , whose deadly wound was healed . Before which immediately precedes , And he spake as the Dragon , viz. decreed Idolatries ▪ and the reason then follows , because he had got the autority of the first Beast into his own hands , whereby he reduced the world again to a Draconick Religion , bloudy and Idolatrous . He had got all this kind of power into his hands , the two-horned Beast , I say , had so , but he had not got all the secular power of the Empire into his hands , no not by plucking the three Horns up by the roots . For the ten-horned Beast signifies the whole secular Dominion of the Empire . Besides , that the two-horned Beast began to renew the Image of the Dragon before he had plucked up the three Horns by the Roots . So that that passage [ all the power of the first Beast ] must be understood of that kind of power , it being false of the other . And this power of approving and allowing matters of Religion in the supreme secular Magistrate , as it is declared in our Church , is most certainly their right ; but this is not a place to dispute the point . Thus safe is it to stear the sense of the Opened-book-prophecy , by having an eye to the affairs of Religion in the Empire .

Vers. 14. The change of Religion by the victory of the Martyrs cannot be called a deadly wounding of the Beast by a sword , nor was there any ruine to it thereby ; for the same Politick Body of the Beast continued till it was wounded to Death by a sword , viz. ruined by the Incursion of the Barbarous Nations . And as he was not ruined by the ruine of the Pagan Religion , so the restoring of the like Religion was not the reviving of him . But he lived again when the like Politick body or Civil state of affairs in the Empire was re-established by the Ten-horned Beast , by the barbarous Nations settling into a subjection to , or a compliance with the Roman Laws . And as the Beast was revived when the former Politick state of the Empire was restored in the Ten-horned Beast , so when the Pope created a new succession of Emperours , it then became a complete Image of the former Beast . So that the Beast and his Image are not so denominated from the affairs of Religion , but from the Civil state of the Empire , yet so as to include Religion as it is complicated with the civil affairs .

Ans. Here the Remarker again misseth the mark quite , by not taking heed to that inviolable Rule in expounding the Opened-book-prophecy , viz. that it sets out the state of the Empire in reference to matters of Religion , and the pure worship of God and Christ , and that these Expositions are the surest that respect that . For what cares the Spirit of Prophecy for taking notice of the changes of secular States and Kingdoms , but so far as God's true Church and the Purity of his Worship are concerned , and consequently those that worship him according to the Laws he has appointed ? The Pagan Emperours of Rome were Pontifices Maximi , as well as Emperours , and the Pagan Religion part of the Laws of the Empire , it being enacted and ratified by the Supreme Powers thereof , as the civil Laws were . Wherefore the Pagan Religion equally , if not more , being the very life and soul of the seven-headed red Dragon ( that is , of the Pagan Empire , which would cease to be the red Dragon , if the Pagan Religion ceased ) than the Civil Laws themselves , when the Pagan Religion was in a sort abolished by the sixth head of the red Dragon his turning Christian , namely the Emperour Constantine , &c. Certainly that was the Head ( and then ) that was wounded to death , and wounded to death in the fullest sense that the Opened-book-prophecy can be truly thought to take notice of , as chiefly to aim at . For what is the Church concerned in the affairs of Kingdoms , but so far as they either hinder or further the pure worship of God and Christ ? And in the same sense that the Head was wounded to death , is the Beast said to be wounded ( in this verse ) by the sword , namely in the red Dragon's fight with Michael and the Martyrs , the battel being described in the immediately foregoing Chapter ; and therefore where should he get his wound but there ? For the Martyrs sticking close to the truth of the word , which is the sword of the spirit , got the victory over the Beast , they loving not their lives unto the Death . Add unto all this , that the Beast could not revive before his head wounded to death was cured . Neque enim sanatio istaec factum aliquod posterius fuit , sed ipsa Nativitas Bestiae novissimae , as Mr. Mede judiciously concludes from the genuine sense of the Text of the Prophecy . But in this civil or secular sense that the Remarker drives at , his head was not cured till Carolus Magnus was made the Western Emperour . But he is represented in this Vision in the beginning of it as with ten crowned Horns , so with his head cured . Such he was when he emerged out of the Sea , he was revived again from his deadly wound . Therefore the Epocha of this Vision , as I noted before , commenceth as low as the reign of Carolus Magnus , according to the Remarker , and the 42 Months of the Beast must end after two thousand years after Christ . And besides this , according to the Remarker's sense of the reviving of the Beast , and Beast's Head will continue dead near three hundred years after the body of the Beast was revived . This it is to attempt to unlock the Apocalypse without that excellent Key , the Rule I have so often mentioned .

Chap. 14. Vers. 7.

IF the zeal of those Greek Emperours named were not a sufficient fulfilling of the monition of the first Angel , the overrunning of the Empire by the Saracens would be far more proper to make it up , both in regard of time and other respects , than the subduing by the Turks . But neither of them are signified , being Visions belonging to the sealed Book . Nor needs there any farther fulfilling than what was by those Greek Emperours .

Ans. The Expositor's words on this verse are these ; That this Angelical Monition was the most loudly and earnestly urged upon the Christian World , at the dreadfull siege and storming of Constantinople , and subduing the whole Eastern Church and Empire to the Turk . Which makes neither the plague of the Saracens nor Turks to belong to the Opened-book-prophecy , but lets them keep their place in the Prophecy of the sealed Book . But implies onely , that the voice of that Angel is not confined to the Greek Emperours onely , but may be stretched to as many , either secular Potentates or Prelates , or other eminently zealous men , and observant of the severe judgment of God against the Idolatrous Greek Church . For ought I know , those early Evangelici may come in for a share here , who were Preachers of the everlasting Gospel , that which was purely contained in Scripture , and declared against the Idolatries and Superstitions of the Church of Rome , and sealed their Testimony with their bloud , I mean the Waldenses and Albigenses . Who if they made any use of the judgments of God by the Saracens on the Empire , as well as others might do of his judgments by the Turks , and it can be made out , I am not against it . And from the end of the Albigensian War , which was finished Anno 1242 , to the taking of Constantinople , which was in the year 1453 , in that Interval there were many famous men declaring for the everlasting Gospel against the Antichristian doctrines and practices , and they making the Pope of Rome the Antichrist , could not but denounce this approaching judgment . You may see their names in Alstedius and David Pareus . And upon the taking of Constantinople by the Turk , the voice of this first Angel would be louder in preaching the everlasting Gospel , and denouncing the fall of Antichrist or Babylon till the second Angel could tell the news that it was done . See Alstedius his Chronologia testium veritatis , where you may easily make Collections to this purpose .

Vers. 8. The fall of Babylon , viz. the commencement of it , is most aptly applied to the separation of the Albigenses and Waldenses from the communion of it ; to which may be added the separation of the Greek Church from it , before the subduing of the Empire by the Turks . But to apply this to the Reformation , will clash with the admonition of the third Angel .

Ans. The Waldenses and Albigenses could not be the Angel that declared that Babylon was fallen , but were a people that were aggrieved that it stood , but were an holy good people , and truly Evangelical , and preachers of the Everlasting Gospel , and denouncers of the judgments of God against Babylon , predicting that it would fall , and therefore belong to the first Angel . And though Mr. Mede would draw the affairs of the Waldenses and Albigenses to the voice of the second Angel , yet he has not the confidence to say that their appearing was the fall of Babylon , but onely , that , as he phrases it , Iam nunc ruinae Babylonis jaciuntur fundamenta . And he would countenance his application from the very place that , [ Babylon is fallen is fallen ] alludes to , Isa. ch. 21. Because at the time that Isaias uttered that Prophecy , the Medes cast off the yoke of the Assyrians , and building their imperial City Ecbatana under their new King Dejoces , laid the foundation of an Empire fatal to Babylon , as well as to Nineve . But supposing that so , yet it is plain in the Vision that the Prophet Esay's Imagination was not carried to the time of Dejoces and the building of Ecbatana , but to that very festival night that Belsazer celebrated , in which the Medes and Persians took Babylon . And it might very well then be said , Babylon is fallen , is fallen . But the other time being about 150 years before , if it had been said that then Babylon was fallen , it had been a falshood , and so it is in the News of the second Angel , if the Angel respect the Times of the Albigenses and Waldenses , and say that then Babylon was fallen , it is plainly an untruth , it standing tight about 400 years after their appearing . Nor can his so pronouncing be excused by this passage in Esay , as has been plainly proved . See Munster , Vatablus and Cornelius à lapide upon that Vision of Esaias .

But now , how the separation of the Greek Church has any place here , I understand not . But if the breaking of that short union , such as it was , of the Greek Church with the Roman be reckoned to this partial fall of Babylon , how much more is the Reformation begun by Luther ( which is nearer to that affair of the Greek Church , than that to the Albigensian ) to be reckoned thereto , when so many Countries , Principalities and Kingdoms fell off from the Papacy ? Wherefore this voice of the second Angel is most fitly applied to the Reformation , as the Rising also of the Witnesses , the Rising of the Witnesses being the fall of Babylon . And it is said expresly , at the Rising of the Witnesses , that a tenth part of the City fell , viz. of the City Babylon . Which being not a final or total Ruine of Babylon , but , as it were , the Primity thereof , and at least a tenth part thereof falling at the Reformation , it is a most evident argument that the Reformation is the Rising of the Witnesses , and this very fall of Babylon , which is with that Joy and Triumph declared by this second Angel . What can be more clear ? And therefore this joyfull Annunciation of the fall of Babylon corresponds with the Doxology of the Elders upon the sounding of the seventh Trumpet , ch. 11. Nor does this at all clash with the Admonition of the third Angel , as we shall presently see .

Vers. 11. The misapplying the Monitions of the two former Angels hath run the third out of distance , to signifie the Condemnation to Hell-Torments , which is peculiar to the day of judgment , whenas plainly here is signified a judgment in this life . For their torments are said to be in the presence of the holy Angels , and by reason of the suffering them the Worshippers of the Beast have no rest day nor night ; And it 's also said , Here is the patience of the Saints , viz. in bearing what they shall suffer from the Worshippers of the Beast enraged with these Torments . So that doubtless this Monition of the Angel does signifie the plagues of the Vials .

Ans. The Monition of the third Angel is not run out of due distance , nor reaches to the last judgment , when the wicked shall be cast into Hell , but is onely a peremptory declaration , that those that worship the Beast and his Image shall be so served at the last day , at the general day of judgment . But this does not excuse them from unquietness and unpeaceableness of mind in this life . And that that final Judgment is to be inflicted in the presence of the holy Angels , and in the presence of the Lamb is no argument that it is a judgment in this life , because the Holy Angels , as also the Saints ( Martyrs especially ) will be Assistents to the Lamb on his Tribunal at the last day , when he shall pronounce that dreadfull sentence , Go ye accursed into everlasting Fire , &c. All Expositors agree that Infernal Torments are here understood , by being tormented with fire and brimstone , and the smoak thereof ascending up for ever and ever . But that which follows concerns the unpeaceableness of mind , and unquietness of conscience in them that have any conscience left in them , if they worship the Beast and his Image , by reason that the voice of this Angel will be so loud and clear touching the Idolatrousness of the Church of Rome , and the Unsalvableness of those in her Communion . Which will the more enrage the Pontifician party to persecute and necessitate others that have any conscience left in them to suffer any persecution rather than hazard their own salvation , and turn Idolaters . This will be the most eminently fulfilled , I mean the preaching of the third Angel , under the effusion of the fourth Vial in the Mystical sense thereof , though it has in some measure been fulfilled all along the Reformation , and may reach through all the Vials by a Geniconaea , but by an Idiconaea more peculiarly respect the fourth . But from hence is that which follows : Here is the patience of the Saints , &c. So that the Remarker and Expositor here agree , That the Monition of the third Angel respects the plagues of the Vials in some sort .

Vers. 15. The Angel coming out of the Temple , does here and elsewhere signifie their coming from the Throne of God , where they received his commands , and justice and judgment being the habitation of his Throne , the righteousness of those commands may be farther signified . Also they being ministring Spirits attending at the Throne ( signified by the seven Lamps burning before it ) the Temple is their proper abode till they be sent out . But what ground there is to make the Temple here to represent the Church , I do not apprehend .

Ans. This conceit of the Remarker would be the more plausible , if the Angel had been said to come from the Throne . But every one that went into the Temple went not into the Sanctum Sanctorum . That was a privilege of the High Priest onely . And that all Angels have the honour to attend the Throne , is a point the Remarker will never be able to prove ; Nor that the Temple here signifies the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thereof in that strict sense . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes signifies as large as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is rendred Templum , which contains the outward and inward Court also . And Peganius , an excellent Critick in the Jewish learning , touching this Angel coming out of the Temple , says , It was anciently a custome among the Iews , out of the Temple to appoint labourers for the first Harvest , and to signifie to them when they should begin . Certainly those labourers which were appointed out of the Temple , nor the appointers of them were such as entred the Sanctum Sanctorum , and approached the Throne , &c. And Mr. Mede expresly interprets this Angel's coming out of the Temple of the prayers of the Church in general , as that from the Thysiasterion of the prayers more especially of Martyrs and Confessors . How largely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , may appear from what is said , Psalm 29.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And in his Temple does every man speak of his glory . But it is not for every man to enter into the Sanctum , much less into the Sanctum Sanctorum . The whole Fabrick is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being the Habitation of God , as the Notation of the word implies . And Iohn 2.19 . where our Saviour says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Destroy this Temple , the Jews presently understood it of the whole fabrick that included the Courts , which makes them answer , Forty six years , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was this Temple a building , &c. Wherefore it is plain there is ground enough for the Temple , representing the Church of God , the Congregation of God or his people using solemnly to be gathered thither . And our Saviour calls it the house of Prayer . This Angel therefore coming out thence , and speaking to the other Angel sitting on the cloud representing Christ , to put in his sickle signifies whitherto the prayers of the Church tended .

Vers. 16. The reaping of him that fate on a cloud , may signifie the ascending of the Witnesses in a cloud , or rather the consequences thereof . For their ascent will be the pitching of the Thrones for the Ancient of days to sit , or a commencement of that judgment that is to be given to the Saints of the most high to take away the Dominion of the Beast . So that the reaping here will be the separating of the people of God from communion with the Beast , to associate themselves with the Risen-witnesses , and to fulfill the Monition , Come out of her my people , &c.

Ans. Is he then that sits on the cloud the Risen-witnesses ? It 's pity but there had appeared another with him to make them two . The description imports that it is Christ himself , according to the usual sense of Interpreters , even that son of man that comes in the clouds of Heaven , and the Ancient of days gives him the Kingdom , which he augmenteth here by this Harvest of the converted Iews , this immediately preceding the Vintage , which synchronizeth , and is in a manner the same with the seventh Vial , ( see Mr. Mede ) and with the battel of the Rider on the white Horse , ch. 19. which there immediately ensues the Marriage of the Lamb , which in all reason is understood of the calling of the Jews . The Rising of the Witnesses is certainly before the first Vial , but this affair synchronizeth with the sixth . So much out is the Remarker here .

Vers. 18. Here the Angel that hath power over the fire , his crying to him that had the sharp sickle is said to be for vengeance on the cruel Murtherers and Idolaters , but the vengeance taken by thrusting in the sharp sickle is said more especially to respect the converting them , which is a strange vengeance . And the making the mention of fire here to be , because of the Martyrdoms inflicted by it , is not sense . But the Angel is said to have power over fire in respect of his executing God's wrath by causing fierce and bloudy wars consuming like a fire , &c. In which sense fire is used in the first Trumpet , and the Censer of fire cast upon the Earth before the Trumpets ; And so likewise here the Angel with a sharp sickle being to reap the Vine of the Earth , viz. to gather the Antichristian party to battel , is odered thereto by the Angel that had power over fire , viz. who ( as our Saviour came not to bring peace , but division , and to send a fire on Earth , and as the Rider on the red Horse in the second seal had power to take peace from the Earth , &c. ) had power to cause such divisions and commotions as should incense and stir men up to the said battel , &c.

Ans. Upon those words [ which had power over the fire ] Peganius writes thus : Who in the Priesthood , says he , of the Heavenly Tabernacle was to have care of the fire upon the Altar , whence now should be kindled the fire of vengeance . Which is a sense no way inconsistent with mine , viz. That this Altar is named in relation to the Martyrdoms under the Papal Tyranny , and the fire the rather , because their Martyrdom was much by fire , they were burnt as Holocausts to the pride and covetousness of the Papacy . And Peganius himself upon those words precedent [ And another Angel came out from the Altar ] where the souls of the Martyrs , says he , were kept , and whose bloud the Lord would avenge at this time . But the fire of the Altar does not signifie wrath and vengeance simply of it self , as appears from Esay . ch. 6. where a live-coal taken from the Altar by a Seraphin , and put to the mouth of the Prophet , is a sign of his iniquity being taken away , and of his sin being purged , which is not vengeance , but mercy . And the use of this fire on the Altar was to burn their Sacrifices , which were to propitiate God's wrath , not to kindle it . Wherefore these things being considered , what a severe sentence is this of the Remarker to say [ That the making of mention of fire here is , because of the Martyrdom inflicted by it ] is not sense ? For it is more perfect and adequate sense than the other . The Altar and the fire that burnt their Holocausts , compared with the burning of the Martyrs , which the Pontifician Power burnt as so many Holocausts , to their Pride , Avarice and Cruelty , being a more proper and efficacious Incentive to pray for vengeance against them than merely the heat of fire signifying that way , which may as well signifie the warmth of mercy , the ardour , of love , and zeal for the conversion of men as vengeance . Nor does the fire of Incense , Apoc. 8. of it self signifie wrath and vengeance , else prayer , which the fume of Incense signifies could onely be for vengeance , which is extremely absurd . But the coals of Incense there are determined to that sense , because the prayers of God's people had been uttered that way . And the Angel that had the care of the fire on the Altar , ( fire signifying the flames of holy zeal and love , as well as the heat of wrath and revenge ) may call to him that has the sharp sickle , according to both these senses , out of wrath to destroy one party , and out of love and mercy to convert the other . For that seems to be an affected mistake in the Remarker , that he makes the Expositor to allot both vengeance and conversion to the same party . So that the Objection is a mere Cavil .

Vers. 19. Here is likewise a strange Wine-press of the Wrath of God , viz. Mens being pressed in conscience upon sharp convictions of sin by powerfull preaching , whereby the wrath of God against them is kindled in them . Such perverting of the easie , plain sense of the Text seems to proceed from an affectation of speaking smooth things .

Ans. This meaning of the Wine-press is not so strange as true , as I shall make appear in my Answer to his next Remark . And as for the Remarker's insinuating an affectation in the Expositor of speaking smooth things , and that he should mis-interpret the Vision out of this principle , if he again should say that the Remarker mis-interprets Prophecies out of a deep fierce Melancholy , would that be an argument ? or onely a sign of want of better arguments ?

Vers. 20. As the Juice of Grapes troden by horsemen in a Wine-press would spue out to the horse-bridles , so a great slaughter is here aptly signified by bloud coming out to the horse-bridles in the Wine-press of the wrath of God . But that a perfect victory over the contumacious by a full conviction of them should be here signified , is the continuance of the strange conceits in the two foregoing verses , turning the great wrath of God , which at the great day of God the seventh Trumpet is to be executed upon the obdurate enemies of Christ by that decisive battel betwixt him and them into the great blessing of making them Converts , &c. And that 1600 furlongs should here signifie Symbolically , and not Numerically , is also a groundless conceit . For the Numerical signification is the plain easie sense , and there is no intimation of any other sense ; whenas the number 666 ( which is instanced in to countenance a Symbolical sense here ) hath the same plainly signified in the Text , that it is to be taken symbolically or mystically . And also the same is evident in the wonderfull apt application of it , which in this case altogether fails . Therefore it had been better still to have taken up with Mr. Mede's conceit , than to relinquish it for this undoubted Mystery , which is doubtless a great mistake .

Ans. This is the first news I have heard of Horses being Wine-pressers . Nor is the bloud of the Grape in the Vision said to spurt up to the Horse-bridles in the Wine-press , but to come out of the Wine-press , even to the Horse-bridles , and that for the space of one thousand six hundred furlongs . What , could the bloud spurt so far out of the Wine-press ? then certainly it spurted above the Horse-bridles in the Wine-press . Ribera most certainly has hit on the most genuine literal sense of this passage , who first mentioning that of Ioel , ch. 3.13 . Get ye down , for the Wine-press is full , the Wine-fats overflow ; he says , Iohn outdoes this expression of the Prophet , whenas he says so much Mustum came out from this pressing , that not onely the Wine-press was full to the top , but overflowed the neighbouring ground to a thousand six hundred furlongs , and so deep that all the space was unpassable by any footman ; and if an horse-man rid in it , it would take his Horse up to the bridle . This is assuredly the easie and natural sense of the letter . And therefore if the letter be to be expounded of a carnal warfare , there will be such a battel as will overflow the ground with bloud for sixteen hundred furlongs , that is for two hundred miles together . Which if you suppose in length , as all Interpreters in a manner look that way , and take it for granted that the longitude of the bloudy Tract is intimated , unless there were a chanel made on purpose , it would proportionably spread in breadth . But to make a more favourable construction of it , let these two hundred miles in length spread but a mile in breadth , so that the Tract of bloud may be but 200 square miles , which is but a modest supposition , this slaughter being to be executed by the victorious Saints , nothing but either heedlesness or an efferate religious Melancholy can make any one conceit so salvage a scene of things introduced by them .

Besides that , it is infinitely incredible that so vast a multitude of men should be gathered into one field-battel , as that if all their throats were cut , or however else they were slain should fill two hundred square miles with bloud up to the horse-bridle . Wherefore the nature of this Symbol here ( which is uncapable of the gross literal sense ) as that also of the Rider of the white Horse , with a sharp sword going out of his mouth , and the Camp suddenly turn'd into a tripartite City , and the synchronism and congruity of these three Visions that aim all at one thing , may assure any one , that either Prejudice , Heedlesness or Complexion does not hood-wink , that the victory over one part indicated in these Visions is spiritual , viz. their Conversion ; but as for the other part , which is here understood , by the City without which the Wine-press is troden ( and is the same City , a tenth part whereof fell at the Rising of the Witnesses , ) and in the seventh Vial , by Babylon , and by the Beast and false Prophet in the Vision of the Rider of the white Horse , the victory over them is Political , and indicates their confusion . Not that they are to be murthered neither , but that the City Babylon , which is the bloudy Idolatrous Hierarchy , their Revenues will be gone , and their Autority abolished , and the same is to be understood of the false Prophet , which is the City Babylon . Nor is there any need to understand any other destruction to the Beast distinct from the false Prophet , than the dissolution of that of his power that constituted him a Beast in the Prophetick style , Cruelty against the Saints , and his upholding Idolatry . Which power being extinct , the Beast is destroy'd , but the Legal Sovereignty is preserved for the support of Truth and Purity of God's worship , and Kingdom of his Son , who surely reigns there where his pure Gospel obtains and is maintained by the Magistrate . These things will certainly be . But to interpret these Prophecies of such salvage and prodigious , nay impossible slaughters , and that by the Saints , as it is a reproach to them that are truly so , and may animate pretended Saints to tumults and rebellions , so it does great injury to this book of Prophecies , and seasons the Peoples minds with such false notions , that when they are fulfilled , they will not know they are fulfilled , as it has happened already in the Rising of the Witnesses . The Symbols of those three Visions are such , that any one that has any nasuteness of interpreting of Prophecies , if he give due heed , he must needs conclude that the slaughtering passages in the battel of the great day of God Almighty is a Parable . Nor do they belong to his obdurate Enemies , but to those that have been strangers to the Faith , nor had before the like opportunity of knowing the Truth , and being converted . His obdurate enemies rather are to be found in Babylon , who though Hail-stones of a Talent weight fall on them , are not made contrite thereby , but blaspheme ; They are obstinate , like the Fool in Solomon , whom if you bray in a mortar with a pestil , yet will not his foolishness depart from him , the conceit of Infallibility has so far infatuated them .

What remains in the Remark is spoke with a great deal of confidence , though what is alledged against the 1600 furlongs , signifying Symbolically , not Numerically , is exceeding weak . For the Numerical signification applied to the extent of the slaughter , is so far from being plain and easie sense , that it is a sense incredible , yea impossible : And therefore a certain Indication , that this slaughter is to be taken in a Parabolical sense , such as the Expositor has given . Suppose an Army in the field of a square figure , and that the men were so closely set together , that each of them had but half a pace , or five half-feet squared to turn them in , and that this square Army took up near upon 200 miles , let the Latus be but 14 miles and square it . The whole Army will consist of Seven hundred eighty four thousand thousand men , ( whenas one thousand thousand is ten hundred thousand men ) which therefore is near three hundred times a greater Army than that prodigious Army of Xerxes , which Herodotus says consisted of 2641610 fighting men . Can the Remarker believe that there will ever be such an Army so numerous meeting thus in one place ? But suppose it , and the bloud of this Army , even of every single Souldier of it to be wholly let out of his body , which is scarce done in any one slain . In a vessel of two foot and half square , how deep would the bloud be ? Certainly scarce an Inch. But scarce thirty Inches deep will reach to the Horse-bridle . So that the bloud of an Army above thirty times greater than what I have described , and nine thousand times greater than Xerxes his Army will scarce suffice to make such a deluge of bloud , though wholly effused , as to reach 1600 furlongs , I mean 200 square miles , to the Horses bridles . And the Saints the Executioners of God's wrath must be the Butchers to let out all this bloud : What a monstrous conceit is this ? what more incredible ? what more impossible ? And if we should make our Hypothesis yet more modest , and instead of the 200 square miles , be content with 1600 square furlongs , the root of which would be put 40 furlongs or five miles , yet according to this Hypothesis , bloud to the Horse-bridles for such a space , will require the slaughter of above a thousand times more men than those in Xerxes his Army , though his Army consisted of 2641610 fighting men . Wherefore this is a certain sign that the sense is Parabolical , and that the number is not Numerically , but Symbolically to be taken . Nor needed there any Intimation of extracting the square root here , as there is in the Number 666 , because that Number is not a perfect square number ; and the less need , because this way of extracting the square root was freshly intimated before , in the Number 666 , and lay obvious to the eye in the 144 Regiments or Chiliarchies in the beginning of this Chapter , and in these 16 Hecatontads it does lye as obvious here to an observant eye , and unprejudiced judgment , if he be acquainted with the Symbolical meaning of the Quaternary or Number Four . The aptness of the Application whereof to the present occasion the Expositor has fully made out in his Exposition and Notes . And it is notorious ignorance or prejudice in the Remarker ( no mistake in the Expositor ) if he be not thence satisfied .

Chap. 15. Introduction .

THE Introduction to this Chapter does make these three places , ch. 11. v. 15 , 16 , 17. ch. 14. v. 8. ch. 15. v. 2 , 3 , 4. to signifie the same Triumphal Song , which is a triple errour : The first being the Doxology at the seventh Trumpet , the second no Song , but the denouncing the commencement of Babylon's fall by the Waldenses , the third no Triumphal Song of Victory ( though sung by the Victors over the Beast and his Image , ) but of admiring and glorifying God for his judgments by the pouring forth of the seven Vials , then in view in the Angel's hands , so as to make all to fear and glorifie him .

Ans. These three places do most certainly refer to the same thing , to the fall of the tenth part of the City of Babylon , or the Rising of the Witnesses , which is in a manner the same ; They are also three testifications of Ioy and Triumph upon that notable passage of God's Providence , call them Songs , or Doxologies , or joyfull Annunciations , it is all one to the Expositor . The first is a Doxology at the seventh Trumpet , but for the Rising of the Witnesses immediately mentioned before . The second is the joyfull Annunciation of the good news of Babylon's fall in part , namely the tenth part of the City , which the Waldenses could not tell was fallen , nor any for them in their time , for it stood then entire , and so continued for about 400 years after . The third is a Song of Victory , it being a Song of the Lamb , in imitation of that of Moses , when they triumphed over Pharaoh and his host after they were overthrown in the Red Sea . What can be plainer ? And these are said to be Victors over the Beast ; and in the Song it self it is said , All Nations shall worship before thee , because thy judgments are manifested , namely upon Babylon in the fall of the tenth part of their City , and in the Rising of the Witnesses . How clearly and naturally do these things hang together ? Which if it were not , there would be no occasion nor object of this Triumphal Song . For who but fools or mad men triumph before victory ? Nor could it be for the future pouring forth the Vails then in view . For it is not said these Victors saw them , but that St. Iohn saw them . Nor did St. Iohn see them before this Song of the Victors was ended . For the first verse is onely a general Title of the Chapter about the Vials . The particular order of his seeing them is afterwards . For he says expresly , v. 5. That after this Song of the Victors he looked , and behold the Temple of the Tabernacle of Heaven was opened . Which implies it was shut , or his eyes shut to it before . And the seven Angels came out of the Temple , &c. And it is farther manifest from v. 7. For one of the four Beasts there mentioned had not given the Vials to the Angels till then . How could the Victors then see them have them , before they were given them ? So that this Song will have no Object of praise and thanksgiving . Which is a plain demonstration that the Remarker is in a mistake .

Vers. 1. The Beast is not the Roman Hierarchy , but the Ten-horned Beast headed by the false Prophet or Roman Hierarchy . It 's sufficient to call the Vials the seven last plagues , if they begin after the sixth Trumpet , and end with the seventh , especially the Trumpets belonging to the sealed Book , and the Vials to the opened Book , and so may rather respect the preceding plagues of the opened Book , viz. those said to be inflicted by the Witnesses , and also by the two precedent Angels to the third , who is Monitor of the Vials .

Ans. The Beast here is most certainly the Roman Hierarchy or two-horned Beast , because v. 2. the Victors are said to have got the victory over the Beast , and over his Image ; and it is plain , chap. 13. That the Two-horned Beast was the Maker of this Image : but it farther follows , And over the number of his name , which also plainly belongs to the two-horned Beast . And as for the seven last plagues ( in which is filled up the wrath of God against the said Beast , which suffered considerably in the Rising of the Witnesses ) none of them seven can be called the last , which end before the sixth . Those plagues must certainly expire before any of the seven begin , in respect of which all seven are to be called the last plagues . This is pitifull tearing and forcing of things to serve a fond Hypothesis , that will not hold water . Lastly , The second Wo-Trumpet being mentioned in the Opened-book-prophecy , is a plain Indication that as to order of time and succession of things , the seven last wofull plagues in the last Wo-Trumpet must succeed the second Wo-Trumpet , and consequently the fall of Babylon and Rising of the Witnesses , though all the first six Trumpets belong to the Sealed-book-prophecy , as does also the Interval of the seventh . And as for the plagues inflicted by the Witnesses , they were during their 1260 days prophesying , ch. 11.6 . and therefore the same with the six first plagues , there being no other actually inflicted plagues prefigured but they . And for the two Angels , they are no Inflicters of plagues , but Advertisers touching God's judgments to come , or already fallen on the Idolaters .

Vers. 2. The Sea of glass here is the same with that ch. 4.6 . and therefore hath respect to nothing farther than what it there signifies ; And to make standing on the Sea of glass to signifie standing on the shore of that Sea , is a great straining of the Text ; Nor was there any such deliverance of the Protestants , or overthrow of the Pope by the Reformation , as to make any Parallel between that and the Jews deliverance and Pharaoh's overthrow . Nor was the overthrow that was then given to the Pope by the doctrine of Iustification , that being but one particular of the Reformation , but the main of his overthrow then was the casting off his Supremacy .

Ans. That the Sea of glass is not the same with that in ch. 4.6 . though it may be also alluded to , is plain in that it there is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Lamps are also said to be , and therefore within the N 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( For indeed the whole scene of things , some whereof , according to the Mosaick Position , are without the N 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are there represented as within , and that not without a Mystery , it signifying that the Representation is of the state of the Church reduced to the most early Primitive Apostolick Purity . ) But the Sea of glass here is seen by Iohn before the opening of the N 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before the Temple was opened , v. 5. Which does put it more out of doubt that the Red Sea congealed as it were into two Walls of glass , ( as Zeno Veronensis glosses on Exod. 14.22 . ) that the Israelites might pass over the yellow or fulvid Sand , betwixt , is chiesly alluded to ; and it being called also the Song of Moses , the servant of God , doth farther ratifie it . And indeed I meet with no Expositor Papist nor Protestant , old nor modern but agree that Moses his song at the overthrow of the Aegyptians at the Red Sea is alluded to . Wherefore the Remarker's refractariness to so evident a Truth is very remarkable . Nor is it any straining of the Text to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , standing upon the shore of the Sea . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies as much as prope or juxta , and therefore if it be near or hard by the Sea , where is it but on the shore ? And that it is understood of the Red Sea , all Interpreters agree , as I noted before . But the Remarker it seems is wiser than them all . But I hope he will not be wiser than the writer of the Apocalypse , who compares the State of the true Church under the Tyranny of the Papacy to the Israelites servitude in Aegypt . ch . 11. Wherefore our being freed from this bondage , may very well be parallel'd to the Iews deliverance and Pharaoh's overthrow . And lastly , the doctrine of Iustification , though it was not the onely Instrument , yet it was a main one . The comfort whereof being so zealously and frequently instilled into the minds of both People and Potentates , and that great drudgery and bondage under the Pope being held up by the contrary doctrine in that Church ; this proved a notable Engine to out the Pope , not onely of his Supremacy , but to free the people of all those superstitious Burthens they groaned under before .

Vers. 5. The ᵃ Harpers victory over the Beast does not signifie the Protestants victory , but the victory of those sealed and measured , for preservation against whom the Antichristian Powers could not prevail . ᵇ The Temple of the Tabernacle of the Testimony in Heaven is not the same with the Temple opened in Heaven , wherein was seen the Ark of the Testament , ch. 11.19 . ᶜ For that , as formerly was said , signified the receiving of the Christian Worship and Laws by the Emperours . ᵈ But this verse apparently relates to another time .

Ans. That the ᵃ Harpers victory over the Beast signifies the Protestants victory , has been proved over and over again ; It is a Song of Thanksgiving for their deliverance from the Roman Pharaoh , and declares God's judgments to have been manifested upon him . And as for the 144 thousand sealed ones , ( for that that measuring for preservation is a mere conceit I have shewn in its proper place ) whose invincible constancy and faithfulness to the Lamb , and their privileges of the New Birth is intimated in the foregoing Chapter , their new Song is also there mentioned , which none could learn but the 144 thousand that were redeemed from the Earth . That sets out their internal state , but this is a Song of external deliverance , and alludes to the deliverance of the Israelites from Pharaoh King of Aegypt . And these 144 thousand sealed ones are the sealed of the twelve Tribes of Israel , ch. 7. As here is the Song of Moses the servant of God for their victory over Pharaoh . Wisedom is easie to him that understands , but to him that will not understand all things are hard . ᵇ The Temple opened here , and the Temple open ch. 11.19 . is most assuredly the same Temple . For the Ark of the Testament is said to be in the one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by which word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Seventy render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and they render it also by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ Deut. 9.15 . ] Testimony . And this other is called the Temple of the Tabernacle of the Testimony . And Exod. 25.21 . it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but also before v. 16. the same thing is said , and Vatablus from the Hebrew renders it , Ponésque in arca Testimonium quod dabo tibi ; upon which Cornelius excellently well , Hinc , says he , dicta fuit Arca Testimonii , id est , Legis , & Arca Testamenti , id est , Foederis . Continebat enim legem quae erat conditio foederis inter Deum & Hebraeos initi . Consequenter Tabernaculum ab Arca quam continebat vocatum est Tabernaculum Foederis & Tabernaculum Testimonii . So Cornelius à lapide . Whence we see plainly that the Temple in these two places named is one and the same Temple , which Temple stood open ( out of which the Vial-angels came ) as well after the Doxology of the Elders , ch. 11. as after the Song of the Harpers in this Chapter ; But ch. 11.19 . the Ark of the Testament is said to be seen in it , because this points at the sixth Vial , which synchronizeth with the Harvest , by both which is understood the calling of the Jews . And therefore by the Ark of the Testament being seen in Heaven , is signified that that was the time in which God would have an eye to his everlasting Covenant made with the Jews , and resume them again to be his People ; which sense is worthy the taking notice of , though it was omitted before . ᶜ That sense which the Remarker would put upon the Ark of the Testament being seen in Heaven , ch. 11.19 . I have shewn the vanity thereof sufficiently above , nor need I here repeat it . His conceit therefore sailing , and there being no mention of opening the Temple of the Tabernacle of the Testimony or Testament in Heaven but in these two places , ch. 11. and ch. 15. and they both being after a Song of Thanksgiving , it is a shrewd Indication ; ᵈ That the times of the opening the Temple here , and those in ch. 11.19 . are one , though the mention of the Temple being opened ch. 11. be deferred till v. 19. that it may set off the appearing of the Ark of the Covenant with a greater grace , but the time of seeing the Ark of the Covenant differs from the time of the opening of the Temple , for the former is at the sixth Vial , the latter just before the first . Wherefore in brief , The opened Temple in Heaven , ch. 11. and this opened here being one and the same , and this in order to the effusion of the Vials , this is no small confirmation of the Expositor's Interpreting the two last verses of ch. 11. touching the affairs of the Vials , which was worth noting by the bye .

Vers. 6. The seven Angels coming out of the Temple may signifie that it 's by the Worshippers in the Temple , and at the Altar , viz. the two Witnesses , that they pour forth their Vials , and that they minister to them in that service . Their being cloathed in white linen , and girt with golden girdles , signifies the righteousness and holiness of their administration for the advancement of Christ's Kingdom , which though spiritual , extends to the executing Justice , and upholding true Worship , and they are the Ministers of God's wrath for transgressions against both .

Ans. That the Worshippers in the Temple , and at the Altar , are not the two Witnesses , I have shewn above , and therefore the Angels coming out of the Temple here , cannot denote them ; and if the two Witnesses be the Ministers of God's wrath , it is the more unlikely that that effusion of bloud from the Wine-press , so that it would reach to the Horses bridle for sixteen hundred furlongs together , should be understood Literally , and not Parabolically , else these Ministers of God's wrath must shed the bloud of an Army nine thousand times bigger than that of Xerxes , as was noted above . A Butchery incredible to be perpetrated by the Saints and holy Witnesses of God .

Chap. 16. Vers. 2.

ᵃ TO understand the pouring forth of the first Vial on the Earth in such a general sense as the command is to pour all the Vials on the Earth ( so that it is onely to correspond with the other Vials in the Cortex ) is to make it signifie nothing ; and therefore the effect of the first Vial , viz. the grievous sore on the Worshippers of the Beast is imputed to another cause , viz. to their exulcerate rage at the Rising of the Witnesses . ᵇ These are but sorry conceits for which one should reject Mr. Mede's far more current account of this Vial , viz. that it signifies the Bohemian War that ensued the sufferings of Huss and Ier. of Prague ; whereby great ruine fell on the Popish Clergy and the religious houses in that and the adjoining Countries , and miraculous defeats on the great Popish Armies sent against the Bohemians , &c. Which plague is aptly signified by the Vial poured on the Earth , the two-horned Beast rising out of the Earth . And that there was then the like spirit in agitation in other Countries , though it did not break forth , may appear by our Commons Petitioning in Parliament , about the same time , Henry the fourth and the Lords , that he may have the Temporalties of the Bishops and Clergy which were consumed in unnecessary courses , &c. And also by the Parliaments importuning Henry the fifth to suppress the Religious houses , as being Nurseries of Idleness , and Cages of unclean Birds . To divert which storm , the Clergy set on foot the claim of the Crown of France , and the War thereon , &c. ᶜ Also there could be no such exulcerated rage at the Rising of the Witnesses , because the Reformation was not the Rising of them . For though thereby the Pope's Supremacy was rejected , and some gross corruptions reformed , yet did the Reformed Churches retain generally the same Political state of Government , and so much of the Popish Leaven in Matters of Religion , that they did not cease to continue members of the Beast . ᵈ Nor did there appear any such Spirit of life in them to set them on their feet , and cause them to ascend , &c. they continuing in the same worldly state and station , though freed from some Popish Grievances .

Ans. ᵃ Though the first Vial were poured out on the Earth in that general sense , doth its pouring forth signifie nothing ? It will necessarily hit some particular thing or person or other , and it particularly hits the marked slaves of the Beast , and inflicts a sore on them , and so every Vial the pouring it forth will mediately or immediately concern the Terraqueous Globe , namely the Inhabitants thereof . But for that special meaning of Earth , which the Remarker takes notice of , and I have noted to answer to the Clay in Daniel , and to signifie the Ecclesiastick Rank of men , if this in general were understood by the Earth , v. 1. it were an Hypothesis very allowable , yea laudable , being these Vials concern the Pontifician Hierarchy , which Mr. Mede calls Bestiam Antichristianam , and all reach him either immediately or mediately , even those that are poured on the Sun , into the Air , or on the River Euphrates , they all touch the concern of the Beast that rose out of the Earth , as you may see by the Exposition of the Vision . And the first Vial poured on the Earth in this sense , reacheth them immediately , it inflicting so noysome and grievous a sore on those that are the marked slaves of the two-horned Beast especially , their Interest being so much concerned in the fall of Babylon and the Rising of the Witnesses . Wherefore that Cup of Intoxication and Dementation through Envy , Malice , Rage and Fury ( as it is said ch. 11. v. 18. upon the Rising of the Witnesses and Doxology of the Elders , And the Nations were angry , which answers to the effect of the effusion of this first Vial , the noysome sore on the marked slaves of the Beast ) that Cup , I say , is really the pouring forth of this first Vial , which is a grievous plague indeed . Impedit ira animum — And Quos Iupiter vult perdere eosdem dementat prius . So that by the Remarker's leave these are no sorry conceits , nor the Expositor's private opinion , but the opinion of worthy Interpreters before him . ᵇ But the Remarker's is a groundless conceit to apply that which belongs to the times preceding the Rising of the Witnesses to the Vials , which come after their Rising , as is most plain to them that do not wilfully wink against the Truth . Wherefore the War of the Hussites , &c. is such a business as the Albigensian War ; and if justifiable , to be referred to the War betwixt the Beast and the Saints , ch. 13. v. 7. ᶜ Nor has the Remarker any evasion out of this evidence of truth , but by an unworthy vilifying of the Protestant Reformation , which undoubtedly was the Rising of the Witnesses , and most certainly was a very illustrious Atchievement of Providence , and quite wiped away that foul face of things , which Custome and Law had established before , and is described in the Idea of Antichristianism , and therefore it is most wretched Ingratitude to undervalue so great a Bounty of the Divine Majesty towards his servants ; like the murmuring of the Israelites against Moses and Aaron , by whose conduct they were delivered from the bondage and Tyranny of Pharaoh . Nor was the Pope's Supremacy onely rejected , and some gross corruptions , here in the Church of England suppose , reformed , but all gross corruptions , nor were there any left that can be a just cause of Separation from our Church . But the cavil now forsooth must be , because they retain still Political Government ( for Popish leaven in matters of Religion , which is reformed to the pattern of the Times that were symmetral , is plainly outed from our Church ) and continue in the same worldly state and station ( the terms for Political Government ) as if all Political Laws and Orders , though they were made and managed for the support of the Kingdom of God and the purity of his Worship were worldly . How freakish is this ? But how outragious to make the Reformed Churches , merely for this cause to continue Members of the Beast ? This is such a wild Imagination , that it is more becoming those Dreamers St. Iude describes , that despise dominion and speak evil of dignities than any sober Christian . ᵈ And lastly , as I remember I noted before , the Spirit of life entring into the Witnesses has not a Spiritual sense , but Political . And the Genius of Prophetick Iconisms , and of the Apocalyptick Prophecies , is rather to adumbrate the External and visible state of the Church than the Internal .

There is onely one thing remaining in this Remark , at the beginning , that I may seem to have slipt over , viz. That the effect of the first Vial , namely that rankorous sore does not seem to be imputed to the effusion of the Vial , but to the Rising of the Witnesses . But I answer , that it is sufficient that this sore rages in the time of the Vial-Angel . For here are seven distinct Times allotted to the seven Vial-Angels , as there are seven distinct times allotted to the seven Trumpet-Angels , and what happens in the said allotted times is attributed to the Angel to whom the time is alloted , whether the Angel contribute any thing to it or no. Nor does any one imagine that the Locusts and Euphratean Horse-men were blown out of the fifth and sixth Angels Trumpets , but that those things happened under the times allotted to them . And the Rider of the red Horse under the second Seal , he is said to take peace from the Earth , merely because in his time there were such killing and slaying one another . And it is something Idiotical to think otherwise of these things . But supposing there must be some real activity in this first Vial-Angel for the inflicting this angry Aegyptian boil , there is not the least absurdity in allowing it , viz. That as an evil spirit from the Lord haunted Saul when his Melancholy fits came upon him , so this first Vial-Angel may commissionate some spirits , upon the envy and the anger the Bestians had conceived against the Risen Witnesses , to actuate them with more than ordinary rage and madness against them , and so infatuate their counsel by this distemper . This , I hope , will take away all scruple touching this first Vial.

Vers. 3. The second Vial is made to synchronize , and in substance to be the same with the first , the first being supposed to be the envious raging at the Reformation by the enemies of it , and the second the Reformation it self in rejecting the Pope's Autority , &c.

Ans. This second Remark is a mere calumny . For the first Vial does not synchronize with the second , because the first , viz. that exulcerated Rage of the marked slaves of the Beast began presently upon the Rising of the Witnesses , while the Reformation was but fresh , young and tender , and not so thoroughly established , but was capable of quick Reciprocations of affairs , as it happened , here for example in England , Queen Mary so suddenly succeeding King Edward . But after this there was a more full settlement and firm establishment of the state of the Risen Witnesses , so that through many Provinces , Principalities and Kingdoms , which are so many Seas , the Pontifician party was hopeless and helpless , those Seas becoming by the effusion of the second Vial as the bloud of a dead man . For they were all dead to the Emissary fisher-men of the pretended successour of St. Peter , nor a live Fish to be taken for their game . The perfect Revulsion of these great Parts of the Pontifician Iurisdiction from those that his power still did actuate and enliven ; and the hindering them from reuniting for a due time , till they were turned into the congealed bloud , as it were of a dead man ; this was the effusion of the second Vial , and plainly distinct from the first , and such as to which the first might well contribute . For the marked slaves of the Beast being dementated with wrath , would necessarily doe such things as would excite the other party to use all possible care and diligence , courage and resolution to make all sure against them for the future . The second Vial therefore is not the Rising of the Witnesses or the first appearance of the Reformation , but it bears that analogy to the Rising of the Witnesses , that the descending of the New Ierusalem under the second Thunder ( which comprizes the settlement of the Millennial Empire of Christ ) does to the victory of the Rider of the white Horse under the first .

Vers. 8. The word of God is no subject capable of pouring a Vial thereon : And as for the clear convictive Explications thereof , this as to those that are convinced thereby is not a punishment ( viz. a Vial of wrath ) but a blessing : And so if it be taken to signifie the conversion of any Emperour or Potentate , &c.

Ans. I noted at first that all the Vials are commanded to be poured on the Earth ; which if we consider seriously , must needs be understood in the inward sense , of the two-horned Beast that came out of the Earth or Clay . And therefore on whatever they are said to be poured , they must reach this Earth either mediately or immediately , directly or indirectly , that is , reflexively , or else the Angels do not obey the Divine Command . But if the effusion of the Vial reach the two-horned Beast to detriment him , whether mediately or immediately , it is poured on the Earth , and the Divine Command is fulfilled . And in this sense a Vial may be poured on the Word of God , which may illuminate Emperours , Kings or Princes to the great damage of the two-horned Beast , and so rightly be said to be poured on the Earth , though it be first discharged on the Sun in those senses the Expositor intimates .

Vers. 10. ᵃ It was to the Ten-horned Beast that Satan gave his seat , and so the Vial poured here on the seat of the Beast does signifie that Beast . Hereby the root of the Beast's Autority seems to be struck at , viz. That whenas the precedent Vial poured on the Sun , and scorching men with great heat , seems to signifie mens being zealously incensed , and so sharply inveying against , and reproving the corruptions and oppressions of the Antichristian Powers then ruling ; this Vial seems to proceed farther , and to strike at the Root of their Autority , ᶜ asserting the right of Christ to rule , and his Laws of Truth to be obey'd , and so all powers that obstruct the advancement of his Kingdom to be enemies , &c. Therefore it 's likely to be the Result of the Rising of the Witnesses .

Ans. This is an Assertion quite contrary to that necessary Hypothesis in explaining the effusion of the Vials , whose Object is the two-horned Beast . Besides , if this seat signifie Rome , as Mr. Mede would have it , this indeed the Dragon gave to the ten-horned Beast , but it is plain the two-horned Beast possesses it , nay he has usurped the secular power also in ordine ad spiritualia , so that it is a vain thing to understand here any Beast but the two-horned , at whom the whole Vision of the Vials does aim . The Residue of the Remark is marvellous ( unless I misunderstand the Remarker's meaning ) which supposes bitter Invectives against the Sun , that is the secular Powers Antichristian , like the barking of dogs against the Moon , to be the pouring forth of the Vial upon the Sun . Certainly that Angel that does thus , mistakes his Instructions . For he was to pour his Vial upon the Earth from that general command , and here he pours it upon the Sun without any reference to the Earth . Besides that , this account of this fourth Vial , by the Remarker , is very dilute and indistinct , he making the Sun to signifie any secular Antichristian Power , and the effusion of this Vial upon it nothing but the grumbling of some male-contents against their Governours , and inveying against their administration of affairs , because they sute not with their humour or interest . Which is a thing done by some or other so repeatedly or continually in all Governments ( which are never free from such spirits ) that it is impossible this should be a particular character of any of the Vials . And moreover it is a plain contradiction to the Text it self , which runs thus : The fourth Angel poured out his Vial on the Sun , and power was given him to scorch men with fire . Whom then can he be thought to scorch but those that have so incensed him ? So that the plague will be on them that invey against the Antichristian Powers or the Beast , which is contrary to the drift of the Vision , and to the mention of the blasphemy of them that are scorched . This is fond enough I think . But something follows still worse , and more foul and fond ( if , as I said before , I rightly understand him . ) ᵇ What Achmetes , what Artemidorus ever taught the Remarker , that the seat of a secular Potentate signifies the root of his Autority ? This must be in some Countrey , pardon the pleasantness of the conceit , where mens Chairs grow to their Breech , even as the Root and the Trunk or Stalk of a Plant grow together . But as the fancy is forced , so the doctrine therein implied is unsound in his exposition of these two Vials , fourth and fifth . And besides , that gloss on the fifth is nothing but that stale Calvinistical or rather Iesuitical Principle , a weak and wicked falshood , not a stinging truth that should make them gnaw their tongues for pain , viz. Dominium sundatur in gratia . Which Vial has been pouring out so long that methinks it should be empty by this , or never be empty till the Millennium , and so this Application will have the same diluteness and indistinctness that the former . To rail against the Autority one lives under is against the duty of a Christian . The Apostle Paul says , Thou shalt not speak evil of the Ruler of thy people , Act. 23.5 . The Apostle Peter describes the worst of men thus : 2 Pet. 2.10 . They despise Government , presumptuous are they , self-willed , they are not afraid to speak evil of dignities . To which add that of Iude ; yet Michael the Archangel , when contending with the Devil , he disputed about the body of Moses , durst not bring against him a railing accusation ( though you may be sure he was in the right ) but said the Lord rebuke thee . Certainly none of the Antichristian Powers can be worse than the Devil the Prince of Darkness , nor any of the reprehensive Saints greater or more holy than Michael , which I note that they that take themselves to be Saints may learn good manners of him . ᶜ And then for the striking at the root of Autority in pretence of Christ's right to rule , and his Laws of Truth to be obey'd : If this be the result of the Rising of the Witnesses to come , God be thanked that they are risen already , and that this is but a dream , and are ready to instruct all the world , and have done it upon occasion . That every soul is to be subject to the higher powers : For the powers that be are ordained of God ; whosoever therefore resisteth the power , resisteth the Ordinance of God ; and they that resist , shall receive to themselves damnation . And yet the Powers then , touching which St. Paul speaks , were not onely Antichristian in some sense , but mere Pagan . But from this we may understand , that the Root of all Autority is God himself . And therefore they are Witnesses with a witness , that in pretence of Christ's right to rule , will strike at the Root of all Autority , God himself , and be guilty of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the ancient Giants were , viz. of fighting against God . Wherefore this doctrine implied in the Interpretation of these two Vials , made by the Remarker , is extremely unsound and unchristian , and consequently upon this account also his Interpretation is false .

Vers. 12. Though the drying up the River Euphrates may signifie such mutation in the Turkish Empire as to make way for the Iews and Eastern Nations , &c. yet it 's like to have some farther signification , viz. That whereas Euphrates was a great defence to Babylon , by diverting the stream of which Cyrus took the City , something analogous thereto ( whence may be the great strength and confidence of Mystical Babylon ) may be here signified to be removed to the like purpose . But what this is , time must disclose .

Ans. This Remark is ingenious enough . But why may not the Entireness of the Turkish Empire be the great defence of the Mystical Babylon ? So that as the Entireness of the Roman Empire hindred the appearing of the Man of sin or Antichrist , so the Entireness of the Turkish Empire may retardate Antichrist's ruine ; The Kings of the East not appearing for the truly Apostolick Church , till there be some change or brokenness in the Turkish Empire .

Vers. 16. ᵃ There 's no such Commutation of Iconisms here as is imagined , ᵇ but the division of the City into three parts is the consequence of that decisive battel , viz. the Antichristian party being over-thrown and dissolved , two parts thereof , viz. the Beast and false Prophet are cast into the lake , &c. and the third slain with the sword proceeding out of the mouth , &c. ch. 19. v. 20 , 21.

Ans. ᵃ It is impossible but that there should be a Commutation of Iconisms in this Vision . For the fore part of the Vision , from v. 13. to v. 17. represents the forces of all the Kings of the Earth , those of the Dragon's party , viz. Pagans and Infidels , and those of the Beast's and false Prophet's party , viz. the Antichristian forces , drawn out to fight against the Army of God Almighty or the Lord of Hosts , viz. the Evangelical party , into the fields of Armageddon , but neither fight nor success is mentioned hitherto , no nor so much as the seventh Vial poured out upon them yet for the discomfiture of the Infidel and Antichristian party by the Evangelical . Wherefore unless there were a Commutation of Iconisms , and these tripartite forces in Armageddon , ( which comprize , as it were , the forces of all the world ) were turned into as great and large a City , which might contain the same parties , there is nothing of either conflict or success of that vast multitude congregated in Armageddon , set out in the Vision , which is extremely absurd ; as if the Spirit of Prophecy had forgot in the mid-way what he was about . Wherefore the same thing to be predicted , is continued , but by a Commutation of Iconisms , and the tripartite forces in the field are represented by a mighty City divided into three parts , and the Battel is represented by those Boanergeses the preaching part of the Evangelical Host thundering over this great City , and the success by declaring that the Cities of the Nations , that is , the Infidels , they fell , were thunder-struck , converted to the pure Apostolick faith by the powerfull preaching of these Evangelists . But it is said of Babylon , which is part of this great City , that Hailstones of a talent weight fell upon her ; but instead of being converted , she blasphemed ; but that she was vanquished in a Political sense , is plain from the Description . A man must wink hard that can keep his eyes from intromitting so clear a Truth . But now to what the Remarker alledges , I say ; ᵇ How can the dividing of the City into three parts be the consequence of the Battel in Armageddon , when there 's no fighting there , nor the Vial poured out till v. 17 ? And the great City answering to the tripartite forces drawn out into the fields of Armageddon , viz. Infidel , Antichristian and Evangelical , the said City must contain the same , but this Tripartition the Remarker would take up withall , leaves out the Evangelical party , and makes the Antichristian party two , whenas , quatenus Antichristian , they are but one party , and ought to be so accounted . And lastly , for the third party slain with the sword ; here 's no mention of slaying with the sword in this Vision , but of the Cities of the Nations being Thunder-struck . To all which you may add , that the Beast and the false Prophet were as much two before the fight as after , and those slain with the sword , viz. the Draconick party were one part of this Tripartition as much before as after the fight . So that the fight could be no cause of this Tripartition . Nor is there any true Tripartition but what was before the Conflict , and which was of the whole number of the forces , Evangelical , Antichristian and Infidel , into those three parts . For Logick tells us , as there is Reciprocatio definitionis cum definito , so there must be Distributionis partium cum toto . There must be an adequateness in both .

Vers. 17. ᵃ It 's done , does here ( as formerly noted ) answer to the same words , ch. 21.6 . and signifie the same with , The mystery of God shall be finished , and time shall be no more , ch. 10. viz. The course of this world is at an end , and all things are become new , the Politick frame of Governments is to be dissolved , and a new Heaven and a new Earth to be established , &c. ᵇ But to imagine here to be signified the overthrow of Antichrist by powerfull preaching is a strange conceit . They had long since by obdurate impenitence been past such cure ( of which they had long before this sufficient Trial ) and become ripe for this finishing plague , which in the supposed sense would not be such , but a mercy . ᶜ The Vial into the Air signifies the immediate pouring it upon the Power of the Devil ( the Prince of the Powers of the Air ) or the extinguishing his power by which the Beast and false Prophet were acted .

Ans. ᵃ This fond fancy of the Remarker I have refuted above ; And it is a mere precarious dream of his , that all Political Government shall cease . The Mystery of God is finished if the Antichristian Governments cease , and a true Christian Polity , that faithfully and effectually supports the Kingdom of Christ and the Purity of God's Worship , be established in the room of the order . This extravagant fancy tends to nothing but Enthusiastical Anarchy . The new Heaven and new Earth , in the Prophetick style , signifies a new Polity ; and this , such a Polity , where reigneth Righteousness . ᵇ It is a mistake in the Remarker , and that a gross one , that he thinks the Expositor supposes the Antichristian party to be converted by these Boanergeses , it is the Infidel partly that are . Babylon remains obdurate , but in virtue of the conversion of the Infidel party to the Purity of the Gospel , the Evangelical party grows so strong , that the power of Babylon is quite abolished , which is the victory over them . ᶜ That the pouring of the Vial into the Air should signifie the immediate pouring it on the power of the Devil , the Prince of the Air , is a conceit both uncertain and needless , and therefore the Expositor omitted it . It rather respects the consequent Thundering and Lightening in the Air , &c. The miraculous restraint of the power of Satan begins with the Millennium , which commenceth with the third Thunder .

Vers. 18. The voices , thunderings and lightenings signifie no such promulgation of the Gospel by the Boanergeses , as is imagined , but the great judgments that then befell the Beast and false Prophet , as they signifie , ch. 8.5 . and as the great Hail does plainly shew they do so here , which therefore is advisedly not taken notice of .

Ans. These voices , thunderings and lightenings do very fitly set out the promulgation of the Law of the Son of God , alluding to the thunderings and lightenings and dreadfull voice of God , like a Trumpet at the giving of the Law on Mount Sinai , Exod. 20.18 . Deut. 5.24 . and 18.16 . But I do not deny but in some places it may signifie Wars in the ordinary sense . But the circumstances of things determine otherwise here . Nor does the mention of Hail hinder that determination , which advisedly is defrred in the Vision , and placed after the fall of the Cities of the Nations , to intimate that the subduing of Babylon or victory over her was of another sort , from that over the Cities of the Nations . Wherefore the mention of Hail is deferred till the very last verse of the Vision , and disjoined from the Thunderings and Lightenings , that it may peculiarly respect the distinct execution done upon Babylon , and such as followed the conversion of the Cities of the Nations .

Vers. 19. It 's a great reproach to the Evangelical party to reckon it part of the City of Babylon , out of which they were come before in obedience to the voice , Come out of her my people , &c. But the three parts of the City ( viz. that the Antichristian party was composed of ) are the Beast's , the false Prophet's , and the Dragon's party , answerable to the three unclean spirits , &c. and the three parts it was divided into are as is mentioned on v. 16.

Ans. The Evangelical party is not reckoned as part of the City of Babylon , and therefore no reproach to them . Nor can this great Armies gathered together in Armageddon , which comprized the Evangelical forces also , be conceived not to contain the Evangelical party in it . For this great City is not Babylon it self , no not according to the Remarker's account that makes the Dragon part of it , and therefore it must be the most absolute great City , that contained all the three parties met in Armageddon , the Infidel , Antichristian and Evangelical party . The Remarker's Tripartition was sufficiently confuted before on v. 16.

Chap. 17. Vers. 3.

BLasphemy is to be taken here in the sense spoken of , ch. 13. as well as to signifie Idolatry ; and so far as it intends Idolatry , it respects that which is committed by worshipping or idolizing the Beast , as well as what is by the Beast's worshipping of Idols ; the former , though not so heinous , being of larger extent than the latter , &c.

Ans. What a fond strained conceit that is of the Remarker to stretch the meaning of Blasphemy here to the sharp reproofs given to immorigerous Saints , as some fansie themselves that deserve not the Title , I have noted ch. 13. But here is an Addition , That by the Names of Blasphemy written on the Beast , must be understood also the idolizing of the Beast , or worshipping him . By this rate all the Saints and Angels in Heaven will be full of names of Blasphemy , the Virgin Mary especially . But what Pen would ever set out the Idolatrous worship given to them from multitudes of people , by describing them full of names of Blasphemy ? This it is to affect freaks and conceits of ones own , contrary to the current of all Expositors .

Vers. 8. The Ten-horned Beast signifies the Civil Politick State of the Empire , and so hath its denomination from the corruptions thereof , viz. the violences , oppressions , and crafty fraudulent management of affairs which attend worldly Governments . Therefore though their being Idolatrous may influence them to make them more corrupt , yet it makes no alteration in the Civil State of affairs to give a new denomination thereto . So that the sixth-headed Beast continues the same after the Empire being Christian , till it receive the deadly wound by a sword , viz. till its ruine by the Barbarous Nations ; and the seventh-headed Beast that is to continue but a little while is ( according to Forbes ) the Ostrogothian Kings ( adding thereto the preceding Reign of Odoacer ) about the expiring of the reign of which Kings happened divers Prodigies significant of the false Prophet or two-horned Beast ( viz. the eighth Head ) beginning to reign . And if the said Kings be not the seventh Head , they will be taken no notice of in the Prophecy , though their reign be almost as long as the Christian Emperours , who are here made the seventh Head , and how much shorter it is than the reign of the other , it sutes so much the better with that Head its being to continue but a little time . And the dominion of those Kings was so absolute , that the eighth Head could not begin to reign untill their expulsion , &c. And if they were the seventh Head , then the Heathen and Christian Emperours make but one Head , and so the same Beast continues , as I said , under the reign of both , and therefore is not so denominated on a religious , but on the civil account aforesaid .

Which is farther evident from the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. a wild Beast , and the Beast is so named for the same reason , that Ierusalem is called a Lioness , and her Kings Lions , Ezek. 19. and Nimrod a mighty Hunter , &c. And how early all worldly Rulers were noted for violence and oppression , appears by that saying of Iob , ch. 9.24 . The Earth is given into the hands of the wicked , he covereth the faces of the Iudges thereof ; if not , where , and who is he ? And Solomon says , He beheld the place of judgment that iniquity was there , the place of righteousness that wickedness was there : And the oppressions done under the Sun made him praise the dead more than the living . And Psalm 82. God reproving the Rulers of the Earth for judging unjustly , and accepting the person of the wicked , and neglecting to defend the poor and fatherless , and to doe justice to the afflicted and needy ; it 's added , They know not , neither will they understand : they walk on in darkness , all the foundations of the Earth are out of course . So that though the Earth be in such a disorder and dissolved condition , by reason of their evil Government ( as on the same occasion it is said , Psal 75.3 . The Earth and all the Inhabitants thereof are dissolved , ) yet they are like to proceed in the same course . Hence the Psalmist concludes , Arise , O God , judge the Earth , for thou shalt inherit all Nations ; signifying , that no better is to be expected till he arise to judge the Earth , who is to inherit all Nations . Doubtless therefore the Beast his being called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , does chiefly , if not onely , respect the evil administration of Iustice .

What is here said to be the plain and natural sense of that Description : [ The Beast that was , and is not , and yet is ] is forced , and even frivolous . But the true sense is plain and weighty , viz. The Beast that was in the Empire , under the Emperours , whether Pagan or Christian , which ceased to be when it had its deadly wound by a sword , viz. was destroy'd by the Incursion of the Barbarous Nations , and the Emperours extinguished in Augustulus , viz. the Empire then ceased to be the Roman Beast , or a Politick body governed by the Roman Laws , and headed by a Roman Prince ; Odoacer then succeeding , and the Ostrogothian Kings to him , who being foreign Princes , getting to rule , and continuing to govern by the sword , and not according to the Laws and Government of the Romans , are therefore rightly reckoned a new or seventh Head . But after their Expulsion , the foreign Nations settled in the Empire began to be formed into a Politick Body according to the Roman Laws , which to that end were collected and published in the Pandects , Code , Novels , &c. by Iustinian , who expelled the Ostrogoths ; And those Nations thus formed in subjection to the Roman Laws became the Image of the former Beast ; to complete which Image , the new German Emperours were set up . And the false Prophet or Antichristian eighth head of Rome did so promote and countenance this new Model of the Empire , and caused such obedience to be given thereunto by the Autority he usurped , as was really a giving life to this Image ; And in respect of the whole sway he obtained in matters of Religion , and that he had also in civil affairs in ordine ad spiritualia , he became truly the Head of the Ten-horned Beast . But the government which that Beast exercised according to the new Politick Model of Roman Laws ( which became the common Law of the Nations setled in the Empire , though Statute or customary Laws were added thereunto ) it 's in respect thereof called the Image of the Beast , viz. of the former Beast , which was wounded to Death , &c.

Ans. This is a large Remark , and therefore hath room for many errours . The first is , That a Kingdom or Empire is called a Beast in the Prophetick style , from the violences , oppressions , and crafty fraudulent management of affairs within themselves ; as if it were such a wild Beast that it tore and devoured its own flesh , which it must do if in this regard it is called a Beast or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a wild Beast . But a whole Kingdom or Empire being but one entire Beast , its wildness and cruelty is to be understood of its ravening upon other Beasts , that is , Kingdoms or Empires , or those that belong unto them , and are part of them . This is the constant sense of a Beast in the Prophetick style . And is repeatedly so in Daniel and the Apocalypse , but with a more precise regard to a certain Kingdom , which is the Kingdom of the son of man , which was inchoated in the Iews , enlarged under Christianity , but will come to its full extent and glory in the Millennial Empire of Christ , upon the overthrow of the Kingdom of Antichrist . This Kingdom of the Son of man is set in opposition to the Kingdoms of those several Beasts in Daniel and the Apocalypse . And whenas Mildness and Humanity , and pure , spiritual , rational Religion belongs to Man , fierceness and cruelty , and a proneness to worship outward garish objects ( as is observable in the Cercopithecus and Elephant , see Mystery of Godliness , Book 2. ch. 10. ) belongs to Beasts . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is rightly conceived to include Idolatry in it as well as Cruelty . And because the Saracens and Turks are not guilty of this external gross Idolatry , though they had Cruelty enough to be represented under the Type of ravenous wild Beasts , yet that is declined , and they are represented , the one under the form of Locusts , but with the faces of men , and the other under the Type of strange Centaurs or Horsemen , where the humane form comes in again . This were enough one would think to confirm us in the opinion of Grotius and Iacchiades , that such Empires are as much , or rather more to be esteemed wild Beasts for their Idolatry than their Cruelty . But they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wild Beasts more properly , and especially for their being Man-keen , that they will fall upon and devour men , that is , the Subjects of the Kingdom of the Son of man , which is a rational Creature , and who are for a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not for the brutish worship of Idolatrous Empires or Kingdoms . Nor does either Daniel or the Apocalypse take notice of any Kingdoms under the notion of Beasts , but such as be Idolatrous and raven upon the Subjects of the Kingdom of the Son of man , so that their Political order amongst themselves is not regarded , but their Idolatry and Cruelty upon the Subjects of the Son of man for not submitting to their Idolatry .

Secondly , His application of this his false Notion to the Ten-horned Beast in this place , is wonderfull bold and daring , as if by the Beast here described onely the Political or Secular State were understood , whenas the Text expresly says , That this Ten-horned Beast was full of names of Blasphemy , that is , of Idolatry , according to all Expositors . Nothing can be more fully expressed than this concerning the Idolatries of the Beast , and the Scarlet colour onely , if that , intimates his cruelty . Therefore it is not so much the Civil , Politick State of the Empire , as the Religion of the Empire established by Law that Iohn's description of the Beast aims at . And the Religion of the Empire established by Law is as much the Law of the Empire , and as essential to such a Beast as the Civil Institutes are ; And therefore it must necessarily give a new denomination to the Empire when the established Religion is changed . But the Civil State alone is not the Beast or Empire Iohn describes . Nay the Civil Laws are not at all involved in his description , but onely the several forms of Sovereignty , as if he meant onely to characterize the Beast from the state of Religion , not from Civil Laws .

Thirdly , It is a false Principle in general the Remarker supposes , that the Spirit of Prophecy is employ'd chiefly in prefiguring the changes of the Civil State in Kingdoms , especially in the Visions of the Opened-book-prophecy , which concerns the affairs of the Church and purity of God's Worship , as I noted above . So that he does toto coelo errare in these wild rambles of his .

Fourthly therefore , It is impossible that the sixth-headed Beast should continue the same after it was turned Christian. It were more tolerable to conceive that , if all the Civil Laws had been abrogated , and the same Pagan Religion retained with the same Ranks of Magistrates , that the Beast would have continued the same . For in the sense of the Prophetick style it is Idolatry alone with Cruelty , especially against the Subjects of the Kingdom of the Son of man , that makes an Empire a Beast . And therefore ,

Fifthly , The Incursion of the Barbarous Nations , unless they were the first Extinguishers of the Pagan Religion , could not be the givers of that deadly wound to the Beast by a sword . But that wound was given before by the hand of Michael in the Combat of the Primitive Christians , with their Persecutours under the red Dragon .

Sixthly , The Ostrogothian Kings cannot be the seventh Sovereignty of the Empire , ( for the seventh Head they are not to be called , because there are but seven Heads in all of the Beasts , and the eighth Sovereignty is one of them ) the Ten-horned Beast signifying the whole Empire . But the Ostrogothian Kings were Masters of but a small pittance thereof . This is a palpable demonstration of the falsity of Forbes his conceit . And therefore there is no inferring the Christian and Pagan Caesars to be but one Sovereignty from this Topick , and that therefore the Civil Polity is onely considered , not the Religion of the Empire .

Seventhly , That is also a great piece of ignorance to call the eighth King the eighth Head , which I glanced at before . For the Vision says expresly , that the Beast had but seven Heads , upon which seven Heads were the Names of Blasphemy , chap. 13. Which shews plainly that the slaying of the Beast was under that King or Head of the Empire ( though not of the Beast ) who was not Idolatrous , and that was the Christian Emperours , Constantine ▪ &c. Which again is a plain evidence that the Empire is called Beast quatenus Idolatrous . Who can resist so clear light ?

Eighthly , The Ostrogothian Kings reign in Rome , if it be taken no notice of in this Opened-book-prophecy , there is not one half-penny worth of harm done , this Prophecy respecting Religion and the Church , not civil changes in the Empire . This onely farther confirms that Principle so usefull in it self , but so neglected by the Remarker ; and that the Remarker also has no ground to make the Pagan Emperours and Christian Emperours but one Head or King , that he might infer the Conclusion he so dotes on . That the Ten-horned Beast signifies onely the Civil State of the Empire , &c.

Ninthly , I have abundantly proved , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stylo prophetico signifies an Idolatrous Polity or Empire , so that it is needless here to repeat it , nor does the accumulation of so many places of Scripture at all enervate what I have said ; but onely intimate the Male-administration of affairs in each Empire amongst themselves , which is not the meaning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Prophetick Visions , but it means Idolatrous Empires persecuting the true Church . And

Lastly , Whereas the Remarker says , that what the Expositor calls the plain and natural sense of that Description of the Beast , [ The Beast that was , is not , and yet is ] is forced and even frivolous , there wants no farther confutation of this uncivil reproach , than what is already said on this Remark , and may be read in the Exposition of this present verse in Apocalypsis Apocalypseos ; but that the Remarker's sense is such , nay corsly false and impertinent , I shall now fully make evident , if it may convince him of his errour . I shall answer to every material particular thereof .

First therefore , whereas he saith ; The Beast that was is the Empire , under the Emperours , whether Pagan or Christian : This assertion is grosly false ( besides the defect in omitting all the Heads preceding the Pagan Emperours . ) For the Empire under Christian Emperours , before they became Paganochristian , was not a Beast , that was the Interval in which it was true of the Beast to say , It is not , as may clearly appear out of what has been said already to the Remarker's first , second , and seventh errours , and briefly out of the description of the Beast by Iohn . It is a Beast full of Blasphemies , that is , hugely Idolatrous . This Beast therefore ceased to be under the Christian Emperours . And if Idolatry be not of the essence of this Beast , the Beast will have eight Heads , which is grosly repugnant to the Vision .

Secondly , Whereas he saith , That this Beast ceased to be upon the Incursion of the Barbarous Nations , and the Emperours extinguished in Augustulus , and the Rule then under Odoacer and the Ostrogothian Kings , being not by the Roman Laws , but by the sword : here again the Remarker is quite out of the story . For though the Incursion of the Barbarians did vex the Empire , yet it did not destroy it , but they were as Morbifick matter , and preternatural or febricitant heat in the Body natural , which implies not actual Death , but a Disease onely . Nor were the Civil Laws of the Empire abrogated , but were still in use , though their course might be here and there something interrupted or obstructed as the course of the bloud is in a diseased body . And for Odoacer and the Ostrogothian Kings in Italy , it is plain out of Carolus Sigonius , De Imperio Occidentali , lib. 15. and 16. That Theodoricus , and so of his Successours , they supported the Roman Laws and Magistracies . Senatum , Consules , Patritios caeterósque qui fuerant in Imperio Magistratus retinuit ; and a little after , Atque omninò instituit regnum veteris Imperii ex omni parte simillimum . Wherefore the Empire could not cease to be the Roman Beast upon the Ostrogothian King's Rule , they retaining still the Roman Magistracies and Laws , though they were not of the Roman bloud ; for several Emperours before were not . To which you may add , that Theodoricus was sent as a Viceroy by Zeno the Eastern Emperour ; and that Zeno was then the Head of the Empire the Ten-horned Beast , that is , of the whole Empire the Western Caesars failing . And therefore .

Thirdly , Whereas he affirms the Ostrogothian Kings to be the seventh Head of the Empire , it is apparent he is grosly out , both upon the former account , as also because it is plainly ridiculous and impossible that the Ostrogothian Kings , whose Jurisdiction reached to such a small scantling , should be the Head of the Ten-horned Beast , which signifies the whole Empire .

Fourthly , Whereas he tells us , that the subjection of the barbarous Nations to the Political Roman Laws , collected by Iustinian , was the making of the Image of the Beast , that is again a conceit impossible . For as much as the Image of the Beast is the Image of the Red Dragon , whose character is Idolatry and Persecution ; and therefore the Remarker here stands in his own light , that would restrain his sense to Political or Civil Laws , not Laws about Religion . But as for Civil Laws , I proved before they did obtain , so that Iustinian did not play the Painter to draw an Image of the Beast , but rather the Physician , that cured the Beast of a Fever , and gave the course of Law more free passage , which is as the bloud and life in a body Politick And besides this , it is suggested in History , that Iustinian was not so good a Painter as to draw a true Image of the Beast his under Work-men failing him . For Tribonianus , who was the greatest Lawyer , and most in his favour , it is said of him , that he was a covetous fellow , and did pretio leges figere & refigere , make and null Laws merely for money . In the Code , says Sleidan , Quam plurimae sunt Justiniani Leges quae superioribus derogant . And the Novels the Remarker mentions bear no good Omen in their Name . They were new Laws , made upon new emergent occasions . See Antonius Contius his Preface to the Novels . So sorry an Image is this of the former Roman Polity .

Fifthly , Whereas he says , That this Image is completed in the Pope's creating the German Emperours to be the Emperours of the Western Empire ; I say , whether these Emperours or the Popes be conceived to be the eighth Head of the Beast , the seventh being supposed , as the Remarker would have it , the Ostrogothian Kings , and the raising the living Image of the Beast the subjection of the Barbarians to the Roman Political Laws collected by Iustinian , it will follow , as I think I have elsewhere noted , that the Beast will be some hundred of years revived before his Head , than which , what can be more absurd in Reason and Philosophy ?

And lastly , for the Pope's giving life to this Image of his making , it being onely a civil Image , as the Remarker would have it , and not reaching Religion and Ecclesiastick affairs , the Pope has not so little to doe as to inspire any life into it ; but if this Image reach Religion and Ecclesiastick affairs , then the Remarker contradicts himself . Thus I think I have sufficiently proved that the Remarker's sense of that Description [ The Beast that was , is not , and yet is ] is so far from being the plain sense , that it is grosly false , it being understood of the Civil Roman constitution onely ; which all the time he speaks of , never ceased to be ▪ Whence it could never be said properly of it [ it was ] because that is of things past ; nor [ is not ] because that is not true of things present ; nor [ is not , and yet is ] because that is non-sense applied to the same thing still in Being . So infinitely false is this conceit of the Remarker . But that it is also impertinent , I shall dispatch in one word . This gives us no instruction touching the State of the Church as to the purity of Religion and Worship , and therefore is useless , and impertinent , and uncompliable with the main and general Scope of the Opened-book-prophecy .

Vers. 12. Receive power as Kings one hour with the Beast , viz. not the two-horned , but ten-horned Beast headed with the eighth Head or two-horned Beast . For when the Empire , invaded by the Barbarous Nations , setled again into a subjection or conformity to the Roman Laws , then did the Princes or Christians of those several Nations become setled as Kings in the several Countries of the Empire where they were seated .

Ans. The Ten-horned Beast contains the Roman Empire with its ten Kings . Wherefore if the Beast does not include Idolatry here in it , the sense will be , The ten Horns will receive power as Kings , when all the ten Kings of the Empire receive power as Kings ; that is , They shall receive power when they shall receive power . What a trifling is this ? But if we take Beast in its proper sense , according to the Prophetick style , it will naturally signifie as the Expositor has noted , That about that time that the Roman Empire , which was Christian before , begins to revive into the Image of the Dragon for Superstition , Persecution and Idolatry , then shall the Ten Horns also be receiving their power as Kings , &c. This sense , as it is plain , so it is instructive , and compliable with the general scope of the Opened-book-prophecy , that informs us of the State of Religion , and of the Worship of God and Christ in the Christian World . But what Iustinian's Code has here to doe , I know not . Theodorick was appointed King of Italy by Zeno the Emperour before Iustinian's time .

Chap. 18. Vers. 1.

THE Description of this Angel does much agree with that , chap. 10. The crying here mightily with a strong voice answering to the crying there with a loud voice , as when a Lion roareth , and the enlightening the Earth with his glory here , to the face of the Angel like the Sun there , yet they seem not to be the same . But this here seems to be the great Prince Michael , who , Dan. 12. is said to stand up in the time of great trouble , such as never was since there was a Nation , and then the people of God should be delivered , &c.

Ans. That the Angel here described may reach into the times of Michael , Dan. 12. I will not deny . But then that is no bar to the sense the Expositor hath given . For by Michael , not Michael himself , but some illustrious Persons on Earth are understood . And when so many Illustrious Persons , Kings and Princes appeared for the Truth at the partial Fall of Babylon or Rising of the Witnesses , viz. at the late Reformation , that partial fall may well be taken in to this account . But the Times of Michael are afterwards , and may respect the Kings of the East and the Conquests of the Rider of the white Horse with a sword coming out of his mouth . Which are the affairs of the sixth and seventh Vials .

Vers. 2. Babylon is not said to become the Habitation of Devils after its power is utterly destroy'd ; but when the people of God are warned to come out of her , lest they partake of her plagues , so that her final destruction was to come . Which when it is come , her whole Politick body will then be dissolved , that then she will cease to be Babylon , nor will the people of God then need any admonition to come out of her when they can have no motives to stay in her . But she is said to be fallen here , because she had lost the Authority with which she formerly ruled in the world , and her game she had now to play was with all her force and Arts of Policy to defend her self against the great judgment coming upon her .

Ans. Babylon is undoubtedly said to be the Habitation of Devils after she is utterly overthrown and brought to ruine , the haunting of Devils and unclean Birds being the very character of such ruined places , and alluded to here . Nor are the people of God warned to come out of her ruines , but that voice out of Heaven to God's people , to come out of her , was uttered before the Rising of the Witnesses , and this Angel's strenuous proclaiming the fall of Babylon . This warning , I say , precedes both the partial and final overthrow of that great City . But the description of her desolation and ruines from their being haunted with Devils and unclean Birds , respects especially her final overthrow . Nor are the people of God bid to come out of her Ruines , as I noted before , but to come out of Babylon both before her partial and consummate fall . Here therefore is an Hysterology in the Cortex . But the description of so complete an overthrow of Babylon does plainly shew us and assure us that the bidding to go out of her is before her fall . And therefore this voice from Heaven commanding God's people to come out of her , answers to the voice of the first of the three Angels , ch. 14. flying in the midst of Heaven , and exhorting men to fear God and to worship Him , that is , the Creator of all things , that is to say , to cease from Idolatry . The voice from Heaven here is coincident with the latter part of the time of the voice of the first Angel from the midst of Heaven . Examples of such Hysterologies in the Cortex are so frequent , that I need not name any .

Vers. 3. There 's no need of taking Merchants of the Earth in any other than the literal sense . But then it 's not to be applied solely to the City of Rome , but to all other Cities under her Jurisdiction , which being of the same Political body , are comprehended under the name of Babylon , and by imitation of her delicacies and splendour became in like manner enrichers of her Merchants .

Ans. It is not likely the Spirit of Prophecy would spin out so long a Threnodia , if it was onely the howling of some secular Merchants , that their worldly Traffick failed them . What 's this to the Church and Religion which the Opened-book-prophecy has always an eye to ? And what a sapless thing is the literal sense of this lamentation in comparison of the Parabolical ? And what Jurisdiction has Rome as a secular trading City over other trading Cities of the Empire ? The new Ierusalem , to which Babylon is directly opposed , does not signifie a material City , but a State or Polity , therefore undoubtedly Babylon signifies so too . And lastly , this City of Babylon is said to deceive all Nations by her Sorcery , and to be guilty of the bloud of Prophets and Saints , &c. Are secular Merchants such profound Magicians , or so concerned to suck the bloud of Saints and Prophets ? This therefore is an overmuch homespun and secular conceit in the Remarker to fansie the Parabolical sense needless of this lamentation .

Vers. 17. As we said , v. 3. Merchants needed not be taken in any other than the literal sense , so consequently Sea will not need here to be taken in any other sense , though in the Prophetick style it hath another sense .

Ans. That both Merchants and Sea should be taken in a Parabolical sense in this prolix Threnodia , I have declared sufficient reason , I hope , upon , v. 3.

Chap. 19. Vers. 4.

THE Doxology supposed to end here is continued in the three following Verses , and the four first Verses seem to respect onely those who are called to the Marriage-supper , or appertain to the new Ierusalem , and the following three verses the joining all others with them in the Doxology , who are concerned in that great Revolution and blessed Renovation of the World , when the earnest expectation of the Creature which waiteth for the manifestation of the Sons of God shall be answered , and thereby the Creature it self that had been so long subject to vanity , shall be delivered from the bondage of corruption , into the glorious liberty of the children of God , Rom. 8.19 , 20 , 21. and there 's no going back till verse the eleventh .

Ans. The four first verses do plainly contain a Doxology , or the praising of God for his just judgments upon Babylon , as is plain from v. 2. where he is said to have judged the great Whore . This is the occasion and object that this Doxology is conversant about . And the occasion and object of the following Doxology in the three next verses is the Marriage of the Lamb , as is plain v. 7. Let us be glad and give honour to him , for the Marriage of the Lamb is come , &c. Wherefore they having distinct occasions and objects , it is sufficient Reason they should be look't upon as distinct Doxologies , and that the former should not be conceived to be continued three verses farther than it is . Whence it follows , the Marriage of the Lamb , or Conversion of the Jews synchronizing with the sixth Vial , as the Battel of the Rider of the white Horse with the seventh , that the going back must be before , vers. 11. viz. at vers. 5.

Vers. 12. The Crowns here signifie not the Kings of the East submitting themselves to the Rider of the white Horse . For those are Believers who are to reign with Christ , but wear no such Crowns as are here signified . For the Crowns here are of those Kings that war with the Lamb , but he shall overcome , and so he wears the Crowns which he had won .

Ans. If there were an accession of many Kings to the Kingdom of Christ , whether they yielded voluntarily , or by force , there was an accession of so many Crowns ipso facto , and their Conviction by the power of the Gospel is the best kind of vanquishing in the Kingdom of Christ and his Militia .

Vers. 14. The Armies being cloathed in white linen , does well accord with understanding the war literally . For this cloathing does onely signifie that it 's an holy war , being under the conduct of him who in righteousness doth make war .

Ans. White linen may signifie holiness , but by no means a carnal war . If that had been meant , it would have been said , they were cloathed in white armour , bright and shining . Which would aptly have signified both holiness and war too .

Vers. 15. Nor does the sword issuing out of his mouth , wherewith he smites the Nations , shew it to be no carnal or literal warfare , but signifies the sharp , but righteous sentence of judgment , which he does first pronounce against his enemies , and then does the war execute the same . And also signifies farther , that spiritual slaughter or powerfull conviction of the Remnant , v. 21. Thou shalt rule them with a rod of Iron , and break them , &c. does plainly signifie the absolute subjection he shall bring his obstinate enemies into , as the admonition in the following verses thereto , in Psal. 2. does shew . To which does answer in Psal. 110.2 . God shall send the rod of thy strength out of Sion , rule thou in the midst of thine enemies . But contrition of heart by conviction , can with no aptness be signified by the said expressions of the Psalmist , it being a spiritual subjecting of men into a voluntary obedience , contrary to the other .

Ans. The sharp sword issuing out of the mouth of the Rider of the white Horse , cannot signifie the sharp sentence of judgment which he does first pronounce against his enemies , for that is supposed to have been done in his Royal Tent at a Council of war , but he is here upon his march with his squadrons of Horse following him . Nor does it also , but onely signifie that spiritual slaughter or powerfull conviction of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the rest of his enemies , namely those distinct from the Beast and false Prophet , which therefore are the Infidel party . And as for Christ's obstinate enemies ; Turks and Infidels have been such , and will be such , till they be , as Esay speaks , ch. 11. 4. smitten with the Rod of his mouth ( not the rod of his strength in the Remarker's sense ) which Forerius interprets of the Preaching of the Gospel . And as for that passage in the second Psalm , we are to take notice , that the Prophecy there belongs first to David , and is literally to be understood of him . But in the spiritual and mystical sense referring to Christ , his Kingdom being mainly spiritual , his warfare and conquests are rightly understood to be chiefly spiritual also . The Text runs plainly upon this sense , viz. And out of his mouth goeth a sharp sword ( and this is in his march to the battel , as I noted before ) that with it he should smite the Nations . This therefore is his weapon of war , whereby he subdues the Nations . And he shall rule them with a rod of Iron , alluding to Psal. 2.9 . where for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ reges eos ] the Hebrew has 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ conteres eos ] which aptly intimates that Contrition the Expositor mentions , and farther confirms the sense of the sharp sword : As also does that which follows ; And he treadeth the Wine-press , &c. which we have demonstrated above , what a salvage mistake it is not to understand it in a Spiritual or Parabolical sense . Wherefore the Vision of the Wine-press , the seventh Vial and this present Vision synchronizing and indeed setting out the same thing , and that of the Wine-press necessarily inferring a spiritual meaning , and the Camp of Armageddon being turned into a City the Boanergeses thundred over , ( which plainly puts off the conceit of a carnal battel in Armageddon ) and here the Commander on the white Horse being called the Word of God , and the weapon whereby he subdues his enemies being a sword that comes out of his mouth , and the Habits that both he and his followers are clad in , being fine linen , white and clean , not white armour , bright and shining ; all these things considered , unless one be blinded with invincible prejudice , how can he miss of interpreting all these of the spiritual warfare of Christ and the victories of the Gospel ?

Vers. 16. The writing on the Thigh does not properly signifie his descent , but his posterity or spiritual off-spring , viz. That he is King of Kings in respect of those who through faith in him are begotten to be Kings and Priests to God , ch. 1. v. 6.

Ans. The Thigh is a Symbol of Generation , and consequently of Pedegree and Genealogy . Which therefore may look both backwards and forwards in respect of the person whose Pedegree is considered . Wherefore if any one will interpret this place both ways , he has my free leave .

Vers. 17. As the Legislative power , being the light of the World by which the affairs thereof are governed , is in the Prophetick style called the Sun ; so the Kingdom of Christ having become now far the most prevailing Autority of the World ( Babylon being fallen , and in almost an expiring condition ) he in the glory of his Kingdom on Earth is here called the Sun , in whose power the Angel makes the following Invitation . But to refer this so glorious a description of the great Battel and Victory of our Saviour to preaching of the Gospel , ( and that in the time of so great knowledge , when there will be so little need of it , and the enemy will be so obdurate against it ) is an extravagant conceit . So is it , that the Beast and false Prophet gathered to the Battel , should not be included in the slain ; and that for this wonderfull reason , that they were cast into a lake of fire , and therefore the Fowls could not feed on them . Whereas their feeding on them is at the victory , and the casting into the Lake follows , which what it signifies , see v. 20.

Ans. This is a pretty conceit of the Remarker , touching the Angel standing in the Sun , but it is raised upon weak grounds . For Sun does not signifie the Legislative power in abstracto , nor yet in concreto , unless it be Monarchical , which is not according to the Hypothesis of the Remarker . Nor is Babylon fallen before this battel , in that consummate sense , that to a carnal eye the victory could appear so sure on the Evangelical parties side . And therefore though Christ were supposed here the Sun , ( which renders the other Hypothesis needless of making Sun to signifie the Legislative power , he in respect of his Kingdom being a Monarch ) the assurance of the victory is not to be foretold by a Politician from the visible power of Christ's Kingdom . For this is the Philadelphian Army , which Christ himself calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. small forces , ch. 3.8 . and therefore no Politician could compute the success thereof from its Military power . But these were some inspired Prophets of the Evangelical party , that from the sure word of Prophecy and their experience of the marvellous effects of the zealous preaching of the pure Gospel in the power of the spirit , foretell the success of the Battel in this Invitation , standing in the glorious light or Sun-shine of the Gospel . But to make the Angel that stands in the Sun to stand in the person of Christ , the Monarch or Head of his Kingdom , seems rude and incongruous . This confident Invitation answers to that voice from the Throne , from the Dabir or Oracle , ch. 16.17 . It is done . Nor need the Remarker judge the referring this so glorious a description of this great battel and victory to the preaching of the Gospel an extravagant conceit , as there being then little need of it , and the Enemy so obdurate against it . For there will be great need of such preaching of the Gospel , as we have described , and the power of it predicted , is not upon the Antichristian party , which the Remarker fansies so obdurate , but upon the Infidel party especially , which are said to be slain with the sword of him that sate on the white Horse . But the Beast and the false Prophet are not so slain ; and it is a wonderfull good and solid reason which the Expositor intimates for it . Because the Fowls of the Air could not feed on them , they being cast into the Lake of fire . Nor could they feed on them before they were cast thither , as the Remarker imagines , because they were taken alive and cast into the Lake of fire ; And Fowls that follow Armies do not seize on men before they be slain . Wherefore it is a demonstration that the Beast and false Prophet were none of the slain by the sword that goes out of that Hero's mouth on the white Horse .

Vers. 18. The fowls invited to this feast are all noble-spirited and vertuously disposed persons , who though not in a state of Faith , will , in this flourishing state of Christ's Kingdom , be ready to side therewith , as all filthy degenerate people will ( or rather must by reason of the low state they are sunk into ) side with the Babylonish party , though in a fallen expiring condition . For then is Babylon the Hold of every foul Spirit , and Cage of every unclean bird , chap. 18.2 .

Ans. The meaning of the Fowls of the Air , which the Expositor has given , is clear and without all exception ; and if that of the Remarker were to be admitted , it were to be admitted but as a secondary sense , though also true . But it seems improbable to be true , both because there is no Example of Fowls signifying precisely so as he supposes , and also for as much as it is incredible , that such nobly-spirited and vertuously disposed persons , not in the state of Faith , and therefore indeed Infidels , such as mere Deists are ( and with numerous multitudes of such Christendom swarms ) and therefore are not so properly of the Antichristian party , as under the Dragon , or amongst the Infidels ; I say it is incredible when those Boanergeses shall thunder over the tripartite City , or the Army of this Heros on the white Horse appear , that is , the pure Gospel be preached in the power of the Spirit ; but these noble and vertuous spirits will be found among the slain by the sword , that goes out of that Hero's mouth ; that is to say , will be converted . Which if they be not , it will be an Indication , that they are not such noble and vertuously disposed Spirits as the Remarker imagines , and therefore no Fowls flying in the midst of Heaven , and so the Parable will be meant onely of the Angels . Touching the last clause of this Remark , see what we have said upon chap. 18.2 .

Vers. 20. This lake burning with fire and brimstone , wherein the Beast and false Prophet are consumed , may signifie what befalls them in the other life , into which state the Devil after is to be cast , ch. 20.10 . And also the inflamed zeal with which men will then be moved against the former Politick state of the Beast and false Prophet , whereby the same will be wholly dissolved , and so the former things will pass away , and all things become new . And the lake of fire , in this sense , may signifie the same with the great Hail-stones of a talent weight which fell on men , ch. 16.12 .

Ans. The nature of Prophecy is to tell us of the visible events of things in this life . And the event of the Battel , as to them that are said to be slain with the sword , concerns their visible state here on Earth ; why should not then the event of the same battel , as it is figuratively or symbolically set out , concern the Beasts and false Prophets state in this world too ? The being put therefore into the lake of fire and brimstone , signifies not their being punished in Hell in the other world , but the consumption and abolition of their power in this . For by fire are things consumed . And it is said of the Whore , that some of the Kings should eat her flesh and burn her with fire . And it is the loftiness of the Prophetick style to parallel this consuming fire here , which denotes the full consumption and abolition of the power of the Beast and false Prophet , to the fire and sulphur of Hell . This is so plain and necessary a sense , that both Grotius and Dr. Hammond embrace it , and make use of it on the place , though not to the same purpose . That the inflamed zeal of the Conquerors against the corrupt and idolatrous state of the Beast and false Prophet may contribute much to a speedier and perfecter dissolution thereof , is not unreasonable to imagine . But that a lake of fire and brimstone should signifie such zeal in men , I know no example in any Interpreter of Prophetick symbols . The other sense sufficeth . But that the great Hail-stones of a Talent weight denote the same thing that this fiery lake does here , therein I easily agree with the Remarker . Which does farther confirm that the Lake of fire signifies not the state of the Beast and false Prophet in the other world , but in this .

Vers. 21. The Remnant is not one of the two parts , but the third of the three parts that the Antichristian party were divided into , the Beast and false Prophet being the other two . And they are said to be slain with the sword that proceedeth out of the mouth , &c. in distinction from the slaughter of the Beast and false Prophet , which shews that the slaughter of them was real in battel .

Ans. In this Battel of the great day of God Almighty there are but these three Parties in all ; Those under the Dragon , which are Atheists , Deists and Infidels ; Those under the Beast and false Prophet , which are the Antichristian Party ; and those under the Rider on the white Horse , which are the pure Evangelical party . There is therefore no pretence of dividing the Antichristian party into more than two parts , one under the Beast , the other under the false Prophet . How can then the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which our English Bible renders Remnant ) be the third of the three parts that the Antichristian party were divided into , that may be said to be slain with the sword that proceedeth out of the mouth of the Rider on the white Horse , in distinction from the slaughter of the Beast and false Prophet ? The Beast and false Prophet undergoing both one and the same fate , it shews they were looked upon as but one of the two parties that the Heros on the white Horse warred against ; and therefore , when it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rest were slain by the sword that came out of the mouth of Him that sate on the white Horse , it 's necessarily understood that that was the fate of those that were under the Dragon , the third part not of the Antichristian party , but of all the forces gathered in the field of Armageddon . Were not this true , there is nothing said of the event of the Battel upon those that were under the Dragon , which surely was the most numerous multitude . And that this victory over them is Parabolical , not carnal and literal , has been abundantly proved upon v. 15.

Chap. 20. Vers. 1.

IF the great Chain to bind Satan be a making Laws to bridle the wicked , then the loosing of him must be a taking away or Relaxation at least of those Laws to give the wicked liberty , which is not to be imagined . Nor needs there be any other Laws than the known Laws of God already to restrain wickedness , when there 's that spirit in Rulers as to see them duly executed . By this binding therefore of Satan , may be signified an Infernal confinement of him from that going to and fro , and walking up and down on the Earth , Iob 1. which Peter calls going about like a roaring Lion , seeking whom he may devour . So that he is to be deprived of his power of working mischief , by deceiving people , and to be bound in chains under darkness , Jud. 6.

Ans. The neglect of executing the Laws may well be a loosening of Satan . For the neglect of execution is the next door to the abrogation of Laws , which will make them to be look't upon as obsolete , and not binding . And this is a thing easily to be imagined , when the Philadelphian State was a degenerating into the Laodicean . That there needs no Laws but the Bible , is a mere presumption . How mis-interpretable the Bible is , to say nothing of the largeness of it , is too notoriously known . Wherefore a clear Abridgement out of it , with a sense agreed by a truly holy and truly infallible Oecumenical Council , as I may so call it , upon the Abolition of the Babylonian Polity , will be of great use for the settlement and expedition of all affairs . But to leave things in a scattered way to the spirit of Rulers , is , instead of erecting an holy City or Polity , to leave all things to the disorder and confusion of an Enthusiastick Anarchy . This therefore is the Political sense of the binding of Satan . But for that Physical sense , as I may so call it , of infernal confinement in the Dungeon of the Rephaim ; if it were admitted , it does not at all clash with this other . Nor will I stick to admit it upon condition , that the Remarker will also admit that which is very consentaneous thereto , viz. That about that time the Devil is sentenced to Hell , the Martyrs be also sentenced to Heaven in glorified bodies , by virtue of their Privilege in the first Resurrection .

Vers. 2. If the seventh Trumpet be branched into seven Thunders , to reach to the end of the World , the space of one Thunder must be a large time to be spent in making Laws to establish a new Polity , whenas the Millennial State will be no Politick , but a Spiritual Government , and the multitude of Laws is the chief grievance of most Governments . And that will be a time of so great light , both by reason of Humane knowledge , and much more of Divine , through the illumination of God's Spirit dwelling among them , that surely it 's not imaginable what need there will be of farther Laws for bridling wickedness than what God hath already given . Nor can more extensive Laws to that purpose be conceived , were there but a due spirit ruling , to see them executed , which will not then be wanting . All other Laws will be the light of the Sun and the Moon , which they will have no need of , having the glory of God and the Lamb to be their light . And as the Millennial State will need no such preparation for its settlement , as this second Thunder is supposed to be , so it will not have any such declension by degenerating , as is imagined , in the fourth Thunder , ( the Devil 's loosing being not to make any change in it , but onely to stir up the foreign Nations against it ) but will be one simple glorious State arising upon the destruction of the Beast and false Prophet , and the removing of the Deceiver out of the way ; whereby the Law of God will have its free course , and his servants will be in full power to prosecute the execution thereof . By their righteous administration whereof , they will shine forth like the Sun in their Father's Kingdom .

Ans. What is said in the beginning of this Remark , supposes the Intervals of the seven Thunders to be equal ; whenas they are very unequal , as the Intervals of the successions of the seven Churches , and of the seven Heads of the Beast are . And whereas he says , that the Millennial State will be no Politick Government , it is a plain contradiction to the language of the Apocalypse , which by City understands Polity ; so that as the City Babylon is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to which the City Ierusalem is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or opposite City ; so there must be a Ierusalem-Polity opposite to the Polity of Babylon . Nor can there be any Polity understood without Order and Laws . Nor is multitude of Laws any grievance of Government , if they be no more than do really serve for the security of the Government , the purity of God's worship , and the real good of the people : And in the Millennial Empire of Christ there will be no other Laws than such , nor any more than will serve those ends ; and to bring things to that accuracy , will require longer time for discussing and sifting things , than a greater number of Laws would . But to say that the Millennial State will not be Political , but Spiritual , is to make an opposition betwixt those things which may very friendly agree . For a Political State may be also Spiritual , as this Millennial State will be , the Laws being dictated in that great Oecumenical inspired Council , by the Spirit of God himself , and the Rulers in their respective places by virtue of their regenerate state , and the Spirit of God , richly abiding in them , heartily relishing these Laws , and vigorously pursuing the execution of them . If this be not a Spiritual State , though Political , what can be a Spiritual State or Government ? What may seem to be wanting is , I fear , nothing but an unaccountable Huff , a Blast or Humour , nothing of the Spirit of God . And as for the abundance of Humane Knowledge and Divine Illumination in those times , as if that took away the use of Laws ; I say , Laws are not for the just , but unjust , it is a Chain to bind the Devil and all that truckle under him . For to think that in the Millennium there will be none , where the Saints live , but mere Saints is a rash conceit ; There will be several odd fellows lurking in the Ruines both of the Dragon's Kingdom and of Babylon . What follows is magnificent enough , but empty , and I have answered it already upon the foregoing Remark . And the latter part of this Remark does onely declare , not prove , there will be no declension in the Philadelphian State , whenas I have proved there will , by making good my Interpretation of the Epistle to the Church of Laodicea , as also of the former Epistle , against the Exceptions of the Remarker . And it is a wonderfull groundless conceit to think that God would let loose Satan again out of his prison to disturb the affairs of his Church , and change the condition thereof , if they had not first changed their own condition , and merited this Judgment . And lastly , touching the Deceiver removed out of the way ; I ask what Deceiver caused the Angels to fall , before whose fall there were no Deceivers nor Devils ? And the Devil when he is restrained to his Infernal confinement , yet all that then can be said is but this , Let no man , when he is tempted , say , I am tempted of the Devil ; for he , during his infernal confinement , tempteth no man : But every man is tempted , when he is drawn away of his own lust and enticed , &c. Iam. 1.13 . And certainly in the Millennium men are not born without Original sin , nor is their body of flesh less subject to various lusts than the Aethereal bodies of Angels were . So that what is here produced is mere Rhetorical colour , no solid or substantial Argument .

Vers. 3. This conceit of iron , adamantine , rigid Laws , &c. ( and these to be in a time when there will be so little need of them ) does shew an imagination much upon the rack . If the wicked in the Millennium are to be kept under such Laws , they will have little heart to join in that Song , Blessing , honour , glory and power , &c. be unto him that sitteth on the throne , and unto the lamb for ever . Which is said every Creature in Heaven and Earth shall doe , ch. 5. But these will be times for which Paul says , The earnest expectation of the creature waiteth , and wherein it shall be delivered from the bondage of corruption into the glorious liberty of the children of God , it being not made subject unto vanity willingly , but by reason of him who hath subjected the same in hope , Rom. 8. viz. That wickendess which Iohn says the whole world lyes in , being the result of its thraldom and delusion under the power of the Devil , which lapsed man became subject unto ; yet in hopes to be delivered therefrom , they becoming in this Millennial State partakers of their hopes , having all stumbling-blocks of iniquity taken away , and receiving all advantages to further them in the ways of righteousness , they will joyfully walk therein , and through the blessings they find do attend their so doing , will be moved to join in the said Song of , Blessing , honour , glory and power , &c.

Ans. Here 's but the Repetition of the same things in the beginning of this Remark , which were in the former , and therefore they need no new Answer . But afterwards he offers at two new Arguments against this conceit , as he calls it , of iron , adamantine , rigid Laws . For if there be such in the Millennium , the wicked will have little heart , says he , to join in that Song , chap. 5.13 . Blessing , honour , glory and power , &c. Whenas it is said , Every creature in Heaven , Earth and under the Earth , &c. shall join in it . In answer to which , I onely demand , Whether the old Serpent in his Infernal confinement , which is under the Earth , will either join in , or say Amen to that Doxology ? In what sense he will , the wicked will also . The other Reason is , That this is the Time ( viz. the Millennium ) wherein the Creature shall be delivered from the bondage of corruption , into the glorious liberty of the Sons of God . But I here demand , first , Whether all the Creatures , or all men will be thus delivered from the bondage of corruption , nay whether all men that live in the same Countries that they that belong to the new Ierusalem , do ? I suppose the Remarker will not adventure to assert it . Wherefore there being those among the Saints that are not Saints themselves , these rigid Laws are fit to bridle them . But then secondly , I deny that this place of Rom. 8. refers to the Millennium , but to the state of the Resurrection . For then onely will this deliverance from the bondage of corruption be , and the attainment of the freedom of the Sons of God , which is the Title of the Angels . For then in our glorified bodies we shall become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , equal to the Angels . And this is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is mentioned , v. 23. which we groan after and wait for , viz. the Redemption of our bodies , that they may be glorified and made Angelical , such as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have , the Angels or Sons of God .

Vers. 4. The first Resurrection is not a Revivification into their glorified bodies to reign in Heaven . For there Saints cannot be said to reign , there being none there to be Subjects to them . And that State is not attainable till the Resurrection at the last day , when Christ hath promised to raise up those that believe in him , Iohn 5.28 , 29. Also the following words ; Blessed is he that hath part in the first Resurrection , on such the second Death hath no power ; do shew , that the first Resurrection is not an emerging above the Regions of Mortality , by being revivified into glorified bodies , for then the pronouncing the second death to have no power over them would be needless . Which is also farther evidenced by the reign in the first Resurrection , being a thousand years , whenas the Heavenly state is everlasting . And it 's a great violation of Scripture to make a thousand years , when spoke of the Resurrection , to signifie Symbolically , when it 's so oft in the Chapter used Numerically , and by coherence of the discourse must every-where needs have the same signification . Therefore the first Resurrection is a Privilege of the Martyrs that suffered under Antichrist to reign in the Millennial State , as the Powers of the Air , viz. the Devil and his Angels did among the worldly Powers , till he was bound in the bottomless pit .

Ans. I answer ; Saints may be said to reign in Heaven , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at least , if not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Besides , what will the Remarker say to that Text , 2 Tim. 2. If we suffer , we shall also reign with him . And to Rom. 8. Heirs of God and joint-heirs with Christ , if so be we suffer with him , that we may be also glorified with him , that is , partake of his glorious Kingdom , according to that , Mat. 25. Come ye blessed of my father , inherit the Kingdom prepared for you , &c. Whence it is plain , that the Saints may be said to reign in Heaven according to phrase of Scripture . And if there be a Polity in Heaven , as most certainly there is , the Martyrs may have several Provinces to rule over in a Briathick State , as the Cabbalists seem to call it . And that the Heavenly State is not attainable before the general Resurrection , is against the opinion of the ancient Fathers , as you may see in Mr. Mede . And the last day reaches from the beginning of the Millennium , to the end of the World , or general Resurrection , as I have discoursed this point more copiously in a Letter to a friend , and therefore am loth to repeat it here .

The adding to the mention of the first Resurrection , that the second death has no power over them , is not needless , both because it more manifestly imports that this Resurrection is not meant of a Political Resurrection , but a Physical , and also that it assures us of the sense of that passage in the Epistle to the Church of Smyrna ; He that overcomes shall not be hurt by the second Death ; from the comparing of which two places together , the Ancients rightly inferred the Rising of the Martyrs at the first Resurrection , that it was their privilege . So that as some of the passages in Daniel and the Apocalypse are , as it were , Tallies kept by parties one with another , to give a just account of the sense , so the same are some passages of the Apocalypse one to another , of which I might give many more examples , but I hold it needless .

Nor does the Martyrs reigning in Heaven that thousand years of the Millennium clash with their reigning there for ever afterwards . But from the beginning of the Millennium , to everlasting , is their reign , and Omne majus continet in se minus , so that it is true that they reigned in Heaven , while the Saints which worshipped not the Beast , with their successours , reigned in the Millennium on Earth , viz. they reigned a thousand years while the Martyrs reigned in Heaven the same time . But in this place it was impertinent , and too motiminous , nor sutable to the accustomed brevity and succinctness of the Apocalyptick style , to tell they yet farther reigned to all eternity , that being to be signified afterwards . Nor is it any violation of Scripture to make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the sixth verse , signifie symbolically , when in the fourth and fifth it does not , the Article [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] being in the fourth and fifth verses . Which therefore points at the determinate thousand years of the Millennium . But it is lest out in the sixth verse , and , as it seems , on purpose to lead us to that symbolical meaning , touching those that partake of the first Resurrection , and which was proper to them , in conterdistinction to those Confessors who worshipped not the Image of the Beast , and who , with their successors , onely reigned that thousand years of the Millennium . Which farther argues , that the first Resurrection is Physical , and into an Heavenly glorified body . So coherent is the discourse , and agreeable with the symbolical sense of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in v. 6.

But to make the Privilege of the Martyrs in the first Resurrection to be , that they reign during the Millennium , as the Powers of the Air , the Devil and his Angels did among the worldly powers , till he was bound ; this , though it may seem a witty conceit , yet it is not true . For then they have but the office of ministring Angels , which is not to reign , but to minister . For I hope they will not doe as the Devils did , receive religious worship from us mortals . And if these Martyrs have no bodies , how is it a Resurrection ? and if onely Aerial bodies , so have other souls as well as they . And if you say they onely minister for the good of the Saints in this Airy Region , what hinders but other souls that are not Martyrs may have the same office ? so that this is no Privilege of the Martyrs , nor the right State of the first Resurrection . Wherefore the safest and most natural sense of the first Resurrection is not to crop or mutilate it , but to let it be full and of the same kind with the general Resurrection of the just .

Vers. 8. There was no increase of wickedness by relaxation of discipline . For these Nations that gather themselves against the Saints are foreign Nations , that were never subject to their discipline ; but during the Devil's being bound , did live peaceably by them , and haply did so rejoice in the light of the New Ierusalem as to fulfill those sayings ; The Nations that are saved shall walk in the light thereof ; and , The leaves of the tree of life are for the healing of the Nations ; but were now so deceived by Satan's being loosed , as to combine against the beloved City , as the Neighbouring-nations used to confederate against Ierusalem .

Ans. That there was no increase of wickedness by relaxation of discipline , is a thing said , not proved , though I have proved above to the contrary . Nor is there any sufficient intimation in the Vision , that they were foreign Nations that environ'd the Holy City ( that is , the Holy Polity , ) but people of a foreign spirit and aliens from the faith and genius of those that are of the true Houshold of God , though they lived amongst the Nations that were converted to the true Apostolick Christianity . And the Kingdom of Christ having become so large at that time , when , Apoc. ch. 11.15 . ch. 15.4 . all the Kingdoms of the World , as it is written , were become the Kingdoms of the Lord and his Christ , it is hard to conceive it should be otherwise ; and also , by relaxation of discipline , that even those that were subject to their discipline should not so corrupt as to make part of the Army of Gog and Magog . And what Nations can be thought to walk in the light of the new Ierusalem , but those that are converted to the Christian Faith ? For by faith we are saved , as the Apostle tells us . And those Nations that are healed , are the same that are saved also ; no other at all need be implied .

And whether you count Gog and Magog neighbouring or foreign Nations , it is but childish and Idiotical to take it so far in the literal sense , ( and against the genius of the Apocalyptick style ) that they must signifie either neighbouring or foreign Nations in a Geographical meaning , but in a Mystical Dissimilitude of spirit and profession answering to distance of place ; and those that have the same profession but not the same spirit really and the same saith are Borderers rather than Natives . And such are those that bear the name of the Christianity then established , I mean in the Millennium , but covertly favour the Dragon and the Beast . And these are Gog , which signifies Tectum . But those that are open Draconists or Bestians , these are Magog , which signifies Absque Tecto , as the Lexicon Sanctum will have it . But this is a greater curiosity than needs . It is sufficient in the mean time to observe , that as the very people Gog and Magog , that were the ancient Enemies of the Jews , are not here understood ; so no people of a foreign Nation , out of the bounds and precincts of the New-Ierusalem Jurisdiction or Kingdom of Christ , are necessarily signified thereby , though I do not deny but by Magog may be also understood , whatever foreign forces are accumulated to those that are within the Dominions of the new Ierusalem .

Vers. 9. Those in the Ierusalem state being called the Camp of the Saints and the beloved City , does shew they are in no such a degenerate state as the Epistle to the Laodiceans describes , and so is one reason more to those many given , ch. 3. that the two last of the seven Epistles do not concern the Millennial State . And it 's a great straining of the Text to serve the contrary conceit , to make those Titles be given the new Ierusalem , because there were many Saints there , and the rest so as to purity of external Worship . For if those many were the greater number , then the Laodicean state would not be applicable thereto ; if the less , then the Titles of the Camp of the Saints and beloved City would not agree therewith , and the purity of their external worship in all , will not mend the matter , unless Hypocrisie may entitle one to Saintship .

Ans. That the Church of Philadelphia , though degenerated into a Laodicean state , may be called in these straits the Camp of the Saints and the beloved City , appears out of ch. 11. The City is there called holy , though trampled down and polluted by the Gentiles . Nor is it any straining of the Text to make them called the Camp of the Saints , because there were many Saints there , though not all such , whenas the greater part , according to several degrees of Saintship , might be Saints , and these less degrees of Saintship an effect of the degeneracy , and that the external worship in all was still pure and incorrupt , and they that used it did it out of judgment and conscience , being sincerely pleased , in that they thought God was pleased with it ; this adds a farther weight to make the City both holy and beloved , especially in comparison of the rabble of their enemies . And therefore it was not Hypocrisie , but a solid ground that entitled this Camp to Saintship . And if we should suppose the most degenerate part to have listed themselves in the Army of Gog and Magog , as it is exceeding probable , the Holy City seeming in such imminent danger ; this is manifestly consistent with the Camp being called the Camp of Saints , and the City the beloved City , and likewise with the degeneracy of those times , I mean the Laodicean degeneracy , at once ; those degenerate persons being now drained out of the Holy City into the Army of Gog and Magog , and so the City lest fit to retain the Title of holy and beloved still without any scruple or exception .

Vers. 13. Death and Hell are here made one to be the Species of the other , viz. The first to signifie those dead by diseases , and the other the whole Region of Mortality . But surely it will be a better account of the Text to suppose this to be a like distribution of the damned into two parts , as the twenty four Elders and the four Beasts is of the Saints , viz. into the Governours and governed ; and that Hell signifies those children of wrath who have been Rulers in the World under the Powers of darkness , and Death those that died in their sins in their private condition , but were not publick Instruments of evil as to others . And that this distinction of them is made by reason of the different state or degrees of punishment that befalls them after this life , according to that saying ; The Lord soon pardoneth the mean , but the mighty shall be mightily tormented . This sense will well agree with v. 14. viz. Death and Hell were cast into the lake of fire , but so will not the other sense . For not all that dye of diseases , much less shall the whole Region of Mortality be cast into the lake of fire , &c.

Ans. Death and Hell are not here made the one the species of the other , but rather the one a part of the other . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is translated Hell , signifies the dark invisible Receptacle of the deceased ; and Hell has its name from an Anglosaxon word , that signifies to cover . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore , which is here rendred Hell is the common or universal Receptacle of all the deceased . The Sea gave up the dead that were in it , and Death and Hell delivered up the dead that were in them . There was begun an Enumeration of the Receptacles of the deceased , or by a Prosopopoeia , of the Keepers of these Deposita , viz. the deceased . The Sea is one ; Those places that take in the bodies of those that dye of diseases , another ; but to be short , he abruptly names that common Receptacle or Keeper of all the deceased , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is translated Hell . This is the plain meaning of the Text. But the Remarker's two parts are out of doors , because if Death and Hell make two parts , Sea will come in for the third , and so spoil the conceit , which otherwise had no harm in it . For whereas he most of all applauds his exposition as so well agreeing with v. 14. [ Death and Hell were cast into the lake of fire ] if he take in Sea too , to cast into the lake of fire , it will make strange work . But the Interpretation of v. 14. by the Expositor , does not suppose Death there to signifie either all that dye of diseases , or none but those that dye of diseases , but to signifie , Death it self , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ Hell ] to signifie this Region of Mortality wherein he reigns , as you may see in his Exposition , where the sense is sufficiently clear and smooth .

Chap. 21. Vers. 1.

SEA does not signifie here the unquiet multitude of the wicked , but as it does in the second Trumpet and the second Vial , viz. The over-spreading of worldly Dominion that does overflow and overwhelm men with power , as the Sea overflows the Earth .

Ans. The nature of the Sea is to be tossing , unquiet and moving , which therefore very well sets off the disposition of the Mobile vulgus , especially the wicked part of them , that are easily ruffled into seditions and rebellions . But when this new Heaven and new Earth , that is , this New-Ierusalem-Polity is settled , there will be no such thing as the appearance of a fluctuating Sea , or of a Sea by invasion breaking in upon the Land ; but all will be in settled peace and quietness , as the Expositor has explained this passage . But to interpret Sea and Waters not of multitudes of people , but of worldly Dominions ( the ruling Part ) is quite out of the road of the Prophetick style . But the worldly Powers and worldly Dominions hugely fill the Remarker's fancy .

Vers. 2. The New Ierusalem coming down from Heaven is not a Polity to be settled on Earth by Councils , but it is God's taking up his abode among men , to rule and govern them by his truth and life dwelling in them , whereby they shall walk in the light of life , and so not need the constitutions of Councils .

Ans. The New Ierusalem come down from Heaven , is the new Heaven and the new Earth , and a new Heaven and a new Earth in the Prophetick style is a New Polity . See the Alphabet of Iconisms in [ Heaven and Earth . ] And besides , in that it is the City Ierusalem , in opposition to the City Babylon , it must be a Polity antistoechal to a Polity , City signifying a Polity in the Prophetick style . And a Council and Laws will be requisite , yea necessary in the Millennium ; for there will be Draconists and Bestians , though under the Hatches , mingled within the Dominions of the Kingdom of Christ . And it is a childish conceit to think , that through so vast a Dominion as the Millennial will be , there will be none but such as are pure Saints , and have the truth of life dwelling in them . And however that be , men will not then be born Saints , but emerge into true Saintship by degrees , and therefore will need an external direction . But the Remarker seems to imagine they will be grown men as soon as they drop out of the womb , and will want no Childrens Catechisms to instruct them .

Vers. 6. I will give to him that is a-thirst of the fountain of the water of life freely , does primarily respect the Millennial State , which is the present subject ; and so likewise do the words in the next verse , viz. Shall inherit all things , yet eternal Rewards may be included in those promises .

Ans. I say these places here mentioned do plainly point at the Heavenly Reward , as the Expositor has explained them , when Christ saves us to the utmost . His saying he is Omega as well as Alpha , intimates as much . For the last letter in the Alphabet of salvation is our enjoyment of the Heavenly Inheritance , in which we inherit all things that heart can wish . And v. 7. as if he alluded to the conclusion of his Epistle to the Church of Laodicea ( which farther confirms the Expositor's sense of that Epistle ) he useth the phrase , He that overcometh , He shall inherit all things , and I will be his God ( he speaks there in reference to his Divinity ) and he shall be my Son , and consequently an heir of the celestial Inheritance with Christ , enjoying such happiness as his glorified Humanity does there in the Kingdom of his Father .

Vers. 13. The Inscription of the Names of the twelve Tribes on the Gates is but a continuance of that Israelism , which runs through the whole Prophecy . But if the imagined sense here were true , that there is no entrance into the dispensation of the spirit without endeavours to live up to the external rules of the Word as well as one can , how come Publicans and Sinners to enter into the Kingdom of Heaven before the legal Scribes and Pharisees ?

Ans. To make the distinct parts of the continued Israelism in this description of the New Ierusalem to signifie nothing , is to make the Spirit of Prophecy to trifle in the description thereof . Nor does this usefull and edifying sense the Expositor has given at all clash with that saying of our Saviour ; That Publicans and Sinners enter into the Kingdom of Heaven before the Scribes and Pharisees . For they did not live up to the external Law of God as near as they could , for then they had been sincere . But our Saviour Christ expresly calls them Hypocrites . Wo unto you Scribes and Pharisees Hypocrites , ye tithe , mint and cumin , but omit the weightier matters of the law , judgment , mercy and faith . So that there was more sincerity in the Publicans and Sinners our Saviour pleads for than in them .

Vers. 15. The golden Reed here is to answer to all the rest of the splendid Description of the New Ierusalem , but neither it nor the Angel measuring with it , signifies the Ierusalem state , to surpass those measured , ch. 11. For it being ( as is shewed there ) the restauration of the outward Court to the inward , is not a superiour state to that of the Worshippers in the inward Court . But the measuring there by a man , is by Iohn himself , to signifie his being to Prophesie of them , and what he does Prophesie of them respects chiefly their preservation from being troden down , and the duties they should perform . So that a golden Reed were not agreeable for that occasion .

Ans. This shuffling off this solid interpretation of the Angel's measuring the City with a golden Reed , depends upon the Remarker's making the Witnesses and the Worshippers in the Temple and Thysiasterion , ch. 11. to be the same , and the Inner and Outer Court to synchronize . But the vanity of this Imagination I have sufficiently confuted on that Chapter . And therefore measuring the Inner Court , signifying the symmetricalness of the Church visible for about 400 years after Christ , as not yet degenerated into that gross Apostasie , and there being different degrees of Holiness in the Sanctum Sanctorum , Sanctum and Thysiasterion , which also insinuates that that Interval of the Church did lessen in its Holiness by degrees , till at last it degenerated into that state of the Apostasie , and according to History those times having several things in them of a superfluous and combustible nature , that will not abide the fire as Gold will , and lose nothing of its weight , it is apparent that that state of the Church was inferiour to this of the Millennium , and that being measured by an ordinary combustible Reed , and but by a man , for Iohn was such , this by an Angel and with a golden Reed , it does not onely admit but enforce upon the intelligent such an Interpretation as the Expositor has given , which is an edifying instructive Interpretation , when that account the Remarker gives signifies nothing , viz. onely , That the golden Reed here is to answer to the described splendour of the New Ierusalem . I demand then , What does that ordinary Reed answer to ? Certainly to a more combustible and inferiour condition of the Inner Court , or the Worshippers therein , viz. the Church for about 400 years after Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Aristotle somewhere tells us . The City therefore being measured by a golden Reed , and by an Angel , is not said so for pomp sake , or merely to follow suit , as at a game at Cards , but by an antistoechal Reflexion on the Reed and the man measuring the Inner Court , ch. 11. to denote the excellent State of the Millennial Church above that of the Church till about 400 years after Christ , though that was an excellent state of the Church too in comparison of the times of Apostasie . This is more than enough on this Remark ; that which I have wrote on ch. 11. does alone abundantly demonstrate the weakness thereof .

Vers. 18. The City being of pure gold does signifie the sound judgment and righteousness that will dwell therein by the Throne of God and the Lamb being in it . Which to be sure will not be without charity ; but the description does respect a spiritual state of Government .

Ans. Sound judgment and righteousness necessarily arise from the Spirit of Divine love or charity . Vnself-interessed Love must needs clear the sight in judgment . But the Remarker is shy of admitting Charity primarily to be understood , because it sutes so well with making the Millennium the same with the Philadelphian Interval after the settlement of things , which he has taken a toy against , though it be most certainly true .

Vers. 19 , 20. The twelve stones , which are the foundation of the Wall , need not each of them a particular signification here , but as all pretious stones , are chiefly valued according to their degrees of splendour and solidity ; so these two qualities seem mainly here to be aimed at , to signifie the soundness and beautifulness of that Apostolical Righteousness whereon the safety and defence of the New Ierusalem shall be founded ; yet not excluding an allusion to such qualities in any of the stones as will bear an apt application . But straining here to give a particular account of them all , hath caused a strange luxuriancy of fancy .

Ans. To slubber over the Mystery of the twelve stones , with those two significations onely in general of splendour and solidity , is again to make the Spirit of Prophecy to trifle . And being thus niggardly as to admit of but two properties , it is still worse , in that one is less proper for a Wall , which is a structure for defence , rather than for beauty and ornament . But take them both in ; if this were the business , one kind of stone would have served better than all twelve , and that is the Diamond , which out-does them all for solidity and splendour . What stone so hard and invincible as it ? What stone so beautifull and splendid ? But yet in a better mood he seems inclined to admit of an allusion to such qualities in any of the stones as will bear an apt application . But if in any , why not in all ? He saith straining here to give a particular account of all hath caused a strange luxuriancy of fancy . But how can that fancy be luxuriant that is not exorbitant , but keeps within a prescribed compass , and takes notice of no virtues in any of these stones , but what tend to the safety and security of the City , to preserve the Philadelphian State therein , and hinder it from lapsing into the Laodicean . But that is the very thing that the Remarker has a pique at the presumption of the Expositor , for , that he would give an account of every stone in the Wall , they several of them supposing , and so aptly complying with his Hypothesis of making the Philadelphian state and New Ierusalem state all one , and the Laodicean to succeed ; so that he cannot endure it , and upon that account calls that strained fancy in the Expositor , which is strickt and unexceptionable Reason , as any one that examines it without prejudice will find it .

Vers. 23. Christ's Kingdom being Spiritual , the Kings or Rulers there will rule by a Spiritual Power , by which they will be also Priests ; such as the twenty four Elders are to the four Beasts , and such as they and the four Beasts , to those they shall reign over . And therefore to suppose , as here is done , that Monarchs or crowned Heads ( who rule by worldly power ) shall be Kings or Rulers in Christ's Kingdom , shews little understanding of the state of it , or something worse . Of that Lordship which the Kings of the Gentiles exercise , and of their being called Benefactors , our Saviour says , It shall not be so among you , but he that is chief as he that serveth , Luk. 22.25 . And their profession of Christianity , while they rule by the same Worldly and Political Government , cannot make them Christian , but rather the more complete Antichristian Rulers . But the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they govern , may be likened to that Rule and sway which the Nobility , Gentry and Clergy have over the Commonalty , saving the great difference that , whereas the one is gained by worldly means , and managed for worldly interest , to the much grievance and oppression of the people , the autority of the other will be exercised with a true Christian spirit , to the full satisfaction and joy of those who are governed , and so will cause the fulfilling of what was told at our Saviour's Birth , of great joy and gladness that should be to all people , and of that Doxology ( ch. 5.13 . ) of every Creature in Heaven and on Earth , Blessing , honour , glory and power , &c.

Ans. This is one of the oddest Remarks of the whole pack . We will therefore consider each passage therein more strictly . Christ's Kingdom being spiritual , says the Remarker , the Kings or Rulers there will rule by a spiritual power , by which they will be also Priests . Here we are first to consider in what regard the Kingdom of Christ upon Earth may be called spiritual , in such sort as to be inconsistent with its being a Kingdom Political , which is settled by Councils , and ordered by Laws and Decrees . For certainly the Kingdom of Christ was a spiritual Kingdom from the Apostles times , and onward , at least till the Christian Religion became the Religion of the Empire , and yet the affairs of the Church were regulated by Laws , and established by Councils . There was at least twenty Councils before Constantine's time ; So that the Church was both a Spiritual and Political Kingdom of Christ at once .

In what regard therefore was it spiritual ? It was spiritual , first , in regard of its Erection , which was not by an arme of flesh or worldly forces , as other Kingdoms ordinarily are raised , but by the Spirit of God in powerfull preaching of the Gospel , and in doing of Miracles .

Secondly , It is an holy spiritual Kingdom , antistoechal to the Kingdom of evil spirits , against which this Kingdom of Christ was erected , to rescue us from their Temptations , and the thraldom of sin and wickedness under them : And St. Paul declares , Ephes. 6.12 . That we wrestle not against flesh and bloud ( as if we had any carnal or worldly design of wrestling the dominion of the World into our own hands , that we might enjoy the World ) but against Principalities , against Powers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , against the present Princes of the dark World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Syrus legit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , says Grotius ) against the evil spirits , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the airy Regions , which is an Hellenism , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answering to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which often signifies no more than the air . And Drusius on the place , cites one of the Commentators on Liber Aboth , who tells us , A terra usque ad firmamentum omnia plena esse turmis & praefectis , & infra plurimas esse creaturas laedentes & accusantes omnésque stare ac volare in Aere , &c. Which shews plainly that Drusius is of the same mind with Grotius . In this sense therefore is the Kingdom of Christ a Spiritual Kingdom , in that by the working of the Spirit in his servants it wrestles with , opposes and finally overcomes the Kingdom of evil spirits , tempters to all manner of wickedness and debauchery , under which the Souls of men were enslaved .

Thirdly and lastly , The Kingdom of Christ is a Spiritual Kingdom , because the proper aim and scope thereof is merely spiritual , viz. the end and aim of it is not worldly and temporal things , but things spiritual and eternal . The Polity , Laws , and administration thereof by those that have the Spirit of God tend to this scope , that all the Subjects thereof may advance in the state of Regeneration by the power and working of the Spirit of God in them here , that they may be Heirs of that Heavenly , invisible , spiritual and eternal Kingdom in the world to come . Whatever more than this , is imagined of the spirituality of Christ's Kingdom will end , I fear , in blind Enthusiastick Huffs and sudden Blasts , that will tear all into Anarchy .

But we proceed : Christ's Kingdom being spiritual , says he , the Kings and Rulers there will rule by a spiritual power . Why ? so they will , though it be such a Polity as I have described , the Governours being endued with the Spirit of God , and acting for the abovesaid spiritual ends , and being autorized so to act by the Laws of Christ's Kingdom , which their inward frame of spirit heartily closeth with , and assures them of the truth and equity of them , as also all the people of the New Ierusalem , who will be found willing to subject themselves thereto in this day of Christ's power . Is not this plainly and fully to act and rule by a spiritual power ? Nor does this ruling thus by a spiritual power presently make them Priests properly so called . Christ is our King as well as our Priest . And so there may be as well Spiritual Kings in his Millennial Empire , as Priests according to the sense above declared , they ruling and reigning in the same Christian spirit , and for the same Spiritual ends that the Priests officiate for .

But to illustrate his meaning how they will be Priests , he farther adds , That they will be such as the twenty four Elders are to the four Beasts , and such as they and the four Beasts will be to those they shall reign over . But there is so much light in the Illustration , that it discovers the darkness of his own errour . For the description of the twenty four Elders is this , chap. 4. That there were twenty four [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Thrones , and on these Thrones twenty four Elders in white raiment , and there were golden Crowns on their Heads . What can be more expressive of Kings , than Thrones and golden Crowns , and of holy and righteous Kings , than the white raiment they are cloathed with ? Which in all likelihood is white silk , which is called soft raiment in Matthew , and said to be fit for Kings houses . But that it is left indifferent , it is the more capable of having some allusion to the Priesthood likewise , but then with a complication of Holiness in these Millennial Kings , that they had the power of Kings , and the holiness of Priests , and were supreme Heads of the Church in Ecclesiastick causes also , in their own dominions . For the Kings in these times will not be so blind as to be led by the nose by the Priests , but see what is fitting themselves , and accordingly approve of it , and the Priests will easily appeal to them , they themselves being faithfull also to the true end of Christ's Kingdom . If these Kings were Priests properly so called , or Kings properly so called were not here meant instead of golden Crowns on their Heads , they would have had golden Girdles girding their white raiment . Wherefore it is plain that the twenty four Elders are properly Kings in respect of the four Beasts . But they are Kings onely over the four Beasts , the four Beasts comprizing the whole Israel of God , that is , the whole Kingdom of Christ in the Millennium . And therefore the four Beasts are Subjects , nor are they Kings or Rulers over other people or Nations out of the Kingdom of Christ , which is rashly and without ground asserted by the Remarker .

Wherefore the Remarker vainly insults over the Expositor in the following words : And therefore to suppose , as here is done , that Monarchs or crowned Heads ( who rule by worldly power ) shall be Kings and Rulers , &c. This is to fly in the face of the very Text , and pull the golden Crowns off the Heads of the four and twenty Elders . For they are crowned Heads , and reign and rule in Christ's Kingdom . But that he may seem to have some wit in his wrath , he would by crowned Heads understand such Monarchs as rule by worldly power . But I have already demonstrated , that the Monarchs in the Millennial Polity rule by a Spiritual power , and that a Political and Spiritual Government are not terms inconsistent one with another , nor need I again repeat it . Whence it is manifest , that the Remarker out of the ignorance of the state of Christ's Kingdom or something worse , an affected singularity in high-flown Notions , has erred in so material a point .

But he holds on to maintain it from that saying of our Saviour , Luk. 22.25 . which is the same with Mat. 20.25 . but neither are any Reprehension of just Political Government , which is managed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Aristotle speaks , Politic. lib. 3. cap. 7. but of that which Aristotle there calls the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of any kind of Government , as he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tyranny , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a digression from the Regal Power , and defines it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Monarchy constituted for the good of the Monarch ; which , with Aristotle's leave , it should be , but I suppose he means exclusively to the good of the publick . 'T is this our Saviour blames , if any thing here in Monarchy , not Monarchy it self merely as Political . But mainly he spoke this to upbraid the ignorance of those of his disciples that were ambitious of high places in his Kingdom here on Earth , they foolishly conceiting they should have the pleasure and riches ( whereby they may be inabled to be gracious Benefactors ) and splendour of worldly Potentates . This concerns the Apostles themselves and the succeeding Bishops , which were to be Rulers of the Church ( and therefore is rather a prediction for them than any Prescription to secular Christian Monarchs that should be afterwards ) the Apostles , I say , this seems onely to concern , and the succeeding Primitive Bishops , who were to live in mean rank as to the condition of the world , and to care and toil for the good of the Church , and bear the brunt of all Persecutions , as our Saviour himself dyed for his Church . This is the genuine sense of those two places . But for such a Monarch as really rules for the good of the Kingdom of Christ , that those places any thing concern such a Political Government , is a wonderfull groundless conceit , and quite out of the Road of Truth . As that which follows , is either grosly false or impertinent . For if he mean that Political Government simply in it self , will make a Christian Ruler , or a Ruler that professes Christianity rather the more completely Antichristian , it is wretchedly false , as may appear out of what has been said already . But if he mean by Political Government , Worldly Government , which serves the ends of the World , rather than of the Kingdom of Christ ; this is absolutely impertinent to the present point , and contrary to the Hypothesis , which is that these Millennial Monarchs rule by such a Political Constitution as best serves the promotion and conservation of Christ's Spiritual Kingdom , and best sutes with the Regenerate spirits both of the Governours and Governed . Which he keeping to , though himself were unregenerate , yet is he far from being Antichristian ; but as it 's said in lower matters , Malus homo , yet Bonus Civis , so such an unregenerate man would be a good Christian Monarch , not at all Antichristian .

A man would think that the Remarker were a Republican or Antimonarchical man by such wild passages as these . But what follows may clear him from that suspicion . For he likens the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they govern to that Rule and sway which the Nobility , Gentry and Clergy have over the Commonalty , &c. Which if it relates to the English Constitution , he must needs understand of the Time out of Parliament , because Convocations , Councils and Parliaments are of a Political nature , which he will not allow of in the Millennium . From whence it is manifest , that the Rule of those Spiritual Kings and Priests in the Millennium over them they govern , is merely precarious , and they may chuse whether they will obey them or no. And so this deep mystery of the Remarker , touching the Millennial State , is resolved at last into mere Anarchy . Though I will be so charitable as to hope he will allow Monarchy to be the best Government till that time , ( which is far enough off ) that the Millennial Anarchy comes in .

This is an extravagant dream , arising out of a dry and over-thoughtfull Melancholy , thus to fansie the Millennial State here on Earth to be Aziluthical , or like Ovid's golden Age , when there was neither Law nor Magistrate , whenas I have above noted , that even the unfallen Angels , and that before the lapse of any , were in a state Briathical or Political in the Heavenly Regions . And lastly , as for the Joy and Doxology he concludes with , no intelligent good man but would be more thankfull to Divine Providence , for such a tight and well-knit Polity in the Millennial Kingdom of Christ , as I have described , than such a lax and lazy Anarchy as is described by the Remarker .

Vers. 24. The Kings of the Earth bringing their glory to it , does not signifie their becoming Converts , but their doing honour to it by Acts of bounty , &c. as foreign Princes did sometimes honour to the Temple of Ierusalem by Sacrifices and Presents , though they became not Converts .

Ans. That the Kings of the Earth bringing their glory to it , does signifie their becoming Converts , plainly appears from the precedent part of the verse ( for there is but the repeating , according to an usual scheme in Scripture , the same thing again in different words , the Conversion of Nations implying the Conversion of their Kings , and the Conversion of Kings the Conversion of the Nations they rule over . ) And the Nations of them that are saved shall walk in the light of it ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which answers exquisitely to that passage , Act. 2.47 . The Lord added every day to the Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , new Converts , such as should be saved . And Esay also , to which this place of the Apocalypse alludes , chap. 60.2 . plainly confirms this sense . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Nations shall come to thy light , and Kings to the brightness of thy Rising . Lift up thine eyes round about and see , all they gather themselves together , they come to thee : thy sons shall come from far , and thy daughters shall be nursed at thy side . Then thou shalt see and flow together , and thy heart shall fear and be enlarged , because the abundance of the Sea shall be converted unto thee , the forces of the Nations shall come unto thee . What can signifie the Conversion of Kings and Nations more fully than this ?

Chap. 22. Vers. 1.

THis pure River of Water of life , is the waters of life which every one that is a-thirst is called to drink of freely ; and its issuing out of the Throne does signifie , that the executing of righteousness by the Throne of God dwelling among them , is accompanied with the full communion of his Spirit . So that the Throne of God is not here to be applied to those that are in Autority , more than the whole City in which the Throne of God is ; and that communion with him by his Spirit , is a blessing attending the Throne of God being therein , viz. It 's that River , the streams whereof make glad the City of God , Psal. 46.

Ans. The Expositor has given so easie , apposite and natural a sense of this and the following verse , that were it not for the pertinacious continuance of the Remarker in his Aziluthick dream , he would never go about to substitute any other in lieu of it , and say , The Throne of God is not here to be applied to those that are in Autority more than the whole City . As if the Throne of God ( which doubtless signifies the Sovereign Throne , as Apoc. 12.5 . ) were equally erected in every private Citizen . What can be more gross than this ? This is like that arrogance in Core , Dathan and Abiram , Numb. 16. who said to Moses and Aaron , Ye take too much upon you , seeing all the Congregation are holy , every one of them , and the Lord is among them ; As the Remarker says , The Throne of God is in the whole City . If every Citizen then be a Sovereign Magistrate , where are the People to obey ? Wherefore it is a mere Aziluthick dream , and a substituting Anarchy , for an holy and righteous Polity , and perfectly repugnant to the very Text. And therefore that v. 17. of him that is athirst , his drinking the waters of life freely is rather to be interpreted Politically , by this River issuing from the Throne of God , that they that sincerely desire it , may admit themselves into a Church and Polity where pure Doctrine and impartial Iustice is to be had , and where there are none that do , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor sell Justice for money and bribes . Which yet does not exclude that more general sense of the communion of God's Spirit in all the Citizens of the new Ierusalem .

Vers. 2. Tree of life may be another Symbol to signifie the same thing with the Waters of life . And thus did the Tree of life signifie in Paradise , viz. That Dispensation of life to be revealed by the Prince of life , who brought life and immortality to light . And therefore Adam was not disposed to eat of the Tree of life , being not forbidden , though he was so forward to eat of the Tree that was forbid ; which after he had done , he was expelled Paradise , lest he should then take of the Tree of life ; whereby is signified , that enterance into life is not to be gained by following our own inventions , in searching after the knowledge of good and evil . But if this Tree of life be taken ( as it is here ) to signifie Men , it must not be to signifie Grandees onely , but all Citizens , viz. all Plants of Righteousness nourished by the Waters of life . The leaves healing the Nations does not mean those that were become Subjects to Christ's Kingdom and Discipline , but neighbouring Nations , whose Kings brought their honour and glory to the new Ierusalem . And that light of Instruction they borrowed from the glorious lustre of it ( in the light whereof the Nations which are saved shall walk ) is signified by the leaves of the tree of life healing the Nations . In like manner did other Nations borrow light from the Iudaical Worship , and the Heathen Priests and Philosophers did rectifie their Theology by the Christian doctrine . And though this healing of the Nations by the leaves will be much more verified in the people subject to the Dominion of the New Ierusalem , than in those neighbouring Nations , yet that verifying of it , is signified by the description given of his righteous Dominion , who is to judge the World in Righteousness , and minister Judgment to the people with Equity .

Ans. The Tree of life the Remarker here will have to signifie the same thing that the pure River of water of life . What a tautological Bungle is this , and slurring this distinct Political description of the state of the New Ierusalem , as if in all that is said nothing is understood , but onely in general , that the Citizens of this City are in the Dispensation of life . But this is the effect , as I said , of his Aziluthick Dream . These trees therefore that signifie Grandees in the Ierusalem Polity , whether Ecclesiastick or Civil , are such as answer to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Magnates of the Polity of Babylon , who were Merchants , and did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sold Justice for money , being earthly-minded , and as to the life of God , trees quite dead and withered .

As for the Tree of life in Paradise , it was the sincere union of our wills with the will of God , and the Tree of knowledge of good and evil , is the following our own will , and the not keeping in that former union . But what this is to the explication of the present Text , I see not . Trees here , according to the Prophetick style , signifie Men , and that Grandees : If they had been the Commonalty of the City , or all the Citizens , Grass and Flags growing by the River sides had better represented them than Trees . That , not neighbouring Nations , but converted Nations become parts of the Kingdom of Christ , are understood by Nations , I have above sufficiently proved . And it is a strange Paradox , that those Nations that are capable of healing , were not capable of being converted to such a frame of Polity and Religion , which so palpably tended to both the present and future Happiness as well of Prince as People , and was intended by Providence for the common Religion of Mankind , whenas the Iewish was onely Topical . And therefore the ancient Philosophers borrowing of the Jews , without turning to their Religion , signifies nothing here .

Vers. 3. There shall be no more curse , signifies not Papal Curse , but the curse of God for sin ; and therefore it follows , But the Throne of God and the Lamb shall be therein , and his servants shall serve him , viz. By the Throne of God and the Lamb being therein , they shall be established in righteousness and holiness whereby his servants shall serve him , &c.

Ans. If the curse of God for sin is taken away in the Mellennium , then there will be no more , neither diseases nor death ; no Briars nor Thorns , nor labour of tillage , &c. This is another Aziluthical whimsie or dream of a golden Age , in which Ovid makes the Earth to bring forth all manner of fruit , yea Corn it self without plow or tillage . Mox etiam fruges tellus inarata ferebat , Nec renovatus ager gravidis canebat aristis . But it is a childish conceit to think that in the Millennium external Nature will be changed , though men will then have more healthfull bodies , by reason of their Regeneration into true Holiness and Righteousness . The judgment of R. Moses Aegyptius is far more sober and sound touching the state of things in the reign of the Messias , than the Remarker's ; who writes thus , Non ascendat , saith he , in cor tuum , &c. Let not such a fond conceit arise in thy mind , as if in the days of the Messias any thing would vary from the usual custome of this natural World , or any thing be innovated in the work of the six days Creation . But the course of Nature will then be no otherwise than now it is . See Munster , on Esay , ch. 11. whose expressions touching the times of the Messiah , v. 6 , 7 , 8. that Wolves , Lions , Bears and Leopards will then lose their salvageness , gave some Jews occasion to deny , that the Times of the Messiah are yet , because these Beasts still retain their old nature . Which shews the danger of extravagant interpretations of Prophecy ; To set the sense of things upon such a strange rack , and incredible , that they that shall believe it will be hindred from acknowledging Prophecies to be fulfilled , when yet really they are . And therefore , as ch. 21.4 . where it is said , And there shall be no more death ; the meaning is not , that the Citizens of the New Ierusalem shall never dye ; but there shall be no such death as in the Polity of Babylon , no more bloudy massacrings of the faithfull witnesses of Christ ; so likewise here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And there shall be no more curse , is to be understood , not that the curse of sin shall be taken from external Nature , but such curses as were most notorious in the Polity of Babylon , those Papal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or excommunicatory Denunciations that often did set all Christendom on fire , and embroiled it in bloudy and destructive Wars . The true Key of rightly explaining the State of the New Ierusalem , is the interpreting things in way of opposition to the State of Babylon , and the condition of the faithfull servants of Christ under it . Which is worthy of any intelligent person's observation . And what follows in this verse , exquisitely well agrees with this exposition . But the Throne of God and the Lamb shall be in it . The Pope before had usurped the Throne of God , from whence be thundered and lightened so with his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Excommunicatory curses to the disturbance of all Christendom ; but now this Throne of God is taken from the Vsurper , and become the Throne of the Lamb , to the peace and refreshment of the Vniversal Church of Christ . Such is the State of his Millennial Empire .

AN ANSWER To Several REMARKS UPON Dr. Henry More HIS EXPOSITION OF THE VISIONS of DANIEL , Written By. S. E. MENNONITE , And Published in English by The ANSWERER : Together with his ANSWERS thereunto .

LONDON , Printed by M. F. for Walter Kettilby . 1684.

REMARKS UPON THE EXPOSITION OF THE VISIONS of DANIEL .

Vision 1. Vers. 33.

THIS Image being to represent the four great Kingdoms that were to arise successively on the Earth , and which is said to be terrible in the same sense , as the four Beasts in the next Vision are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or wild Beasts , it 's very incongruous to understand any part of it , of any other than secular power ; So that the feet being part of Clay , and part of Iron , cannot signifie the Roman Empire , its becoming partly Ecclesiastical , and partly Secular , the first being no such Empire or Power as is intended to be represented by this Image . I understand therefore by the Iron and Clay the mixt Monarchies that did arise in the ten Kingdoms the Empire was divided into , whereby the Legislative Power became in the King and States jointly ( whereas the Emperours and precedent Monarchs represented by this Image , and also all Heathen Monarchs had it absolutely in themselves ) which States are signified by the Clay , answering to the Beast that wore the ten Horns , and the Ecclesiastick power is no farther concerned therein , than as it is a part of the States .

Ans. Though we should suppose this Image to be said in the same sense terrible , that the four Beasts in the next Vision are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or wild Beasts , yet it is not incongruous to understand part of it to concern other than secular power . Nay , it being to represent the same four great Kingdoms that the following Vision does , and to the same extent of time , it had been an hideous defect , if there had not been something in this to answer to the little Horn with eyes in the other , that being a Principal Object of Divine Providence and of the Prophecy : But the little Horn with eyes is the Ecclesiastick Power in the fourth Kingdom , when it was divided into ten Horns . And the very Title of this Power is Reverend , which is something a-kin to Terrible . For what we do revere , does , in some sense , cause fear in us . But besides this , this Ecclesiastick Power is , in the Apocalypse , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a wild Beast , with two Horns , which every wild Beast has not . And if it be the less frightfull , because they are said to be the Horns of a Lamb , yet the Beast is still sufficiently terrible , in that it hath the voice of a Dragon . But this Lamb-like condition of it is chiefly represented in this present Vision , its seeming harmlesness and unarmedness , its suppleness and compliableness to cleave to that which is stronger ; as in moist Potters-clay — Argillâ quidvis imitaberis udâ . Whence it is plain , there is no need of this new conceit of the Remarker , that would confine this mixture of Iron and Clay to a mere secular mixt Monarchy . But the Clay is the same power here ( but under such a notion as I have intimated ) that the little Horn with eyes is in the ensuing Vision ; and yet haply with this difference , that this white Clay or Potters-Earth signifies the Ecclesiastick body in general , as they are opposed to the Laicks ; the other the same , more perfectly moulded into an Hierarchy : And so it may be the more fitly conceived , why the two-horned Beast is said to rise out of the Earth , namely out of this Clayey-Earth or Potters-Earth . But if a mere mixt Secular Monarchy were understood thereby , that being so congenerous a body , they all being Sword-men , Steel and Iron had been more fit to represent their difference , than Iron and Clay , which , as the little Horn is said to be different from all the rest ; so this Clay palpably at the first sight , without giving notice , is presently discerned to be vastly different from the Iron . And the Remarker himself acknowledging the Ecclesiastick power to be part of the States in this mixt Monarchy , as he imagines , and the Vision making these two differences onely , he must have a wonderfull dim and undiscerning fancy that does not forthwith descry , that the Secular part of the power is all , and onely understood by the Iron , and the Ecclesiastick onely , by the Clay ; as in the following Vision the Secular part onely is understood by the ten Horns , the Ecclesiastick onely by the little Horn with eyes . Nothing is more clear to an unprejudiced judgment than this .

Vers. 41. The Papal Hierarchy , which by the Autority it usurped , attained to head the ten-horned Beast , must very unproperly be signified by the Clay , when the Power that became subject to it is meant by the Iron . But the Iron does signifie a stronger Power that what is meant by the Clay , and therefore by reason of it the Kingdom is said to be partly strong ( as retaining some of the strength of the former Iron Kingdom ) and by reason of the Clay , partly broken , that is , part of its Power is divided from it , and transferred unto that part of the Government signified by the Clay . And thus have the Kings of the ten Kingdoms retained some of the strength of the Iron , viz. a Supreme Prerogative Power over the States , though they shared with them in the Legislative Power .

Ans. No question but the Iron doth signifie a stronger power , as to the arme of flesh , as it is called , than the Clay does , it chiefly alluding to the Military Power and ordinary worldly forces which Kings and Princes raise to defend themselves and their Kingdoms with , of which their Nobles , Gentry , &c. are part . But the Clay is not apt to signifie any such Power , and therefore is used on purpose that you may understand the Ecclesiastick part of the Empire thereby : Who having no such power themselves , but yet versed in all the Arts of Insinuation , and Enveagling of those in whom this Iron-Power was placed , got at last such an hank upon the Iron part of the Empire , ( by pretending a power in ordine ad spiritualia ) as to compass such things as weakned both the power and security of the Monarchs of the Empire ; so that the Papal Hierarchy at last in Reality became the Head of the Empire . But this was not an Iron-power or Worldly-power , but a pretended Spiritual Power ; which therefore the Spirit of Prophecy , in the Apocalypse , ever and anon compares to Magick and Witchcraft . Whenas the visible Power of Arms is a plain solid thing , and bears the face of its own strength , and of what it is apparently before it . The ten Horns without eyes , giving up themselves to be led by the little Horn with the eyes of a man , ( who thereupon framed all matters of Religion to the Interest of his Hierarchy , and they having a Clayey conscience , that would comply and fit it self to any occasion that would advance their grandure ) this was most certainly the weakening of the Power of the Monarchs . Nor can any Monarch be absolute , that in the mutable matters , which concern Christian Religion , is not Supreme Head himself , but yields his neck to the yoke of a foreigner . The Competition is betwixt the ten sightless Horns , and the little seeing Horn. There 's no other States taken notice of in that Vision , and no more there is in this . The mixture of Monarchy in a mere secular sense , is not an Object worth the taking notice of by these Divine Prophecies , whose main scope is to foretell the State of the Church , not the condition of secular States as such .

Vers. 43. Whereas the Act of mingling here is ascribed to the Iron , viz. It mixeth with the Clay , signifying the descending of those Kings from that height of Majesty and Power with which Heathen Kings and Emperours reigned , to the admitting of those signified by the Clay to some participation in the Government : the conceit here of Seminaries , &c. does ascribe the Act of mingling chiefly to the Clay . And no better is the account of the words [ They shall not cleave one to another ] which are made here to signifie the bickering and clashing betwixt the Secular and Ecclesiastical Power , whenas the true sense of them is , That notwithstanding those Kings shall yield to the States sharing with them in Government , as aforesaid , yet they shall keep them at their distance , and retain the Majesty of Kings , &c.

This change of the Power of Kings , from absolute to mixt Monarchy , was the result of Christianity's being established the Religion of the Empire . Whereby the Man-child was caught up unto God and his Throne , and the Devil cast out unto the Earth , Revel. 12. and so could not Lord it with the absolute Dominion , as he did formerly in his Heavenly station . For the Autority of Christ's Laws being now acknowledged , would not admit of such Tyrannical Rule , though the subtile Impostures of the false Prophet did , under pretence of Religion , after introduce such barbarous cruelties as did equal or exceed what was acted by the Heathen Powers . But so powerfull a check had the States ( whereof the Clergy was a part ) on Princes by virtue of Christian Laws , as oft to depose them for Male-administration . Which Autority some of the Princes did allow them to have , by virtue of the Episcopal Power , joined with them , as appears by that Speech of Carolus Calvus at the Council of Tullum , viz. From which my consecration or sublimity of Kingdom , I ought not to be cast down or supplanted by any without the judgment of the Bishops , by whose Autority I was consecrated King , and who are called the Throne of God , in which he sitteth , and by whom he decreeth his judgments . To whose fatherly correptions and castigatory judgments I am ready to submit my self . Mr. Baxter's Abridgment of Councils , pag. 271.

Ans. The Act of mingling is not here ascribed to the Iron , but the expressions are wonderfull accurately agreeable to the sense which the Expositor has given . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Participle of the Passive voice , and is rendred by the Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by our English Translation [ mixt ] not mingling it self , which is quite against the conceit and surmise of the Remarker , that makes the Monarchs of their own accord without being trepan'd or play'd upon by the Ecclesiastick Party , to communicate part of their Legislative Power to what is signified by the Clay . But the Text plainly imports the contrary , viz. That mutual compliance which was betwixt the Iron and the Clay , which is expressed by the Participle in Hithpael , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the Septuagint render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) that it is effected 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Seminaries of poor , despicable , mortified men , in appearance or profession , but notably trained up to make the Iron stick to the Clay , the Secular power to the Ecclesiastick , as is set forth in the Exposition . These were shrewd efficacious Instruments for the promoting and continuing the adhesion of the Iron to the Clay , the Secular Power to the Sacerdotal Hierarchy of the Empire . And though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in your ordinary Dictionaries has no such Metaphorical sense , yet the Metaphor being so easie , unstrained and natural , and so exquisitely agreeable to the sense of the Prophecy , it is an Idiotick or Pedantick humour to suspect or refuse it . And that Prescience that foretold these things , did foreknow also that such places of Education would be called Seminaries ; in like manner as , That the Saints which are Superstitiously and Idolatrously worshipped , would be accounted and called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to which Mahuzzim exquisitely answers . And lastly , the Horse-men on each side of an Army , which were to protect the foot , that the Romans would call them Alae ; beside that the Analogy is very obvious and natural . And therefore though no Hebrew Dictionary tells us , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Idolized Saints , or that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the Wing of an Army , yet the most genuine meaning of those passages in those two Prophecies calling for such a sense , and the easie naturalness of the Similitude or Analogy of things warranting it , Mr. Mede did very well and laudably to use the freedom of so interpreting those places , though none were so wise or lucky as to hit on it before him . And there is the very same reason for the Expositor his making 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to allude to the Seminaries of Ecclesiasticks trained up for the Interest of the Papal Hierarchy .

That against making the Iron and Clay their not cleaving to one another to import their falling out or clashing is a very sorry Cavil . For what is disunion of friends , but falling out and clashing ? and it is very usual for a Negative to signifie a Positive , contrary to the Positive denied , as in that of Virgil , — Quis aut Eurysthea durum ? Aut illaudati nescit Busiridis aras ? Where Illaudatus , does not signifie one that simply is not praised , but one that is detested and execrated of all for his barbarous cruelty . And there are infinite Examples to the same purpose . But the Iron ever keeping the Clay at a distance , imports they never mingled or cleaved together , which is plainly against the Text. So that the Remarker had better have let things alone when they were so well adjusted before , than have tampered so unskilfully with them ; and upon grounds so conspicuously false , as if the Iron and Clay signified any other than two Orders of men , Secular and Ecclesiastick ; He might as well say , Black and White would doe so .

What follows in this Remark , is big with a double mistake . First , that the Defeat of the red Dragon by Michael was an abatement of the Secular power of the Empire or Emperours , as if Constantine had less Secular power by becoming Christian : Whenas the overthrow of the red Dragon concerned onely the Pagan Religion ; and what pitifull work the Remarker has made on that 12 th Chapter of the Apocalypse , I have above shewn on his former Remarks . The Emperour Constantine therefore remained as absolute a Prince as his Predecessors . Nor did he ever give away , ( which is the other false surmise of the Remarker , ) his Legislative power more than his Predecessors . But being miraculously converted to the Christian Religion , he did but that which the most absolute Princes that are , being in their Wits , would doe , for the good of the Empire , which was committed to him by God , without the due worship of whom , through Christ , he could not think the Empire could flourish . He therefore consulted , especially with the Bishops , not to communicate his Legislative power to them , but for them to communicate their skill in the Mysteries of Christian Religion to him , that he might order affairs accordingly . And if Constantine in virtue of the Christian doctrine , wherewith he was embued , ruled more righteously than his Predecessors , this was no abridgment of his absolute Power , but merely a right use thereof . And the same may be said of the ten Kings or Monarchs , the ten Horns of the Beast . They were trepan'd out of their Right , when they acknowledged any Sovereign in causes Ecclesiastick as well as Civil , besides themselves . And I wonder , whenas the Remarker produces such a notable example in the case of Carolus Calvus of the Ecclesiastick encroachments upon the Secular Power , that he should at all doubt , but that the Clay is the Ecclesiastick Power , as well as the Iron the Secular , and such a Power as alone is fitly set out by the Clay , in full distinction to the Iron or Secular Power in Kings , Nobles and Gentry , &c.

Vision 2. Vers. 2.

ᵃ SEA , in the Prophetick style , signifies not simply vast multitudes of people , for then , There was no more Sea , Rev. 21.1 . must signifie there was no more multitudes . But by Sea is meant such multitudes united in a Political State under the Powers that rule them . ᵇ And that Power which does overflow , and so subject them to its Dominion , is rather the Sea ( as appears by the second Trumpet and the second Vial ) and they as the Fish moving in it . By reason whereof , and the fluctuating condition they are in thereby , they are represented by Waters , Rev. 17. ᶜ This Power is the Spirit of the World ruling in them . Their thraldom , under which is that bondage of corruption , which subjects them to the Prince of this World . Of which Spirit Solomon saith , He hath set the World in their hearts , &c. And Paul , We have not received the Spirit of the World , but the Spirit of God , &c. And by reason of the rule of which in us , we are said to be of the World , and so under the power of darkness , in opposition to that Spiritual state which Believers are begotten into , whereby they cease to be of the World , and are translated from darkness to light , and from the power of Satan to God , delivered from the power of darkness , and translated into the Kingdom of our Lord . This Spirit of the World therefore is the like Principle of the natural Life in man's heart , as the Spirit of God is of the spiritual Life therein ; and by the one do the Devils bear the like sway in natural or unregenerate men , as Christ does by the other in the Regenerate . Hence is ascribed to the Devil that power over those who are delivered to him for the destruction of the flesh ; and also the power of Death , through fear of which , he makes men all their life subject to bondage . And hence did he make that claim to all the Kingdoms of the World : which our Saviour did not gainsay . For he by the power mentioned being the spirit that worketh in the children of disobedience , Ephes. 2.2 . ( which all mankind are till they are recovered out of their lapsed state ) he can , as Paul says , take them captive at his will , and so rules as he pleaseth in the world , save wherein God as supreme Governour of the World , does interpose in the behalf of his servants , and for bringing to pass what Changes and Revolutions he hath determined . The four Winds striving on the great Sea , and four Beasts coming out of it signifie the four great Kingdoms that were to arise successively on the Earth , and the great commotion and combustion they would cause in the World by their vanquishing one another . ᵈ But the Aerial Genii , or Angels , are not concerned therein as Ministers of God's Providence farther than they are a part of the Powers of those Kingdoms that are so to arise . Such are the Presidentiary Angels of the Kingdoms of Persia and Graecia in Vision 5 th .

Ans. The Expositor does not say that ᵃ Sea signifies multitudes of people simply , but that the great Sea , in this place , signifies so ( according to the Prophetick style ) which does not denote the determinate Dominion of any one Potentate , but the people of adverse Potentates , who are so far from being held under one Government , that they are the people of opposite Governments or Empires , and therefore cannot be called one great Sea , as under one Government , but as one great Multitude , which is called a great Sea , by reason of the greatness of the Multitude , and is well represented by the great Sea , with Winds ruffling the waves thereof , by reason of the Commotion and War one against another . ᵇ But that a multitude under one Government is not called Sea , unless it be overflowing some other Government , I deny to appear either out of the second Trumpet or second Vial. The Remarker should have spoke out more clearly . But I say the Sea , though it be not actually overflowing another , being so subject to fluctuations from several cross Winds and unexpected occasions , is properly a Symbol of worldly Governments , that are obnoxious to these Commotions and Mutations . Whence that passage , Revel. 21.1 . is fitly understood . [ And I saw a new Heaven and a new Earth ] where Heaven signifies the governing Part , and Earth the Multitude governed ; which being expressed by Earth , there was no want of Sea to signifie the same ; but to denote the stability of this new constitution of things , it is added , [ And there was no more Sea ] which does not signifie there was no more multitudes , but no more tumultuating multitudes , and that firm Peace and Tranquillity possest the Millennial Empire of Christ and his holy and righteous people . From whence come wars and fightings amongst you ? come they not hence ? even of your lusts that war in your members ? Jam. 4.1 . ᶜ What follows in this Remark is something prolix and mysterious , but may be well meant for ought I know ; but so far as I see , enervates nothing that the Expositor has writ on this verse . For the Spirit of the World , which he discourses of , certainly Ambition , which the Expositor names , is the chief effect of it , and most chiefly considered in this place . ᵈ Nor does the Remarker deny but that the Aerial Genii are concerned in these Mutations and Revolutions in Kingdoms , which is all I care to have granted . This looks like a desire of saying something contrary to the Expositor , when there is nothing to be said .

But I cannot let pass one passage of Scripture amongst the many he has cited , viz. that , Eccles. 3.11 . where he insinuates , that in [ He hath set the World in their hearts ] by [ He ] is understood the Spirit of the World ; whenas it is plain from the foregoing words [ He hath made every thing beautifull in its time ] that it 's God that has set the World in mens hearts , viz. in their understandings ( For the Heart is the seat of the Understanding in the Scripture-phrase ) in virtue of which they take more notice thereof than Brutes , but yet are far from being Masters of the Mysteries of his Providence , as is intimated in the following words of that verse , That no man can find out the work that God maketh from the beginning to the end .

There is also another Scripture that he seems to intimate a false sense of , Luke 4.6 . Where the Devil says the Disposing of all the Kingdoms of the Earth is given to him , and he bestows them on whom he will . Which the Remarker says , Christ does not gainsay ; insinuating thereby , as if his silence admitted it for truth . And indeed Christ himself , in St. Iohn , more than once calls the Devil 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince of this World . But that is onely to be understood in a Moral sense , not in a Political . For this Spirit of the World , of which the Remarker makes so many words , and which is the Image of the Devil in as many as it is , as the Divine life is the Image of God and Christ in us , nothing can more clearly , nor yet more succinctly describe it than what we find , 1 Ioh. 2.16 . All that is in the World , the lust of the flesh , the lust of the eyes , and the pride of life is not of the Father , but of the World ; that is , of the Spirit of the World . And therefore he that is quit of these , and is transformed into the Divine life , which is the Image of God , is really translated out of the darkness of this World , into the Kingdom of his dear Son , as the Apostle speaks , and is a true Christian ; he in the mean time adhering to the profession of the ancient Apostolick Faith , and holding communion with the truly Catholick Church . Which others , while they pretend to doe , though they be plainly under an Antichristian Oeconomy , the Spirit of the World , according to St. Iohn's description , reigning in them , they are Morally reigned over by the Devil , who obtains a wicked Tyranny over them , driving them to Tyrannize , or to be tyrannized over , even in a Political sense . And thus , I confess , the Devil by his Instruments has a great sway over those that are of the World , in the sense above explained , and holds them in great slavery and bondage , while the softness of the flesh , and abhorrence from death and hardship , and the covetousness of the eye , and the pride of life , ambitious Aspires makes them subject to be led captive at his will . In this sense our Saviour's calling the Devil the Prince of this World , is true . But the Devil's boast of being the Prince of this World , in his own sense , is as false as the other is true . And as for that power he has over the bodies of men , as to torturous diseases or death ( in which respect he is called Samael by the Cabbalists ) he looks there more like an Hang-man or Executioner than like a Prince . So that it is hard to conceive what the Remarker would have by his Spirit of the World , as to this place of Daniel , that may refer to the Winds blustering on the great Sea , more than the Expositor has offered already , in suggesting that they are either Angelical Powers , that bear a great stroke in all humane affairs , or the busie and unquiet Activity of ambitious minds especially , which St. Iohn calls the Pride of life , which does not exclude the other two Concomitants . But here has been too much said to such a needless Digression .

Vers. 4. The Eagle's wings being pluck't , is spoken of the whole Kingdom represented by this Beast , and therefore is not to be applied onely to the first King thereof , much less to that humbling Providence of driving him from his Kingdom , &c. Whenas he was restored therefrom to his former Majesty , Splendour and Glory , viz. the wings wherewith that Kingdom was exalted ; by reason whereof , it 's the golden Head of the Image , and Babylon is called by Esay the golden City , and this continuing the same to the end of the Kingdom ; the wings taken in this sense cannot be pluck't till then . That haughtiness also wherewith the heart of Nebuchadnezzar was liftted up , was inherited by his Posterity , as appears by Daniel's reproof of Belshazzar , ch. 5.23 . And therefore the plucking of the wings , by reason of it , ought to respect the one as well as the other . The being made to stand upon the feet like a man , and having a man's heart given it , are two expressions to the same purpose , and being ( as I said of the plucking of the Eagle's wings ) spoken of the Beast representing the whole Kingdom , are not to be applied onely to the first King , much less to that single Providence which befell him of his being restored from his delirancy . But they signifie , that though this Kingdom is represented by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or wild Beast , as well as the three succeeding , yet is it not of so degenerate a salvage nature as they will prove , but that the Spirit of a man will bear some sway in it to the furnishing it with some manly endowments , viz. the Morality wherein Calvin makes one Kingdom to exceed the other as much as the metals do one another ; And the noted Chaldean Wisedom ( which though perhaps not greater than in the succeeding Kingdoms , yet did more influence the Government in those less corrupt times . ) And also the noted Majestick splendour of that Kingdom ; of which speaks Nebuchadnezzar , Dan. 4.36 . And for the glory of my Kingdom , my honour and brightness returned unto me , and excellent Majesty was added unto me , &c. And hence it 's not onely likened to the most noble generous spirited Beast , but also the same hath Eagles wings given unto it ; which though they signifie the haughty aspiring aforesaid ( which is described , Esay 14.13 , 14. ) yet it 's such as transcends the brutish nature , and must proceed from the spirit of a man . But to make the man's heart given to the Beast signifie Darius his humanity to Daniel , is a strange conceit . For if Darius was one of the Babylonian Kings , yet what is spoken in general of the Beast , which signifies the whole Kingdom , cannot be appropriated to the last King , and he of so short a reign . But that the Babylonian Kingdom was finished in Belshazzar , appears by Daniel's interpreting the hand-writing on the Wall , with which Ieremy's Prophecy does agree , of Nebuchadnezzar's Kingdom continuing to his Son , and his Son's son . And those who reckon the next Kingdom to begin in Cyrus , it 's because Darius his reign was so short , as to be hardly taken notice of ; and also , during his time , the Government was mainly in Cyrus , though he bore the name of King .

Ans. Most of this Remark would have been spared , if the Remarker had fully understood , or sufficiently considered the nature of a Prophetick Henopoeia . For in such an Henopoetick Type , the Head or Horn of a Beast , together with the body thereof , make but one Beast to the end of the succession thereof . And therefore what the Beast in any part of its succession does , or suffers in any part thereof , it is said simply of the Beast to be done or suffered . And what by times or intervals is done by , or happens to such a Typical Creature , be it Man or Brute , is in the Prophetick Representation set out at once ; And History onely can discover how often , or in what part the Type is verified . I will give but one example for many . The Woman , Apoc. 17. sitting upon the Scarlet-coloured Beast , Iohn says , he saw her drunk with the bloud of the Saints , and with the bloud of the Martyrs of Iesus . Vidit eam ore rabido , saith Grotius , despumante & evomente sanguinem , ut ebrii solent . But this was not the constant pickle she was in , and unintermitted , though it was seen and represented all at once to Iohn ; But whether you understand it of Rome-Pagan with Grotius , there was not one-continued Persecution under the Pagan Emperours , but ten distinct ones , as they are reckoned . Nor under Paganochristian Rome has this glut of bloud been one continued Persecution , but Massacres at Intervals repeated , as also other Murtherings : But this being thus at several times drunk with the bloud of the innocent , is set out at once , as if it were but one fit of Drunkenness ; or as if she were always drunk , neither of which is true . But the Henopoetick Type implies neither of those , but is onely a notable mark at large , and Prefiguration , that at some times she would most barbarously persecute the Saints of God , and Martyrs of Jesus . This is all that this Henopoetick Type signifies .

And therefore it is great unskilfulness in the Remarker , that he will have the plucking of the Eagle-wings of the Lion to be done onely once , that is , when he is destroy'd , as they pluck Capon 's wings not before their heads be writhen off . But by what has been said , these wings of the Lion may well be said to be pluck't , when any thing happened which might humble him , weaken him and discourage him , which certainly that sad Providence upon Nebuchadnezzar did , and could not but be a great Obstacle to the affairs of his Kingdom . The Retardation of which Affairs also happened again , and was notorious under Evelmerodac , when by the Rebellion of Cyrus , Media was rent from the Babylonian Empire . And then again in Belshazzar , whose knees knocked together for fear , at the hand-writing on the Wall , &c. All these by virtue of a Prophetick Henopoeia , are referrible to that one passage of the Prophecy [ I beheld till the wings thereof were pluck't ] like as to the following words [ And was made stand on the feet as a man , and a man's heart was given unto it ] both the restoring of Nebuchadnezzar and the Humanity of Darius Medus , which the Expositor has noted , are referrible also . And being the Text of the Prophecy places this reducing of the Eagle-wing'd Lion , upon the plucking of his wings , to a more humane Temper ; it is evident , that the erect stature , and the man's heart , these Symbols of humanity , is not the continued character of the Babylonian Kingdom , as the Remarker would have it , but intermittent and occasional . And lastly , that Darius Medus succeeded Belshazzar in the Empire , the Remarker may be satisfied out of Thomas Lydiat . Emendat . Temp. Anno M. 3469. He that considers what has already been said , will easily discern all the other strained conceits in this Remark to break apieces of themselves , and therefore I will not mis-spend time in needlesly answering such slight matters .

Vers. 5. Grotius his conceit of [ Iudaeae nihil nocuit ] was not worth borrowing of him , though it 's fansied here to be so abundantly reasonable ; and as to those decrees alledged to make it good , there may be also contrary Decrees ( by which the building of the Temple was so many years obstructed ) instanced in to disprove it . But the plain easie sense of the Beast raising it self on one side , is , That whereas the Beast signifies the same Kingdom that , chap. 8. is described by a two-horned Ram , having one Horn higher than the other , the highest whereof came up last ; the Rise of the Beast here on one side signifies , that it had its Rise from the first Horn , viz. the Kingdom of the Medes , though the other Horn ( the Persian Kingdom ) did over-top the first to obtain the dignity of the Empire .

Ans. Upon mis-information from envious neighbours , the building of the Temple was some years retarded : But this is to be attributed to the ill will of those neighbours of the Iews , not of the Persian Monarchs . And it was through their favour alone , that both Temple , City and Walls of Ierusalem were built at last . So friendly were those Monarchs to the Iews . So that what was borrowed from Grotius , was worth the borrowing ; but it is but what others have said before , and the Iews particularly , as you may see in Cornelius à lapide . But this pretty unexpected conceit of the Remarker seems utterly impossible , as being plainly unnatural . For in what posture could the Bear stand to shew one side to be higher than the other , as the Horns of the Ram are said to be ? What , did he stand on his two legs on the right side , with his left legs lift up into the air , that that side might be higher than the other ? Wherefore if he raised himself at all , it was on his hinder feet , in a rampant posture ; and his thus raising of himself was on one side 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , in unam partem ; and as Vatablus would have it , in Babylonios ; but as Grotius and the Expositor , in Gentes , at large in counterdistinction to the Iews . But the Original also seems to refuse the Remarker's sense , who says , It had its rise from the first Horn ; or He raised himself from the first Horn to obtain the second also , and become Medo-persian Emperour , and so possess both sides at once . This sense naturally requires it should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The reaching out from the expressed Terminus à quo , taking hold on the Terminus ad quem , which is not so tight the other way .

Vers. 6. That the four wings of this Beast do assuredly note the Celerity of Alexander's Conquest , is an assured mistake . And the distinguishing the signification of the four wings , as they are wings , from , as they are four , is to separate what the Vision has united , and what is inseparable . For four wings cannot be considered but as four wings , &c. But they , as well as the four heads , denote the Division of Alexander's Kingdom , and do signifie ( as the wings of the first Beast did ) the haughty aspiring of the Kings of those succeeding Kingdoms , and the exalted state of their Kingdoms .

Ans. How confident either Ignorance or Heedlesness makes the Remarker ? This Leopard with four wings of a fowl upon his back , is one and the same Beast , from the beginning to the end , according to the nature of these Henopoetick Types ; and so what events or actions sute with the symbolical parts of the Creature , are to be referred to those Symbols . Wings therefore being the Symbol of swiftness , the swiftness of Alexander's Victories is notified by them , as the Eagle-wings of the Lion denoted the same . The swiftness of whose expeditions , viz. of the King of Babylon , Ieremy compares to the slight of Eagles , chap. 4. and chap. 40. Wherefore these four wings of this Leopard answer exquisitely to the description of the He-Goat in the next Chapter , which is the same Empire , viz. the Greek . Behold an He-Goat came from the West on the face of the whole Earth , and touched not the ground . What did he then but in a manner fly ? And what can better set out such a flying , than wings ? So fitly do these two Visions explain one another as to this passage . But in the mean time the Remarker professeth himself of a wonderfull indistinct conception , that cannot distinguish the nature of the four wings , in general , from the Number of them : wherein yet he contradicts himself . For he will not say that the four wings as four signifie haughty aspiring , but as wings . Wherefore as he from the general nature of them would have signified ambitious aspiring ( which if they did both here and in the Lion , it clashes not with the Expositor's Interpretation , one Symbol being capable of several senses by an Henopoeia of the second kind ) so the Expositor from the said general nature of them will have them signifie swiftness , which is at least the more principal sense , as has been proved , and will reach also the swift division of the Greek Empire into four parts , Alexander living so little a while after his Conquest .

Vers. 9. Though it be difficult to give an account of Ezekiels Vision , chap. 1. yet I think it may be safely concluded , that the living Creatures and Wheels are not Angelical , as is here supposed . For those four living Creatures agreeing in number and name with the four Beasts , Revel. 4. ( for they are both called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and the four faces of each of these living Creatures being the faces of the four Beasts ; it shews , that as the last signifies a successive body or society of men , so the other must have the like signification . Which is farther confirmed by their all four having the likeness of a man , and a man's hand under every wing , and their having Calves feet ( signifying the labour and travel which is given to men under the Sun ) and also by the spirit that is said to be in them and in the wheels . Whereas Angels are called Spirits , and not described by any Spirit abiding in them .

1. The four faces and the four wings of the living Creatures I take to signifie the same thing , viz. The complication in humane nature , of the nature of those four Animals , signified by the faces , that is , of Reason , Religion , Courage and Industry . Of these four does humane nature consist and subsist by them , they being the life and support of humane affairs . The four wings may signifie the several spirits from which these operations are produced , and the man's hand under each wing the management of all these operations by reason and prudence . The four Beasts , all of them representing the same body or society of Christians , have the same signification with the four faces and wings of each living Creature , but it would not have agreed with them , that each of them should have had four faces , as it doth with the erect stature of the living Creatures ; and also it would have been needless , being the same thing is signified by the four several Beasts . Besides , those Beasts having six wings , there would have been faces wanting to two of them . 2. Which two wings added to the other four , I take to be the same with the two wings with which the Seraphims fly , Esay 6. ( these six-winged Beasts being the same with those Seraphims ) and to signifie that grace and truth which came by Jesus Christ , or that Life and Truth which he says he is , and thereby the way to the Father . And we being by this grace or life , and truth , quickened and raised unto newness of life in Christ Jesus , whereby we cease to be of the World , and are delivered from the power of darkness , and translated into the Kingdom of our Lord , and so raised up , and made to sit together in heavenly places in Christ Jesus , Ephes. 2.6 . they thereby become truly wings to us , in exalting us from a worldly or earthly , unto such an heavenly state . Ezekiel's Vision therefore of the living Creatures and Wheels , I take to be a Representation of the ruling of the God of Israel over his people in a natural state , under a Legal or Iudaical Dispensation , as the twenty four Elders and the four Beasts represent the same rule in a Christian state , under the Dispensation of the Divine life . The latter of which is to be fulfilled in the Millennium , but the former was never fulfilled completely , because the Iews failed of living up to the height of that Dispensation . 3. But this Vision of Ezekiel , and his other also of the Temple , seem to be designed for the like purpose , as the Tree of life was planted in Paradise , viz. to signifie that Dispensation of life which men in due time were to be admitted unto , but not then , the natural earthly state of man not admitting thereof . 4. So likewise the two mentioned Visions , the first of them seems to signifie the Spiritual power wherewith God would have ruled over his people , and the last the Spiritual communion he would have had with them , with the blessing attending the same , if they had walked perfectly with him , according to all his righteous judgments in that legal dispensation . 5. Hence the close of the Vision of the Temple is . [ The name of the City from that day shall be , The Lord is there ] that is , from the time they shall keep and observe all the Laws and Ordinances then delivered . 6. And hence the God of Israel on sending Ezekiel to prophesie the ruine of the City , and Temple , and Captivity of the people does ( to render their iniquity more heinous ) shew himself to the Prophet in the glory of that government which their transgressions made them fail of , or fall from , to be cast off .

7. Two instances of their falling from that Government are , First , their making the Calf , whereon God , who , Exod. 29.45 , 46. had promised to dwell among them , does , chap. 33.2 , 3. say , he will send his Angel before them , but refuseth to go up in the midst of them , lest he destroy them . Secondly , their desiring a King , which is said to be not the rejecting of Samuel , but of God to rule over them . 8. The Wheels I take to be the same to the four living Creatures , as the four Beasts are to the twenty four Elders , viz. as the Governed to the Governours . 9. And both the Wheels and living Creatures being under the Throne , and not rising , but as lifted up ; nor moving , but as acted by the spirit , which was in both , seems to signifie the natural earthly state of those they represent , whereby they were as mere passive Subjects to the actings of the Spirit of God upon them , like as the Prophets were to the Spirit of Prophecy that came upon them : 10. Whereas the four Beasts are upon the Throne ; and the twenty four Elders surround it , sitting on their seats in their Kingly and Princely Habits , signifying the Heavenly station they are exalted to by the Spirit of God , being a Principle of life dwelling in them ; from which new nature they become as active spirits , to doe what the others have no power unto , but by the adventitious acting of the Spirit of God upon them . 11. The living Creatures appearing like burning Coals , and Lamps may signifie the burning zeal or spirit of Elias they are acted by , in distinction from the pure serene Christian spirit of faith working by love , which answers to the still small voice , which afected the Prophet more than the precedent strong Wind , and Earthquake , and Fire . Hence though our Saviour calls Iohn the Baptist a burning and shining light , yet he says , He that is least in the Kingdom of Heaven , is greater than he . 12. That the Temple-Vision designs to set forth such a perfect legal state of righteousness and the Spiritual communion attending the same , as aforesaid , seems concludible . First , from Chap. 43.10 , 11. where the Prophet is commanded to shew the house of Israel the pattern of the house , that they may be ashamed ; which if they be , he is to shew them all the form , and Laws and Ordinances of it , that they may keep and doe them . So that all the Laws and Ordinances given by the Prophet , after the manner of Levitical Law , are of the same import , and to be taken in the same sense with those delivered by it , which they had before broken . 13. Secondly , from the Oblation of the holy portion , being 25000 Reeds square , and the City being 5000 , and the Sanctuary 500 square , which all are symbolical Numbers of a natural or fleshly state . So that as the Number of the Beast 666 ( the root of which is 25 ) sets forth a complete , carnal , politick state , according to humane natural Wisedom ; so here seems to be signified the perfection of a people in a natural state , by being solely under the conduct and government of divine Laws , and the righteous Judgments of God agreeable to that state . 14. Thirdly from the 18000 measures , which is the compass of the City , being the Perimeter of the Cube of 12000 furlongs , which is the Cubical measure of the New Ierusalem , as appears by Mr. Potter , whereby seems to be signified , that the one represents the state of a people under the Rule of Divine Laws , and the righteous Judgments of God , according to an external legal state , so long as they can perfectly conform thereunto : And the other such a solid state of righteousness , or inward Dispensation of life , as does inable men to a perfect walking with God , by fulfilling all his righteous Judgments . But as our Saviour hath taught us first to cleanse the inside of the Cup , that the outside may be clean also ; so it 's onely by the inward Dispensation of the latter , whereby we become able to fulfill the righteousness designed by the former . So that the waters out of the Sanctuary becoming a River , and the Trees growing on the banks thereof , with what else in this Vision agrees with that of the New Ierusalem , signifies what would have been fulfilled in the Israelites in that state , if they could have been ashamed of all their iniquities , and kept all the Laws , Forms and Ordinances then given , and what will be fulfilled in that righteous state , wherein all the Statutes and Judgments of God shall be duly performed . 15. As to the difference of the Mosaical Laws , and the Laws of Ezekiel's Temple , the Reason thereof is , That the one delivers to them what was required of them that they should doe , the other what they ought to doe , to live up to the height of that Dispensation , whereby to become partakers of the Blessings thence signified . But enough of Conjectures about things so obscure and mysterious .

Ans. The Remarker , according to that competent share of confidence Nature has endued him with , thinks it may be safely concluded that the living Creatures and Wheels are not Angelical . But does he think it so safe a thing to conclude of his own private opinion against the sense ( to say nothing of the consent of Christian Interpreters ) of the whole School of the Iewish Rabbins , who as they call their Natural Philosophy Bereshith , so their more abstruse Theology touching God and Angels , they call Mercavah , which is this very Vision of Ezekiel , and signifies , Currus , a Chariot ? And that the Chariot of God is Angelical , is plain from that in Psal. 68.17 . The Chariots of God are twenty thousand , even thousands of Angels , and the Lord is among them , as in Sinai in the holy place . In which Sinai Moses also saw this glory of the Lord , Exod. 24. And chap. 25.18 . he is commanded to make two golden Cherubims ( in imitation of this Cherubick Chariot which Ezekiel afterwards saw ) which were to be placed upon the Ark , where was to be the Throne of God in the Temple . And Psal. 18. he rode upon a Cherub , and did fly , &c. Where Grotius thinks that of old 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rechub , currus , was writ , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherub . But it tends all to one , the Cherubims being his Chariot . And what follows , [ He came flying on the wings of the wind ] the word there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies a Spirit as well as a Wind , and so the whole sense may be , he rid on his Chariot , viz. his Angelical Chariot , and was carried swiftly on the wings of his ministring Spirits , that readily execute his word . And Psal. 99. He sitteth between the Cherubims , &c. And these living Creatures in this Vision of Ezekiel , ch. 10. are at least ten times called Cherubims . And are not Cherubims Angels ? And the same may be said of the Seraphins , Esay 6. which is a like Representation of the Divine Majesty , are they not Angels ?

But the Remarker alledges Reasons why the living Creatures in Ezekiel's Vision are not Angels . First , because these four living Creatures agree in number and name with the four Beasts , Revel. 4. and therefore they signifying a successive body of men , Ezekiel's four living Creatures must signifie a body of men also . Secondly , they all four have the likeness of a man , and a man's hand under every wing , and therefore they must be men that are signified thereby . Thirdly , they have Calves-feet , which signifies the laboriousness of men under the Sun . Fourthly and lastly , A spirit is said to be in them , and in the Wheels . Wherefore Angels cannot be signified by either , Angels being called Spirits , and not described by any Spirit abiding in them .

But in answer to this , I say , First , that this Vision is an Ideal Symbolum , or Symbolical Idea of the glorious Majesty and Empire of the God of Israel over the whole Angelical World , divided into four parts ( the Cabbalists give names to them , Azeluthick , Briathick , Ietzirathick and Asiathick ) he ruling them by the Divine Influence of his Spirit , whereby he has the perfect and absolute command over them . This Symbolical Idea of the glory of the God of Israel Moses saw in the Mount , and ordered things according to this pattern in the Mount , as he was directed , of which the Cherubims on the Ark of the Covenant is part , as also the pitching of the Tents of the Israelites about the Tabernacle , in four parts , with the Standards bearing the names of these four living Creatures , in their Camp . These were an external Imitation of the Symbolical Idea of the Angelical Kingdom of the God of Israel , but their Dispensation reached not to the Life and Reality thereof , but they bore it onely in the outward Image . But this standing Symbolical Idea is that Seal which the Divine Providence intends so thoroughly to impress on his Church at last in way of Life and Perfection , that the God of Israel , by the Influence of his Spirit , will so actuate his Church , that his Will will be done on Earth as it is in Heaven , or in the Angelical World by his holy Angels . To which purpose this Vision is again exhibited to Iohn in the Apocalypse as a Representation of the blessed state of the Millennium , when the State of the Church will answer this Symbolical Idea in the truth of Life , or plenteous Dispensation of the Spirit . Here therefore is the Remarker's mistake , that he fansies that the standing Symbolical Idea of the Angelical World , where there is no Death nor Succession cannot set out the State of the Church on Earth , where there is Death and Succession . Which , methinks , is as awkardly argued , as if one should imagine , that St. Michael the Archangel being the Seal of some Corporation , and intended for the signing of successive Leases of that Corporation ; the Seal should be argued successive , and not to be the same standing Individual Seal , because the Wax and Leases it seals are not so , and consequently that the Seal cannot be the Image of St. Michael the Archangel , because he is one standing Person , and not in Succession . Wherefore it is plain , that the standing Symbolical Idea of the Angelical Kingdom , which is unsuccessive , may notifie the Millennial Kingdom of Christ on Earth , which is successive , and the said Kingdom be examined by it how near it is to the Pattern , as the Seals of Leases how near they are to the standing Original Seal of the abovesaid Corporation .

To the second I say , Those four living Creatures having the likeness of a man , and the hand of a man under each wing , does not prove these Angels to be men , but rather proves that the Remarker is mistaken in the nature of Angels , as if they had either no form ( which is impossible , they being finite Creatures , or a round form , as if they were so many Aereal or Aethereal Foot-balls or contracted Hedg-hogs . But if they have distinct Animal Forms , what can it be but humane , all conceived imperfections being removed therefrom , and nothing taken in but what will well consist with Heavenly Beauty and Glory ? Wherefore let their Figure for the main be humane , and other variations in them onely Symbolical Appendages ; it does not follow from thence , that they are not the standing Symbolical Idea of the Angelical Kingdom , but rather that the Angels are naturally in humane shape . For that this Vision signifies Angels , is plain , in that they are called Cherubims . But if one will be here resty and perverse , there will be no room left for any Cavils ; if we answer , that the faces of a man , and the hands of a man signifie no otherwise than the faces of a Lion , Oxe and Eagle , or the feet of a Calf , they all signifying onely symbolically .

Which Answer will weaken also the third Reason . For the feet of a Calf need signifie nothing but what is competible to the Angelical nature , as the face of an Oxe or Calf does no other , it may signifie robustious indefatigable strength . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies God or an Angel , has its Notation from strength , and is ordinarily translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Seventy . And to give a reason why all the four Beasts have Calves feet , is obvious enough , because that which supports ought to be strong . But there are farther Cabbalistical Mysteries touching that point , which is needless here to enter upon . It is sufficient that we have hitherto proved , that the three first Reasons have no force to evince , that these living Creatures and Wheels are not Angelical .

And for the last Reason , it is the slightest of all , as if Angels , which are Spirits , were not to be actuated by the Spirit of God as well as the Souls of men are . Whenas by virtue of the Divine Spirit they escape the being turned into Devils . And indeed the many Reins whereby the God of Israel rules and governs the four Provinces of his Angelical Kingdom is the Influence of his Divine Spirit , which unites with their spirits , and they with it , whereby he drives them whither he pleases . For his Spirit is as sure to be effectually in their pure Essence , as the Rays of the Sun in the clear Air. Wherefore there being such solid proofs , that the living Creatures in Ezekiel's Vision are Angelical , and none but invalid Arguments against it , it is an argument that the Remarker has much mistaken himself in thinking it was so safe to conclude the contrary .

The rest of the Remark is a Digression into an Ethical or Ethico-political explication of the Vision of Ezekiel , which though it were true and unexceptionable , the Expositor is not concerned to meddle with , as not at all enervating the Philosophical account of that Vision , he admitting both a Philosophical and Moral Cabbala , touching both the Bereshith and Mercavah too . But that the Remarker's pains may not seem to be over much slighted , I will consider some passages in it .

First then , He makes the four faces the four wings , and the four Beasts to signifie but one and the same thing , which is a marvellous slubbering and hudling things together , which surely have more distinct meanings . Certainly it must be some great and abstruse Mystery that is thus repeatedly both by the Faces , Wings , and whole bodies of the four Beasts and living Creatures , and thus pompously set out . And yet it is onely this ; That there are these four Properties in Humane Nature , Reason , Religion , Courage and Industry . Which lying so bare and obvious to every understanding , what is this but the making the Spirit of Prophecy to trifle , in setting out so pompously such a trivial Theory that no man is ignorant of ; nay I may say , and that so maimedly and unfitly ? For the Elephant certainly had been a more fit Animal to represent Religion than the Eagle , so that there is a fitting Animal wanting to denote the property of Religion in Humane nature . And for as much as Brutes have Reason , and Man alone properly Religion , Man had been a better Symbol of Religion than an Eagle . But then there had wanted an Animal to typifie Reason , unless you made Man the Type of both , and put the Eagle quite out of office . Thus crude and broken is the Remarker's conceit in this matter .

Again , There are good Scriptural-phrases produced about the two flying wings of the Seraphins , which he will have the same with the third pair of wings of the Beasts , but the Application is , methinks , much of the Hooks . For the two flying wings of the Seraphins , Esay 6. signifie the readiness and expediteness of their Ministry enjoyn'd by God to the service of his Church , whenas he referrs it to the exalting of ones self from a Worldly and Earthly , to a Heavenly state .

Thirdly , That seems a precarious groundless conceit , or rather false . That the Tree of Life was not set in Paradise for Adam to eat of , but to play at Chop-cherry with him , and to mock him ; whenas the Text says , The Lord commanded the Man , saying , Of every tree of the Garden thou shalt eat ; and I hope the Tree of life was one of them . The Original is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast plenary commission , if not command , to eat of all , saving the Tree of Knowledge of good and evil . Which had been a mere mocking of Adam , if he had no power of eating of the Tree of Life .

And now , fourthly , this being a fundamental mistake of the Remarker in the case of Adam , the like discovers it self in his conceit touching the Iews , and the two Visions of Ezekiel , that of the four living Creatures , and that other of the Temple . God gave no impossible Commands to the Iews . But those exquisite descriptions of things touching the Temple by a long and operose Hylasmus and Israelismus , set not out what the Iews should have been , if they had kept these Ordinances exquisitely , but what the Church of Christ would be ( of which the Iews were a Type , ) in process of time . That this is the sense of that Vision , the Apocalypse that borrows so many things from it , and uses such frequent Allusions to the Temple , does sufficiently indicate . Nor is there any other sense of the Vision of the four living Creatures , as touching the Iews , who were not upon condition of legal performances , to arrive to that Angelical State , that the Christian Church with them will arrive to at last . But the Divino-political sense of that Vision ( which yet is most properly applied to it as repeated in the Apocalypse , which relates to the Camp of the Iews a figure of the State of the Christian Church to come ) is that the Church of God at last will answer the Pattern of the Angelical Kingdom , and God's Will will be done on Earth as it is in Heaven .

Fifthly , The Name of the City , The Lord is there , is the very Indication of the state of the New Ierusalem , which is a demonstration it was never intended for the Iews under their Legal Dispensation upon any terms .

Sixthly , Ezekiel is not here sent to Prophesie the Ruine of the City and Temple , they both having been destroyed fourteen years before . But they being destroyed , he in this Hylastick and Israelistick way prophesies of the state of the New Ierusalem , which the Apocalypse also describes .

Seventhly therefore , The Iews their making a golden Calf , and craving a King , whatever other inconveniences it may cause to them , it could not make them forfeit that which was never intended them in that state .

Eighthly , If the Beasts be the Governed , and the four and twenty Elders the Governours , how come the Beasts to be upon the Throne , and the twenty four Elders onely about it ?

Ninthly , The Wheels and living Creatures being not moved , but as acted by the spirit , does not signifie an Earthly state in them , but the most Divine and Heavenly , viz. an Vnselfwilledness in them . That they have no Self excursions of mind or will , but that the Spirit of life from the eternal mind is the perpetual principle of their motion and rest .

Tenthly , That the four Beasts are not upon the Throne , I have shew'd upon that place of the Apocalypse ; and that he contradicts himself in saying so , I observed even now in the eighth Note .

Eleventhly , The burning Coals , which are Prunae , do not signifie the Spirit of Elias in Men , but the Seraphick Spirit in Angels , as Seraphin from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 has its denomination , viz. from burning . And the Seraphin are counted of the higher sort of Angels . And as for Lamps , they are in the description of the scene of the New Ierusalem , Apoc. 4.

Now for the Temple , I say , Twelfthly , That the whole Vision of the Temple concerns the Christian Church , and therefore that command to the Prophet , chap. 43.10 , 11. respects especially the Thyatirian and Sardian Interval thereof , that they may repent of all their sins and corruptions , and so make what haste they can toward that excellent State of the Church , which is prefigured by the Vision of the Temple .

Thirteenthly , As for the Numbers 25000 , 5000 , and 500 Ezek. chap. 45. and 666 in the Apocalypse , nothing more can be signified by the former , viz. those in Ezekiel , than that the New Ierusalem will gratifie even the external man also , and his outward senses ; which the Quinary number does denote , namely , that even the outward State of the Church then will be rich and glorious , according to what is likewise prophesied of in the Apocalypse , that the Kings of the Earth shall bring their honour and glory into it . And it is the encouraging Prediction of Christ himself , Seek the Kingdom of God and his righteousness , and all worldly good things shall be added thereto . Which will most amply be fulfilled in the Millennial Empire of Christ , which is that eminent Kingdom of God upon Earth . And for that other Number 666 , it is not set down to signifie the most complete , carnal , politick State , but to be a certain character of the Pontifician Hierarchy the two-horned Beast , who are discovered to have affected the number 25 , which is the root of 666. That is the main drift of that Number , though deluding their followers with pleasing Objects of sense may haply be aimed at thereby also .

Fourteenthly , The 18000 measures , which is the compass of Ezekiel's City agreeing with the Perimeter of the New Ierusalem , whose Solid or Cubick measure is 12000 furlongs in the Apocalypse ; the true and usefull meaning of that is , to assure us that Ezekiel's Vision of the Temple is a Prophecy of the State of the Church , which is set out by S. Iohn in his description of the New Ierusalem , that men may make no vagaries into any other fancies , as the Remarker has done here . And the Wisedom and Providence of God is admirable herein . Besides , if that Externality or Superficiality were aimed at , which the Remarker would have signified , the measure of the Superficies of the Cube , not the Perimeter , would have been set down and made use of .

Fifteenthly , The difference of the Mosaical Laws , and those of Ezekiel's Temple , the greater exactness of these above the other , is not that the Iews may obtain the blessedness of the New-Ierusalem state by a legal performance of them , which , as I noted above , had been but a mockery ; but farther to intimate , that the Temple-Vision is a Prophecy of the Christian State , of greater perfection than that of the Iews , though prefigured here , as in the Apocalypse , by Matters and Ordinances belonging to the Temple .

And lastly , Though the Remarker , as to his main scope , is most certainly in a mistake , yet his Misconceit is such , as it was not for every ordinary Genius to hit upon , and he has ever and anon decked it with sundry piously sounding Sentences and Scripture phrases , though they had not the luck to be rightly applied . And this may be an Accession to his former commendableness , that he abates something of his wonted stifness , and is content to let what he has said to go for a conjecture onely .

Vers. 14. To make all People and Nations to signifie some of all People and Nations , is a making too bold with the Text. But the words will be absolutely true of all Nations within the extent of Christ's Kingdom , and in some degrees true of all the other Nations , who will doe a kind of Homage to him by the walking in the light of the New Ierusalem , and bringing their glory and honour into it . That manner in which this is supposed to be fulfilled between the time of Constantine and the Apostacy , is such as does in no manner agree with the state of Christ's Kingdom , as is shewed in Remarks on the Exposition of the Revelation . Of the four sentences supposed here to be represented , the first and last might have been spared . For here is onely signified the Judgment of the Beast ( which includes the little Horn ) and the settling of Christ in his Kingdom on Earth . And the assigning the Kingdom to him , besides the settling of him in it , is an insignificant distinction .

Ans. The fore part of this Remark is so slight , that the best Answering of it is to slight it . And as for that which follows , and were more material if it were true , viz. That the State of the Church betwixt Constantine and the Apostacy is in no manner agreeing with the State of Christ's Kingdom , it is contradictious to the very Visions of the Apocalypse , chap. 12.10 . Now is come salvation and strength , and the Kingdom of our God , and the Power of his Christ . Which is upon Michael's overcoming the Dragon . Which all men in their wits , that consider these things understand of the Christians deliverance from their Pagan Persecutours by Constantine . And I have shown all the affected Paradoxes of the Remarker , how vain , how groundless and false they are in my Answer to his former Remarks on the Exposition of the Apocalypse . And lastly , as for the four Sentences . The first is very pertinent and significant , it being so agreeable to the Crown given to him on the white Horse , Apoc. 6.2 . The second and third are acknowledged by the Remarker , and the fourth is made good from the tenth verse of this present Chapter , where it is said , the Iudgment was set , and the books were opened . Which answers to Apoc. 20.11 , 12. and Expositors make the Judgment to reach to the last day here in Daniel , as well as it does there in the Apocalypse .

Vision 3. Vers. 8 , 9.

THough Seleucus was not one of the four notable Horns , yet he with his Predecessors in the same Kingdom were one of them . And as there was many changes of the line in the Macedonian Kingdom , yet all made but one Horn , so the Seleucidae , with their Predecessors , make but one Horn in the Babylonian Kingdom . And the Seleucidae and Lagidae being the two chief Kingdoms which succeeded Alexander ( of which there is so large a Prophecy under the Titles of the King of the North and the King of the South ) it 's strange that one of them should prove none of the four Horns his Kingdom was branched into . And it 's yet more strange , that the little Horn which was to arise in the latter time of those Kingdoms , should be applied to Seleucus , who arose soon after the beginning of them .

Ans. The Remarker seems not to mind what he says in this Remark . For how could Seleucus , with his Predecessors , make one Horn in the Babylonian Kingdom , when no Horn can be here meant but what succeeded the great Horn , Alexander the Great ? And never any one made the Babylonian Kingdom one of the four Horns . But by help of Ptolemy , Seleucus did not onely recover his Satrapy of Babylon , which Antigonus would have deprived him of ; but in a short time vanquishing both Antigonus and his Son made himself Master of Asia , as well as of Syria and Babylonia , and therefore himself began the race of the Kings of the North , which is so famous in the Prophecy of Daniel , though he was by no means one of the four notable Horns that immediately succeeded Alexander , nor so reputed by Historians . The thing is so , nor can it be helpt . But he may be a remoter successour of Alexander , in that he succeeded Antigonus in the main of his Dominions , and so may be fansied as of the line of one of the immediate notable Horns , successours of Alexander , though this be more than needs . And as for the other difficulty that is raised , how the little Horn that was to arise in the latter time of those Kingdoms should be applied to Seleucus , who arose soon after the beginning of them , we are to observe how the Angel , v. 23. by an Idiconoea falls upon Antiochus Epiphanes , who is but one part of the little Horn , but hugely to be noted , by reason of the affairs of the Church of God . But expounding the Vision by way of a Geniconoea , the little Horn will take in Seleucus , and reach to the end of that line of the Syrian Kings , or Kings of the North. See the Expositor's Notes on this Vision , and there you will find several Examples of Geniconoea's and Idiconoea's , and thence understand the Reasonableness and Solidity of the answer to this difficulty .

Vers. 26. I am inclined to think , that as the description of Antiochus Epiphanes is agreed to be Typical of Antichrist , so the 2300 days have a prophetical as well as a literal sense . Else it had been a more ready way , and more agreeable to the general course of the Prophecies to have computed the time by Prophetical days . Also the saying that the Vision is for many days , that is , a long time , does seem to import the same . For whenas Haggai says , Yet a little while and the Lord shall shake Heaven and Earth , &c. and Malachy , That the Lord whom ye seek will suddenly come to his Temple , &c. where the Prophets express a longer time by a little while and suddenly , it 's strange that a shorter time here should be called a long time . So that these 2300 days may prophetically signifie some time of the Millennium , that may properly signifie the cleansing of the Sanctuary . For after the overthrow of the Antichristian Party at the seventh Trumpet , and the seventh Vial , there may be a long time spent before all the corruptions introduced by the Beast and false Prophet in each of their Governments be eradicated to the accomplishing of that saying of our Saviour , Every plant which my Heavenly Father has not planted shall be rooted up . For as the main Rise of those Corruptions was greediness of gain , so mens Interests will be so interwoven with them as to make an absolute extirpation of them , a work of time and difficulty . And this work may be signified by what Ezekiel speaks of burning the weapons of Gog , and burying all his multitudes in the Valley of Hamon Gog , and cleansing the Land . And also by the Hailstones of a Talent weight , and the casting of the Beast and false Prophet into the lake of Fire ( viz. as to one sense of the lake of Fire ) according to what is said of them in my Remarks .

Ans. That the 2300 days have a plain literal sense , is manifest from the Text it self , which saith , The Vision of the Evening and Morning is true . In the Original it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , It is a plain Truth , not aenigmatically or symbolically expressed . For in the other sense all the Visions of Daniel are true , which passage here would imply they were false , unless 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had this signification in this place , and the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 has in the foregoing Vision , v. 16. and 19. which Munster in his Chaldee Dictionary saith is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And our English Translation in both those verses says , I asked him the Truth of all this ; and I would knew the Truth of the fourth Beast ; not that Daniel doubted but the Vision was true , but he would know the plain Truth or meaning of those Symbolical Representations . Whence it is plain that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Truth in these cases is not opposed to Falshood , but to Symbols , Parables or Aenigmes . And therefore the Expositor being assured that the literal sense of the 2300 days was true , and being more solicitous of writing nothing but what was true than adventurous upon things uncertain , though he took in the Typical sense of the little Horn , as it denoted Antiochus Epiphanes ; yet he would not at that time declare , that the 2300 days were Typical also , and signified so many years , which is nothing so certain as the other . But if they be Typical ( as the Expositor has thought of it before he see these Remarks , nor was averse therefrom ) the Epocha in all likelihood is to be taken from the profanation of the Temple by Antiochus Epiphanes , as the Epocha of those Numbers is , chap. 12. From whence it will follow , that it will be from the present year about 450 years , till the Church of Christ be cleansed from its corruptions and his Millennial Reign begin upon Earth . Which 450 years partly belong to the Residue of the first Thunder , which contains the seven Vials , and partly to the second Thunder , in which is the descent and settlement of the New Ierusalem , the City or Polity Antistoechal to the then ruined Babylon . But how much of these 450 years is to be allotted to the Residue of the Vials , and how much to the second Thunder , the event must shew ; if the 2300 days have also a Symbolical sense . But that after the overthrow of Babylon there will be such a huge while till every evil plant be rooted out of the Church , is a mere conceit of the Remarker . If things were lest to his sancifull Anarchical way , worldly Interests might the more easily slacken the dispatch ; but a truly Holy , and a truly Oecumenical Council , whose Laws shall bind all Christendom , will expedite the business in a competent time . So that the Interval of the second Thunder need not be so long , nor the burning of the weapons of Gog , and the burying all his Multitudes in the Valley of Hamon Gog , and cleansing the Land , take up so tedious a time . By which , if the overthrow of Babylon is signified , that passage in the Apocalypse , chap. 20.5 But the rest of the dead lived not again , till the thousand years were finished , though it most naturally and certainly intimates a Physical Resurrection preceding of the Martyrs , may also haply insinuate a Political Resurrection of those multitudes buried in Hamon Gog , that they shall not rise again till the thousand years be past ; but after that , they will so multiply , that they will besiege the Holy and beloved City , and seem to hazard the true Apostolick Church , her being brought once again under the yoke of the wicked . The Hailstones of a Talent weight , and the lake of Fire belong to the first Thunder rather than to the second .

Vision 4. Vers. 25.

THough there be no Mystery in breaking the number here , yet sure it 's not an insignificant Hebrew Idiom , but that there 's a reason for the doing of it , as there is in the mentioned Gen. 5. where it's so oft used , viz. To distinguish the time of those Patriarchs lives before they began to have children from the time of their lives after . But as to the instance of Gen. 8.3 . there 's no such breaking of the number there . And as to Ezekiel 45.12 . there 's also a reason for it , viz. The Maneh being sixty Shekels , is said to consist of 20 , 25 and 15 ▪ Shekels , because those three were several sorts of Coin , which together made up the Maneh . And so the Text here does plainly import a reason of breaking the Number , viz. that it would be seven Prophetick weeks before the building of the Temple and City be completed , and that it would after continue to built for sixty two such weeks till the Time of the Messiah , &c.

Ans. This is the onely place where the Remarker may seem to have got the Expositor upon the hip . But he will fling two men at once then , Grotius and the Expositor that adheres to him . The words of Grotius upon the place are these , Duo hîc notanda Hebraeos numerum perfectum in particulas scindere , ut Ezek. 45.12 . deinde verò numerum minorem praeponere majori , ut , Gen. 5. saepissimè Gen. 8.3 . & alibi saepe . The Expositor has followed this Copy exquisitely , and in Grotius his order ; and the Remarker should have done so , if he would have done fair . Grotius from Ezek. 45.12 . observes that the Hebrew sometimes divides a full number into parts : Twenty shekels , five and twenty shekels , fifteen shekels shall be your Maneh . This dividing of sixty into 20 , 25 and 15 , Grotius took onely to be an Hebrew Idiom , he finding so little reason otherwise for it ; and though some with the like confidence the Remarker does , give the same reason with him , yet Vatablus and Clarius the one says [ sortè ] . and the other [ opinor ] to the business , which are indications of their uncertainty therein ; And shews the cautiousness of Grotius , that he would rather resolve the business into an Hebrew Idiom , than content himself with such conjectures . For mine own part , I suspect it to be a mere Propheticism , as I may so speak , that is , a prophetick scheme or propriety of speech usefull for concealment ( which is one scope of the Prophetick style ) or the making the Prophecy look more obscure and mysterious , something like to that , Apoc. 9.15 . which I cannot insist on here .

This for the dividing a full number into several parts . Of putting the lesser number before the greater , those Gen. 5. are repeated Examples ; the Remarker's reason whereof seems less probable , it implying that some of the Patriarchs should live near two hundred years before they begot any children , and that Adam had no child till he begot Seth ; and being it 's plain he had , others might have so also . Which makes the Remarker's Reason quite fail . And as for Gen. 8.3 . According to the Hebrew it is , And after the end of , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] the fifty and the hundred days the waters were abated . Which is a plain instance of what Grotius would have . And therefore it was more adviseable for the Expositor to decline an Historical account of dividing the 69 weeks into 7 and 62 , upon Grotius his Critical account thereof , than to adventure to say with the Remarker , that it would be 7 Prophetical weeks from the going out of the Decree before the building of the Temple and City be completed , which is not applicable to any History . And if there be any thing in it , it being a thing onely by the bye , and uncertain , the main thing aimed at being the manifestation of the Messias , at the end of the 7 and 62 weeks joined together , and the Expositor being solicitous to make no application of History but what was certain and true , he deserves rather thanks and commendation for his care to impose upon none , than to be cavilled at by the Remarker for not being as rash as himself , in making vain conjectures . But if there be any thing in naming these 7 weeks a-part before the other , the most credible account is that of Thomas Lydiat in his Canones Chronici , that it respects the time of the Presidency of Nehemias over Iudaea . But I think it not worth the while to concern my self in it .

Vision 5. Vers. 1.

IT 's much distortion of the words [ And the thing is true ] to make them signifie , It 's plainly delivered , and not enigmatically in Symbols . For the things so delivered are as true as those which are plainly delivered . But those words do refer to the following words , viz. But the time appointed was long ; that is , Though it may seem incredible to prophesie of affairs so particularly for so long a time to come , yet the things foretold are true or certain .

Ans. It 's so far from being much distortion of the words to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And the thing was a plain Truth , no Aenigme or Parable , that it is the onely easie , true and natural sense of them , as may appear from what we have said upon the third Vision , v. 26. For here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is again used in that sense , that it and the Chaldee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is noted to have , viz. plain truth without Aenigmatical figures . And therefore Daniel says of it , that he understood the thing , and had understanding of the Vision or Prophecy , without asking any Interpreter , as he does in those Symbolical Visions . What a natural coherence this is with the foregoing words ? But to say that the thing is said to be true for fear , because the time is long , the Vision or Prophecy should be suspected of falshood , is a very frigid account . For that was needless , it being a Divine Prediction , and the Prescience of God reaching in infinitum . But that of the longness of the time is mentioned upon the affirming the thing to be true , not to obviate any diffidence of the truth thereof , though long , but it is given as a mark for the right application of the Prophecy to Historical Events . Of which , if Grotius had taken notice , he would have been ashamed to confine his Historical Applications to the times of Antiochus , and the affairs of the Maccabees , and no farther .

Vers 17. What befell Daniel here , was out of an astonishment at the Vision , as also Iohn fell at the feet of our Saviour as dead on his appearance to him , the frailty of humane nature being not able to bear the view of so terrible and glorious a Representation . Hence God tells Moses , that none could see his face and live ; and the Israelites intreated that God should speak no more unto them from Mount Sinai , lest they dye , and Manoah and his wife , on the Angel's ascending in the flame , fell on their faces ; and he said , we shall dye because we have seen God . But such an exinanition as is here supposed for receiving Divine communications , cannot be signified , for he was disabled to receive them till he was revived and strengthened from that liveless condition the Vision cast him into .

Ans. What a fond and even prophane Cavil is this of the Remarker , against these Mystical or Moral passages of the Expositor , upon what befell Daniel before he received this noble and ample Vision of Truth ? And how Pedantickly does he instruct him , touching the natural horrour and astonishment of mere Mortals upon the sight of the Angelical Powers , as if the Expositor were yet to learn that either out of the Scripture or other History , whenas he does plainly acknowledge the literal sense , v. 18. besides the Moral Allegory , which are very well consistent together , nor exclude one the other ? And it is a marvellous wise arguing in the Remarker , when he would prove that such an exinanition as is here supposed for receiving Divine communications , cannot be signified , because Daniel was dis-inabled from receiving them , till he was revived and strengthened from that liveless condition the Vision of these Angelical Powers had cast him into . But he seems so blind as wilfully not to see or take notice that this reviving was from a supernatural power , which had not been but upon a precedent exinanition , which made him capable of it . Which is a Symbol of the new life which revives not in us , till the selfish life be evacuated and abolished , till we be dead to it . Then the soul is fitted for Divine communications . But it seems the Expositor had the luck here to cast pearls before swine .

Vers. 21. I will shew thee what is noted in the Scripture of Truth ; signifies , I suppose , no more than that I will more fully and plainly unfold to thee what hath formerly ( though briefly and obscurely ) been notified by the Prophets . For the words do plainly refer to other Writings , which are called Scriptures of Truth . But to make them signifie the declaring of the Divine counsel , in plain words , without Symbols , is an unaccountable distortion of them .

Ans. The Remarker is marvellously singular in this conceit , in understanding by the Scripture of Truth [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] the prophetical Scriptures , written before Daniel received this Prophecy . Whenas there is not one Interpreter that I could ever lay my hands on , or find mentioned by any , but they understand thereby onely what is decreed and recorded in the Divine Mind . The standing Intellect of God , in which are described all the Laws and Decrees of his Providence , is that Writing or Book of God which is so often mentioned in the Bible . As Exod. 32. Blot me out of thy Book : and Psal. 56. Are not these things noted in thy Book ? And Psal. 139. And in thy book were all my members written . And that Book represented to Iohn , sealed and unsealed , is but a Symbol of this Book or Writing , as I may so speak . And this Scripture of Truth in Daniel , in all likelihood is the first ground of that Apocalyptick sealed and unsealed Book . If by the Scripture of Truth had been understood the various Prophecies of the precedent Prophets , it would have been said the Scriptures , not the Scripture of Truth . Besides , it will be hard to find all the things of this Prophecy any how written in the foregoing Prophets . But it is not worth the while to confute so groundless a Paradox , which is indeed an unaccountable Essay of a distorted fancy . But to make the Scripture of Truth to signifie a declaration of the Divine counsel and purpose in a plain way , without Enigmes , is no distortion at all of the sense of the words . But is most easie and natural as to one part , there being not one Interpreter but who has hit of it or approved it , that Scripture here signifies the Decree or Counsel of God . And that Truth in the style of Daniel signifies plainness , in opposition to Aenigmaticalness , has been proved over and over again , and that it does particularly signifie so here , appears from chap. 11. vers. 2. And now will I shew thee the truth . As if none of Daniel's Visions were true till now . But the apparent sense is , Now will I communicate a plain Prophecy to thee , without any Aenigmatical Figures or Involutions . Which therefore shews that the Scripture of Truth is particularly restrained to this Prophecy here , and not understood of the Writings of the precedent Prophets at large , who abound with Enigmes or Parables . If the Angel in saying ▪ Now will I shew thee what is written in the Scripture of Truth , meant onely , I will shew thee what already is shewn in the Writings of the Prophets , it were a very sorry way of exciting attention in Daniel , who might have said to the Angel , It were a needless thing to give himself that trouble , if what he would predict was already predicted in the Prophetick Writings . So extravagant is the Remarker in this Remark .

Vision 6. Vers. 22.

I Take this Verse to be a general account of what is more particularly related in the following verses , and the Covenant the same with what is after called the holy Covenant , and the Prince of it the same with the Prince of the Host , against whom Antiochus Epiphanes is said to magnifie himself , Vis. 3. whenas Demetrius can very badly , by reason of his right onely , be said to be Prince of Antiochus and his confederate forces , whenas at the same time he is described to be really King acting in his own behalf .

Ans. The Indistinctness of the Remarker's fancy would crumple up things together , which Grotius by virtue of his skill in History has explicated more articulately . And nothing is alledged against him of any value . For Demetrius being really by right , though absent , the Sovereign of his Uncle Antiochus , and of Attalus and Eumenes waging war against Heliodorus , though in behalf of their Sovereign King Demetrius onely in shew , Demetrius may very well , justly and properly be called the Prince of these confederates against his open enemy Heliodorus . Their being perfidious to him did not extinguish his real Right and Relation of being their King . Nor was Antiochus yet declared or acknowledged King . The Remarker should have proved that .

Vers. 27. These two Kings meditating mischief in their hearts , seems to be against the Iews , and not against one another , for that would not be so agreeable with their meeting then in a friendly way , and the words do import some mischief which they concurred in , and not mischiefs projected against one another . And the lyes they speak may then signifie what they say of the Iews by way of instigating one another against them . This sense will better than the other agree with the scope of the Vision ( viz. to foretell what will befall the people of God ) and also with the following words . But it shall not prosper , for yet the end shall be at the time appointed , that is , Notwithstanding such meditating the Iews Ruine , yet the end of their state shall not be till the time appointed . The same words to the same sense are , v. 35.

Ans. These two Kings meditating mischief one against another , when they pretend mutual friendship , though it be not agreeable to the Laws of friendship , yet it is to the nature and custome of Politick Potentates , and the Prophecy predicts not what ought to be , but what would be . And the one being so ambitious and covetous , the other so deeply injured , there was no likelihood that there was any real friendship betwixt them , but that all their caressing and complementing one another were imposture and lyes , as they are called in the Prophecy . And the scope of the Prophecy is sufficiently pursued without distorting this place from this natural sense Grotius and others have given it . For the feats of Antiochus against the Iews are fully declared afterwards . And for the following words , But it shall not prosper , &c. The sense the Expositor has given agrees very well with this Hypothesis of Grotius . And besides , what mischief the King of the North meditated against the King of the South , did not prosper , as appears from v. 29 , 30. But there is no mention of any Essay from the King of the South , against the people of God , which farther shews the Ineptness of the Remarker's conceit , which he would substitute in the room of Grotius his judicious Interpretation . See also what the Expositor has writ , v. 35. on those words , Because it is yet for a time appointed , comparing them with what he has wrote on the same words , v. 27.

Vers. 39. The conceit of making Churches and Monasteries to be called strong Holds , seems very remote from the intended sense of the Text. ᵃ For they were no such Holds at all , farther than the crafty Impostures of Priests did for their gain delude the people with a belief of their being so . And it was in a spiritual sense they were pretended to be such , which does not agree with the words in this and the precedent verse , they bearing a Martial sense . ᵇ I take them therefore to be spoken in way of ᶜ Antithesis on mentioning this strange God whom this King should acknowledge , viz. That though the Laws of this strange God teach righteousness and peace ( which are to flourish in his Kingdom ) yet this King so acknowledging him ▪ and honouring him with splendid superstitious devotions , shall notwithstanding continue the same iron Kingdom as formerly ( though mixt with Clay in the sense mentioned , Vis. 1. ) viz. the same Kingdom of violence and war .

Ans. Nothing was ever writ with more judgment , elegancy and solidity , in Explication of Prophecies , than what that excellent Interpreter Mr. Mede has writ on this and the foregoing verse . Which yet this conceited Remarker very superciliously calls a conceit , and says is very remote from the intended sense of the Text , when nothing is more congenerous thereto , the Prophecy intending to describe the State of the Church as to Religion and Divine Worship in that space of the Time and Times , and half a Time , when the little Horn , which is this King of Pride , should rule the rost . And therefore we may be sure it will not omit to perstringe the Idolatry then sprung up , I mean the Pagano-christian Idolatry , or an Idolatry of a new Mode . For it is said of this King of Pride , v. 37. That he shall not regard the God of his Fathers , i. e. either none of the Pagan Gods , he shall regard none of them ; or if you will , more particularly , he shall not regard that proper God of his Fathers , viz. Mars ; whom Grotius would have understood by the red Dragon . Of which Mars , Romulus and Remus were born , and he is the special Presidentiary God of the Roman City and Empire , as Grotius himself also will have it . This God of his Ancestors this King of Pride does not regard , but is one who with his Hierarchy professes Celibate , forbidding to marry , a single life for him and his Adherents being most sutable , and for their ambitious designs ; and preferring his own Politick ends before any God or Religion , it follows , v. 38. according to a true , skilfull and faithfull account of the sense out of the Hebrew . Together with God he will in his place ( or Temple where he is worshipped ) honour the Mahuzzim ( not Mars the proper God of his Ancestors , but these new 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Mahuzzim may signifie from the Seventy's Translation , Psal. 31.3 . these new Numina defensoria of his Empire ) even with a God his fathers knew not ( which is Christ ) shall he honour them with gold , and silver , and pretious stones , &c. This is the onely easie and genuine sense that can be made of the 38 th verse . And it being thus plain to any unprejudiced eye , that these Mahuzzim are the Daemons that S. Paul speaks of , 1 Tim. 4. where he tells us that the Spirit has foretold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expresly that those that forbid to marry , &c. will bring in the worship of Daemons , ( which express Prediction is no-where but here ) and the degenerating Church looking upon the Relicks of Saints and their consecrated Images ( whose form of consecration does sometimes specifie their intended virtue against the Invasion of Enemies ) to be the Defence of the City where they are , and the Saints themselves to be their Mahuzzim , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Martial and Warlike Defenders of the City , where Temples or other places are consecrated to them . What a groundless Cavil is this of the Remarker to except against Mr. Mede's rendring the sense of this present verse thus , which is exquisitely according to the Hebrew , viz. And he shall make the Holds of the Mahuzzim jointly to the foreign God , understanding it of Churches and Monasteries ? For the Mahuzzim being once such Warlike Defenders , expressed so under that Notion , and their help being supposed to come from the places consecrated to them , what an easie and obvious Analogy is it to call those consecrated places strong Holds or Forts ?

ᵃ And the Prediction is not of what they would be in Reality , but what they would be thought and reputed . Which therefore is a foretelling of those delusions in the Church , under the reign of the King of Pride . That the people should put their trust and confidence in such vanities .

ᵇ What the Remarker would substitute in lieu of this excellent account of Mr. Mede , is very frigid and jejune ; it giving notice of nothing , but that the King of Pride will be for war as well as other Potentates , and so making him to honour the God of forces , he makes him still a worshipper of Mars , the God of his Ancestours , contrary to the Text. Besides , there is this other Incongruity in this conceit , in that this Prince of Pride is not a Sword-man , but Rex sacrorum , and his power lyes merely in a manner ( not in Martial forces and feats of Arms , but rather ) in Magical Incantations and lying Miracles , and prestigious charming of people into such superstitions as make most for his own advantage , and such whereby he has an hank upon the Empire , and deludes them with all deceiveableness of unrighteousness .

ᶜ And as for the Antithesis in professing Christ , who is the Prince of Peace , and yet to be given to War : Is not the Antithesis at least as full when Christ came to introduce a pure divine Worship , to Worship the Father in spirit and in truth , that this King of Pride has filled all with superstitious Rites and Idolatries towards the Mahuzzim , the Daemons or deceased Saints ? And lastly , there is another a more near , proper and immediate Antistoechy or Opposition betwixt the Genius of this King of Pride and his Ancestours , in Mr. Mede's way , they worshipping the God Mars in a gross Pagan secular sense , he the Mahuzzim , which are as it were so many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Paganochristian Mavortes , in a sense more Spiritual and Ecclesiastical . To all which you may add , That Grammar and Criticism will not so easily comply with the Remarker's way . But I have been too long on this Remark already .

Vers. 44. Thy tydings out of the North is surely more likely to be meant of the Germans , Poles , Muscovites , &c. than of the Tartars , both because they are directly North of the Turks , whenas the Tartars are as much East as North of them , and also because the End here foretold against the Turks is more likely to be executed by the Christians than by those of the same Religion with the Turks , especially whenas it is sent upon them in reference to the advancement of Christianity , which is the occasion of its here being foretold .

Ans. That the tydings out of the North is surely more likely to be meant of the Germans , Poles , Muscovites , &c. than of the Tartars , is spoke with more confidence than sound assurance of Reason . For the Tartars being North-East of the Turks , but much more properly North than the Persians ; it is easie and natural to conceive , that the tydings out of the East being out of Persia , that the News of the Stirs in Tartary would be called the Tydings out of the North , the Tartars being a people so hugely more North than the Persians . Any one that but casts his eye on a Map , will at first sight discern this . So that the Tartars having a capacity of an Eastern consideration , as well as of a Northern , they will fit both the sixth Vial and the present passage of this Prophecy too , and therefore have a privilege above the Germans , Poles and Muscovites to make part of the Kings of the East , which the sixth Vial mentions . And by that time this comes to pass , the Mahometan and Pagan Tartars may be turned Christians ; and being fresh Converts , may have more zeal and activity in the behalf of true Christianity than either Germans , Poles or Muscovites . Besides , it is a mistake in the Remarker , that he surmises that it is the Turk that comes to his end , v. 45. when it is the King of Pride that comes to his end . For the Vision drives at him plainly from v. 36. to the very end of the Chapter . And this last verse Luther ( in his Letter to Count Schlikius ) And he shall come to his end , and none shall help him , interpreteth it of the Ruine of the Pope . The Letter is in Martinius Horzovinus his Collation of Huss and Luther , p. 118. And how absurd it would be to suppose the contrary , the Expositor has signified in his Exposition of the last verse of this eleventh Chapter , which is needless here to repeat . I will onely here add to what is said there , that this Vision of the Scripture of Truth being for a long time , ch. 10. it is the more unlikely not to reach to the utter overthrow of the King of Pride , and that being so notable a Providence not to skip over it .

Vers. 45. It 's strange to run so far as old Rome for interpreting this verse , whenas it may be much better applied to new Rome . 1. For Constantinople being seated in the point of a Promontory , between two great Seas , is much more properly said to be seated between two Seas than Rome , which is at a large distance from those Seas it is seated between , especially from one of them ; and is no more seated between them than any other part of Italy . 2. Also the Title of glorious holy Mountain is much more applicable to Constantinople than to Rome , because Constantine there setled , when by reason of the hatred he contracted for professing Christianity , he could abide no longer at Rome ; and also , because many Emperours reigned there , who were zealous against the Idolatrous corruptions of the Roman Church , and many noted Councils also held there , in one of which under Constantinus Copronymus the Worship of Images was condemned as Idolatrous ; And also , because before the Ruine of the Eastern Empire they separated from Rome for its corruptions . 3. And new Rome may farther be called so from what flourishing state Christianity shall be in there , after the ruine of the Turkish Empire , whenas old Rome shall have the same fate befall it with old Babylon , according to what is pronounced against it , Rev. 18. 4. Also it 's plain that in new Rome the King of the North has placed the Tabernacles of his Palace , and the word Tabernacle may be perhaps used , because of the following words , Yet shall he come to his end , viz. The Turks will not have a settled Empire there , but it will be destroy'd . 5. But whereas the planting the Tabernacles of his Palace being related after the tydings out of the East and the North , seems to signifie what he shall doe at the end of his Empire , it may notwithstanding be understood in the sense I have given . For after the describing of his Conquests , this planting of his Tabernacles comes as an additional Character of him . Also the tydings out of the East and the North may respect not onely what shall befall him at the end of his Empire , but also his almost continual conflicts , during his Empire , with the aforesaid Northern Countries , and with the Persians . 6. That the planting of his Tabernacle , &c. should signifie the taking of Rome by the Turk , and so fulfilling what is said of casting the Beast and false Prophet into a lake of fire , is not onely for the reasons aforesaid a groundless conceit , but also disagrees with what the same Pen writes on Rev. 19. For there onely the Remnant of the Beast and false Prophet unconverted are made to be cast into the lake of fire , &c. And of the lake of fire , no account is there given , and better none than what is here given . For it 's plain there , that the casting of the Beast and false Prophet into the lake of fire , and so extinguishing the Western Empire , as it is there called , must be by the Army of the Rider of the white Horse , and consequently not by the Turks .

7. Ezekiel's Prophecy of Tyre is no Type of Antichrist ( as is imagined ) and so gives no countenance to the applying the words , [ Glorious holy Mountain ] as here is done . Both his and Esay's Prophecy of Tyre , as they are intermixt with their Prophecies of other neighbouring Nations , so there 's no appearance of their having any other meaning than what those other Prophecies have , viz. what concerns onely those Nations . And the reasons given to the contrary in Synopsis Prophetica , Book 2. ch. 16. are of no moment . 1. For Tyre is properly called an Harlot , and said to commit fornication with all the Kings of the Earth , by reason of the subtile deceits and allurements with which Merchants and Trafickers enveagle their customers . 2. And Tyre being forgotten seventy years , according to the days of one King ( viz. of one Kingdom , as King is usually taken ) is plainly enough understood of the Babylonian Kingdom , which was to continue seventy years according to Ieremy's Prophecy . And Tyre being taken and ruined by Nebuchadnezzar , did continue so till the end of that Kingdom . 3. But the fansied Cabbalistical sense of those seventy years will soon vanish , by considering , first , that the Christian Caesars belong to the sixth , and not to the seventh Head , as is shewed in the Remarks . 4. And next that Antichristian Rome , which is supposed to be Typified by Tyre , was not in being before the Christian Emperours , and therefore cannot be said to be forgotten , during their Time . 5. As to the description of the Prince of Tyre , for which he is supposed to represent some great Priest in the Church ; first being threatned with the Death of the uncircumcised , is no more than what is threatned to Pharaoh in Ezek. chap. 32. and is said to befall all the Princes there spoken of . 6. Next he is not said to be adorned , as is supposed , with the high Priest's vestments , but onely with pretious stones , to signifie the perfection of beauty and splendour , which by great wisedom he had attained unto . 7. By reason whereof he is said to have been in Eden , the garden of God , in like sense as great Kings are called Trees of Eden in Ezekiel , chap. 31.8 . Then as to his being called anointed Cherub , and his being upon the Mountain of God , and walking in the midst of the stones of Fire ; they all signifie the perfection mentioned in the next verse , which he had by wisedom arrived to , even to an Angelical state , comparable to the anointed Cherub and stones of Fire , &c. 9. And being such , it 's no wonder that the word Sanctuary should be applied to him , whenas it is so to Moab , Esay 16.12 . So that in this Vision of Tyre is set forth the height of perfection and glory that humane wisedom and industry could advance a state unto . 10. Which though it was to so high a degree as is described , yet all ( proceeding not from the Spirit of Holiness to make their works to be wrought in God ) proved corruptible like unto all fleshly glory . 11. But to make all this Typical of Antichristian Rome , is a like Romantick conceit with the applying of a Moral Cabbala to the three first Chapters of Genesis . 12. For besides what is already said against the same , The Vision setting forth the perfection and glory of a secular Kingdom or Civil state , can but very incongruously thereby typifie an Ecclesiastical state . But then all this description being of what was real , and what Tyre by Pride and Iniquity of her Trafick fell from , will by no means be applicable to what was onely counterfeit in Antichristian Rome , and what by her corruptions and impostures she fell into . And as to the State of the Roman Church before her Apostacy , it being not then Antichristian , cannot be aimed at by what is Typical of the Antichristian Church ; nor was its condition then such , as can so answer to the description of Tyre , as to be Typified by it . The words therefore [ Glorious holy Mountain ] having no countenance from the Vision of Tyre , or any other reasons given for it to be applied to Rome , the doing of it is altogether unaccountable , unless it proceed from a disposition to give the old Gentleman at Rome a plaster for having broken his Head , &c.

Ans. I is a pretty shew the Remarker makes to induce us to believe , that Constantinople is here meant by the City , betwixt two Seas , where the Glorious holy Mountain is . But there is nothing solid in his arguing . For , first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does not so properly signifie simply betwixt , as betwixt the middle parts of the things any thing is said to be betwixt . And therefore here the Septuagint accordingly render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is , betwixt the two middle parts of the Adriatick suppose and Tuscan Sea . And so is Rome situated , thorough which , if you draw a line to these two Seas , that line will touch each Sea as to sight , in the Map of Ortelius and Ptolemy , in the middle . Whenas Constantinople is not situated thus betwixt the middle parts of the Pontus Euxinus and Propontis , but rather at the West-end of the Euxine Sea , in which regard old Rome's situation has much the advantage of New Rome or Constantinople . And considering the huge length of the two Seas , extended along each side of Italy , and the narrowness of the Land in comparison , he must have a wonderfull capricious fancy that does not presently acknowledge it very properly placed betwixt two Seas . And that other Towns in Italy are placed so as well as it , is but a fond allegation . whenas there are other Notes to restrain it to Rome alone . And there are other Towns besides Constantinople placed betwixt the Pontus Euxinus and the Propontis .

And then secondly , for the Title of [ Glorious holy Mountain ] which is the main restraining Note of the place ; The Hills of Rome are exceeding much more celebrated in History than the Hills of Constantinople . They are but rarely and faintly taken notice of in comparison . And for the Holiness of the place , if it be to be gathered from the Holiness of Persons once there residing , what comparison is there betwixt that one Emperour Constantine , who , hated for his zeal for the Christian Religion , went to Byzantium ( if Zosimus must be believed , who was no friend to the Christians ) and S. Peter and S. Paul , who dyed Martyrs at Rome for the profession of Christ , as also did a dozen Bishops of Rome in succession after them , Eleutherius being the first that dyed in his bed ? And yet after him also Cornelius , Lucius , Sixtus , Marcellinus , Marcellus and Miltiades dyed Martyrs also for the Christian Religion . And such was the eminent Holiness of the Primitive Bishops of Rome , that the Roman Bishop has born the Title thereof ever afterwards till this very day ; As also their Church and Hierarchy , how appropriated the Title of Holiness is to them , all men know , and it will continue as long as they are ; whenas the Holiness of Constantinople is extinct by the overflowing of the Turk , and therefore the Glorious holy Mountain can be no where but where this Title of Holiness does reside . And Prophecy being anticipatory History , uses the same phrase that History would do , or common speech does in the Age it points at : which is a consideration worth the Noting . And as for those many Constantinopolitan Emperours that were zealous against the Idolatrous corruptions of the Roman Church ; and Councils held there against the worship of Images , there were more that complied with the Roman corruptions than that resisted them , and there were Councils there held as well for the worship of Images as against it , and these prevailed against the former . Which therefore argues the place more polluted than holy . And even before the taking of Constantinople by the Turk , the Christians within at their devotions for success against him , are said to carry their holy Images in procession , as Leonardus Chiensis declares , then present in the City at the Siege , in his Narrative of the taking of Constantinople by the Turk ; and Richerius also writes the same , lib. 4. De rebus Turcarum ; and it being ever since possest by those Infidels , surely it has not encreased the Holiness thereof . And the manner of the Greeks devotions then is a plain demonstration how little they had separated from the Roman Corruptions .

And thirdly , it is a sign the Remarker is hugely put to his shifts , when he is fain to eek out the Holiness of that City with what he presumes it will be after the destruction of the Turkish Empire , as if Rome and other Cities then may not be as holy as it . For that the material City of Rome shall be so utterly ruined , is a rash conjecture of his own , the Mystical Babylon not signifying a material City , but a Polity .

And fourthly , That is the fondest argument of all for having New Rome understood in this passage of the Prophecy , because the Turk already has placed the Tabernacles of his Palace there , which is rather an argument against it . For the words import some new Acquist of his . Nor does Tabernacle ( a conceit of the Remarker's ) alway imply a flitting condition , otherwise the condition of the New Ierusalem would be such , because God then is said to place his Tabernacle amongst men . And the Particle [ Yet ] is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] in the Hebrew , and may be as well translated [ And ] as [ Yet ] or rather better .

Fifthly , And if we cannot be assured from the order and nature of things in this part of the Vision , that the acquiring of the possession of the glorious holy Mountain betwixt the two Seas , is after the news out of the East and out of the North , and the Turks trouble therefrom , and after his going forth upon this trouble of mind with great fury to destroy by war-like invasion , amongst which Invasions is the invading of the City betwixt two Seas , &c. it is impossible for any one to have the assured sense of any thing written . But take this unstrained , natural and necessary order of things ; and suppose , with the Remarker , that the City betwixt the two Seas is Constantinople , which is the Metropolis of the Turkish Empire ; where , for the more distinctness , we will suppose him residing , and to hear the disturbing news from the East and North , and to go out of Constantinople with great fury to destroy many ; and amongst other Acquists by War to take Constantinople , of which he is supposed all the while possest , and which cannot by any means now be supposed to bear the Title of Holy : Can there any thing be more ridiculous and incongruous than this ? And that is a very lame , slim put-off to say , This taking of the City betwixt two Seas is added onely as a character of the Turk . For he was sufficiently characterized over and over again by his other Atchievements . And being it is said , that after the News out of the East , and out of the North , he shall plant the Tabernacles of his Palace , &c. it is evident that that atchievement was to come after ; that is to say , After he had taken Aegypt , v. 43. whenas he had taken Constantinople before included in that general overflowing of the King of the North , v. 40. according , as the Expositor there has hinted , and he is now possessed of it . For in that 40 th verse the general overslowing of the King of the North is comprized . But v. 41. there is particularized his being made Master of the glorious Land Palestine or Iudaea , and v. 42 , 43. of Aegypt and other Countries which he took after Constantinople : Thus exquisitely Methodical is the frame of the Prophecy . Nor can such confusion as the Remarker would have , be admitted under pretence of more fully characterizing the Turk when he was sufficiently characterized already . And now I hope the Remarker will not think it so strange , that the Expositor ran so far as Old Rome for a right Interpretation of this verse , when pitching the sense upon New Rome would make it intolerable Nonsense . And therefore to proceed .

Sixthly , New Rome being so utterly uncompliable with the scope of the Prophecy , the taking Old Rome here by the Turk is no groundless conceit , but apparently rational , though but conjectural . Nor does it at all disagree with what the Expositor has delivered upon Rev. 19. where the overthrow of the Beast and false Prophet is attributed to the courage and conduct of that Illustrious Heros on the white Horse , with a sword coming out of his mouth . For the Influence of that Evangelical Arme ( by virtue of whose preaching the Kings of the East , Tartars and Persians suppose , by that time may be converted , viz. within the seventh Vial ) may bring to pass such things as may thus disturb the mind of the Turk , and make him make such Incursions into Christendom , that at last he may attack Italy and Rome it self , and plant the Tabernacles of his Palace there according to the scope of the Prophecy . So that we see how the overthrow of the Beast and false Prophet may be ascribed both to the Army of the Rider of the white Horse , and to the Turk also , that Providence of God that comprizeth all , attempering the affairs of the World to such ends as he has foreseen and foretold by the mouth of his holy Prophets . But it is a childish and Idiotick conceit to fansie that Army of the Rider of the white Horse to be a company of men at one time gathered into one place , or that the Kings of the Earth will be in such sort gathered ; but what is more scatteredly and interruptedly done as to time , and place , and parties , is according to the uniting and constringing nature of a prophetick Henopoeia , represented as done at one time , and in one place , and by one set-battel betwixt the parties there congregated . And he that is not aware of the Genius of the Prophetick style in such cases , will make strange work in the Interpretation of Prophecies .

Seventhly , The Remarker's affirming that Esay's and Ezekiel's Prophecy of Tyre is no Type of Antichrist , is more sullen than sound ; the reason he brings for it being so small and evanid , viz. because the Kings or Princes of other places in the adjoining Prophecies are not made Types of Antichrist . But why should this be expected more than that all the good Kings of Israel should be made Types of Christ ? Besides , how does the Remarker prove but that King ▪ Pharaoh is made a Type of Antichrist , Ezek. ch. 32. Of which we shall say more anon . But there is a special reason to believe the King of Tyre to be a Type of Antichrist , the Apocalypse borrowing so many entire phrases out of the Visions of Tyre in the Lamentation over Babylon , which most certainly signifies the Pontifician Polity . Which is a fair indication to any ordinary unprejudiced sagacity that Tyre is intimated a Type of the same Polity that Babylon is . And the expressions are so high , sublime and grandisonant ( which is ridiculous to conceive to be levelled onely at a mere rich cunning Merchant ) that several ancient Fathers , as S. Ierome , S. Austin , Origen , Beda , Ambrose and Tertullian have thought it a Prophetick Parable touching the Devil ; but others more moderate , as Apollinarius and Theodoret understood some things therein , of the Prince of Tyre , others of the Devil . And so that which is said Esay 14.12 . How art thou fallen from Heaven , Lucifer , thou Son of the Morning , Origen , Eusebius , Ambrose , Athanasius , and most of the Ancients understood it of the Devil ; but S. Cyprian , to give him his due , understood Antichrist by it . And it is plain from the Apocalypse , that by the King of Babylon is understood Antichrist . Wherefore where there is the like exorbitant sublimity of style as there is here toward the Prince of Tyre , a meaner person than the King of Babylon , ( being but as it were an huge wealthy cunning Merchant , and a Prince over such ) surely some greater thing or person than the Prince of Tyre must be understood ; and it being not to be understood of the Devil , who can claim a juster right to be signified by the Prophecy in the full sense thereof , than Antichrist himself ? But particular reasons are farther given in Book 2. Chap. 16. Synopsis Prophetica , which the Remarker pretends to confute , to which Confutations I will answer in order as they occur .

First then , Methinks he begins very inauspiciously to make cunning Traficking , properly Whoredom . Let him produce any Lexicographer that will tell us that Traficking signifies Whoring in any approved Authour , sacred or profane , and a farther answer shall be framed . In the mean time to one that will say any thing , it is fit to answer nothing . Cunning Traficking may be akin to thieving ; but how it is to simple Whoring , I see not .

Secondly , The seventy years Tyre is forgotten , and lyes in Ruines , cannot be understood of the seventy years of the Babylonish Kingdom . For then Tyre should be taken in the beginning of Nebuchadnezzar's reign , whenas it was not taken by him till the 4136 year of the Iulian Period , which is about 30 years from the beginning of the Babylonian Kingdom , as you may see in Petavius his De Doctrina Temporum .

Thirdly , What a vain conceit it is to make the Christian Caesars part of the sixth Head of the Beast , I have shewn upon his foregoing Remarks . To make them part of the sixth Head , is to make them Idolatrous , which is a perfect contradiction to the Vision , which makes eight Kings but onely seven Heads of the Beast , and all of them Idolatrous . Wherefore one of these eight Kings must not be Idolatrous , which were the Primitive Christian Caesars , who were the seventh King of the eight .

Fourthly , Rome was Idolatrous before it was Christian , and turned Idolatrous again when it became Paganochristian , and Whoredom is the true Symbol of Idolatry known to all ; wherefore the Harlot , though she was silent awhile in the time of the pure Christian Caesars , which were the seventh King , yet when that time expired , she might sing again like a Harlot . Nor does this at all hinder but that this Vision is Typical of Rome-Antichristian , this stroke setting out more exquisitely the Paganochristianism of their Idolatry , that they Paganize again , and again play the Harlot by a new Mode of Idolatry , which yet is the lively Image of the Idolatry of old Paganism .

Fifthly , As for Pharaoh his being threatened with the death of the uncircumcised , we being taught out of the Apocalypse , that by Aegypt is understood the Pontifician Hierarchy , he must be of a slow sense that does not discern that Prophecy of Ezekiel , chap. 32. v. 19. to concern the Papal Hierarchy , which pretending to be Holy Church in a special manner , and that this Papal Polity is that Kingdom of Christ that shall abide for ever , which is the privilege onely of the Millennial Empire of Christ , the Prophet upbraids that confidence to this Roman Pharaoh , as if he were more holy and pure than other worldly Potentates , and therefore says expresly , Whom dost thou pass in Beauty ? Go down and be thou laid with the uncircumcised . Thou shalt perish as well as other Heathen or Pagan Polities . If there were not some such weighty sense as this under it , it is incredible that Pharaoh's lying down in Death with the uncircumcised , should be so often repeated in this Prophecy . He is reckoned amongst that long list of uncircumcised Potentates , whose Empires failed , and so must his , though he thinks himself in such a special manner a circumcised one , and to be that Christian Kingdom which shall never fail .

Sixthly , That the Prince of Tyre is described as adorned with the High Priest's Vestments , is evident from hence ; in that of all the nine pretious stones which are named , there is not one of them but what is in the High Priest's Breast-plate ; but to have named all twelve had been too bare for the nature of a Prophecy of this kind , and too sorry a conceit it would be to fansie the Breast-plate without the other cloathing . And his naming a little after the anointed Cherub , shews that the Prophet's fancy was carried into the Temple ( into the Sanctum Sanctorum ) and to the High Priest , who alone had power to enter thereinto .

Seventhly , And as to his being said to be in Eden , the Garden of God , that ill sutes with the City of Tyre , built on a hard steril Rock ; whenas Italy , the seat of the Sacerdotal Prince chiefly aimed at , is by Geographers and Historians acknowledged to be the very Paradise of Europe . Nor does the Remarker mend himself by making the Prince of Tyre the tallest Cedar in the garden of God , by referring to Ezek. 31. For that example of the King of Assyria is brought in onely to set out the high Sovereignty and Magnificency of Pharaoh , who is a Type of Antichrist , that exalteth himself above all that is called God or is worshipped . It is a Parable taken up against him . And therefore v. 18. it is said , Thou shalt lye in the midst of the uncircumcised ( for all thy pretended Holiness ) with them that be slain with the sword . This is Pharaoh and all his multitude , saith the Lord God . The whole Parable of the King of Assyria is understood of Pharaoh , and consequently of the Papal Hierarchy , and it does lively set out the business , but it would take up too much room to give an account of it here .

Eighthly , There must be a strange thick callosity on the perceptive faculty of that man that can discern no more by those expressions , The anointed Cherub , The Holy Mountain of God , The walking up and down in the midst of the stones of fire , viz. cloathed with the Vestments of Aaron , as was above noted , than the signification of , forsooth , an Angelical state ( as if the Angels in Heaven were anointed Cherubs , whenas it plainly refers to the Cherubim in the Sanctum Sanctorum , which were anointed and consecrated ) of an high and mighty Merchant with a company of his cunning Traders and Trafickers , if not blew-apron men , grown rich and wealthy by their worldly craft and subtilty , nothing less than the most holy things in the Temple of God must set out the greasie glory of these fat Burgomasters , and their worldly splendour and prosperity , arising from their over-reaching arts in Trafick , and the thence issuing sordid gain . What a homely course conceit is this ?

Ninthly , As for the name Sanctuary , being applied to Moab , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is in both places , is of a general signification , and signifies any consecrated place , whether it be to the God of Israel , the true God , or otherwise . But that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here respects the true God , and alludes to the Sanctuary of the God of Israel , and therefore denotes some high and mighty Priest principally , not a worldly , though princely Merchant , the anointed Cherub , the holy Mountain of God , and the Vestments of Aaron , a little before mentioned , do naturally indicate , and that the fancy of the Prophet had not withdrawn it self from the Temple at Ierusalem . The allusion to whose most holy things to conceive to be merely to set out the worldly prosperity of a City of subtile cheating Merchants ; as also to conceive , that the comparing of the Wisedom of the Prince of Tyre with that of Daniel , and making the Tyrian Prince prefer his own before it , doth denote onely his cunning in Trading , and not some person that has more resemblance to the Prophet Daniel , as pretending himself also to be a Prophet , though characterized in the Apocalypse to be a false one , is most absurd and ridiculous . But it is too long to insist on these things . And therefore

Tenthly , What the Remarker says , That this perfect Tyrian state proceeding not from the Spirit of Holiness proved corruptible ; this , I suppose , he collects from v. 15. Thou wast perfect in thy ways from the day thou wast created , till Iniquity was found in thee . But if this be all that is meant by this Vision , that humane Polities , be they never so well ordered at first , if there be no more than what is humane , will in process of time corrupt ; besides , that it is so obvious and trivial a Notion , it is not the Object of Prophecy . Wherefore for the Prophet to make such a stir about so small a business , is a supposition incredible . And therefore this perfect state , that is to say , this upright and honest state , as well as beautifull and glorious of the Prince of Tyre , is a real prediction of the state of the Primitive Bishops of Rome especially , even till the Apostasie came in . And the words of this 15 th verse sound so high , that S. Austin , Gregory and other Theologers conceive they relate to Lucifer , who was created perfect , but fell through his own Pride . These rich and glorious descriptions therefore taken from the most holy things of the Temple , respect the Bishops of Rome especially , and their Hierarchy before the Time of the Apostasie , till Iniquity was found in them . Nothing but wilfull blindness , or a skew conceit against Episcopacy , as if the Remarker were a Presbyterian , which yet I do not believe , can hinder a man from seeing so clear a Truth .

Eleventhly , As for the Moral Cabbala on the three first Chapters of Genesis , it is a natural and coherent Application of the most sapid and weighty parts of a Divine Morality . And let him take heed that he is not guilty ( in an high degree ) of an Insensibility of such things that will adventure to call that Cabbala a Romance . But this was pluck't in by the head and shoulders by the Remarker , and haply might as well have been omitted as answered by the Answerer .

Twelfthly , It is extreme precariously affirmed by the Remarker , That the Perfections and Imperfections of a Civil state may not Typifie the Perfections and Imperfections of a state Ecclesiastical , and especially as to some particular point . As this Vision of the Prince of Tyre is taken notice of in Synopsis Prophetica , for a Prediction of Ecclesiastical Nundinations . Wherefore this Tyrian Polity , they being a Polity of Merchants , and being for a time honest and upright , and not adulterating their Wares , nor using any fraud or couzenage may be a Type of the Primitive unapostatized State of the Church , while her Merchandize was pure and uncorrupt . For there is a spiritual as well as a secular Merchandize , as appears by that of Solomon , Prov. 3.14 . For the Merchandize of wisedom is better than the Merchandize of silver , &c. And the salutiferous Wisedom of the Gospel better than all other Wisedoms . And our Saviour Christ says , The Kingdom of God is like a Merchant-man , seeking goodly Pearls , Mat. 13. And the goodly Pearl indeed that exceeds all other Pearls , is pure Evangelical Truth , unsophisticate with any noxious errour . This was the Merchandize of the Primitive Church and of the Bishop of Rome , while he continued perfect in his ways from the day God created him , that is , constituted him Bishop of Rome , till Iniquity was found in him . Till he defiled his Sanctuaries by the multitude of his Iniquities , by the Iniquity of his Trafick , bringing in many Institutes and Doctrines Antichristian and repugnant to the pure Evangelical Truth of Christ ; and all this for filthy lucre and worldly Interest . What an easie Type is Tyre here , though a Civil State of a State Ecclesiastick ? But I am even weary of making out such plain things . What follows is refuted already by this and by my fourth Answer . And I have been too long already . It is sufficiently clear out of what has been said , that Ezekiel's Prophecy of Tyre is a Type of Antichrist , and consequently does give countenance to the applying the words [ Glorious holy Mountain ] to Antichrist himself or his seat , as well as the most holy things in the Temple , or relating to Aaron , are applied in Ezekiel to the Prince of Tyre , Antichrist his Type .

As for that passage of the Remarker's rare wit in the close of all , I onely answer this thereto , That the Expositor takes no pleasure in breaking any ones Head of what quality soever , nor has any such intention any where , or of administring any palliating Plasters . But if he had any Sovereign Cephalick , or Medicated Cap that would corroborate and cleanse the Brain , and clear the Judgment , I do not doubt but he wishes so well to the Remarker , that he would bestow it on him , whereby he might be the better inabled to discern the solidity and congruity of other mens conceptions , and the Absurdities and Incongruities of his own . If he had in his understanding the last verse [ Yet he shall come to his end , &c. ] of the destruction of the Turk conjoined it with his pitching the Tabernacles of his Palace on Mount Sion and Mount Moriah in expectation of the Kings of the East , the return of the Israelites to their own Land , as Mr. Mede seems to intimate , there had been better sense in it ; but to join the destruction of the Turk with his pitching the Tabernacles of his Palace in New Rome or Constantinople , is very absonous and ridiculous . But whether Mr. Mede's way , or the Expositor's way , be the better , Time onely will certainly discover .

Vision 6. continued in Chap. 12. Vers. 1.

AND there shall be a time of trouble , such as never was since there was a Nation , &c. answers not to the great Earthquake under the seventh Vial , but proceeds from the great commotion that will be , by reason of the gathering of the great Armies of the Christian and Antichristian Party to the great decisive battel of that great day of God Almighty . And that Earthquake signifies the great Astonishment the victory then will cause , and the great Revolution which will ensue thereon . Which sense is confirmed by the following words , And at that time shall thy people be delivered , viz. That deliverance will be the fruit and product of those troubles , and it will be by the utter vanquishing of the Antichristian Party , in the abovesaid battel .

Ans. The time of trouble , and the time of the great Earthquake are assuredly the same , viz. the Time of War , and destruction which Earthquakes signifie in the Prophetick style , and according to Artemidorus and Achmetes . Wherefore the Earthquake cannot be after the Victory , or signifie any Revolution then , but signifies the battel it self and the destruction thereby . But afterwards comes settlement contrary to an Earthquake , namely the Descent of the New Ierusalem , wherein the Iews will be so notably concerned , the names of the twelve Tribes of the children of Israel being to be writ on the gates thereof . Which sense indeed is confirmed by the following words . And at that time thy people shall be delivered , becoming Citizens of the New Ierusalem , they shall be delivered both from all secular bondage , and also from the beggarly Elements of the Mosaick Dispensation , and by their Christianity be made Heirs of eternal salvation , as the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Septuagint . The Earthquake , Apoc. 16. is put in lieu of the battel by a mutation of Iconisms , as the great City in lieu of all the forces gathered together in Armageddon , by the same figure . But after this Earthquake , which concludes the first Thunder , comes the Settlement , as I said , under the second .

Vers. 2. If the words [ Some to everlasting life , and some to shame and everlasting contempt ] respect the first Resurrection ( as they seem to doe ) then surely the awaking to shame and contempt must intend a state in the other life , as well as the awaking to everlasting life does so . And the words [ shame and contempt ] seem apt to signifie what is likely then to befall them , when the faithfulness of God's promises and threatenings to reward the righteous and punish evil doers , will be made so manifest .

Ans. If we had nothing but the English Translation to go by , or other Translations like it , what the Remarker says may seem rational enough ; but if we have recourse to the Hebrew , and withall consider the phrases of [ shame and contempt ] the Expositor's account seems more rational , though , as I have above noted , on the Remarks , he is not averse from admitting this sense of the Remarker's also .

Vers. 7. The words ᵃ [ scatter the power of the holy People ] are surely meant of the Christians or adopted , as well as of the natural Iews , and do more respect them than the other . ᵇ But it's strange that the words [ all these things shall be finished ] viz. an accomplishing to scatter the power , &c. should be made to signifie , All these marvellous things to the first and second Resurrection , whenas they plainly mean the wonders that are to last for a time , and times , and half a time , viz. the preceding wonders of scattering the power of the holy people , which will then be accomplished or finished .

Ans. The words ᵃ [ scatter the power of the holy People ] are certainly understood of the Iews . But that they are meant of others also , if the Remarker had any reasons so to think , he should have produced them . ᵇ And that [ all these things shall be finished ] are not to be restrained to the wonders that are to last for a time , and times , and half a time , is plain from hence , in that it is repugnant to the Text , which runs thus : And when he shall have accomplished to scatter the power of the holy people , all these things shall be finished ; that is according to the Remarker , all the wonders during the time , and times , and half a time . Which then will imply , that the Accomplishing to scatter the power of the holy people precedes those wonders , which is grosly false . Wherefore , All these things shall be finished , includes both those wonders , and the accomplishing to scatter the holy people , and whatever else has been hinted of the New Ierusalem , and the first and second Resurrection . After which immediately occurs , v. 6. the question of the Angel . How long shall it be to the end of these wonders ? And therefore [ all these things ] take in all before . And Daniel tells us , ch. 10. v. 1. that the time appointed was long . And the Oath of the Apocalyptick Angel , and the Oath of this Angel here in Daniel surely swear touching the same end of the Periods of Time , viz. that besides the Time , and Times , and half a Time , there shall be no more time than the Interval of the seventh Trumpet , which reaches to the Conflagration . See the Expositor upon this verse .

Vers. 11 , 12. Though the meaning here given of 1290 and 1335 days may be intended , yet I suppose there is also another meaning which seems to be chiefly aimed at , viz. 1. That as Antiochus Epiphanes did Typifie Antichrist , so by the taking away the daily Sacrifice is signified the beginning of the Antichristian Reign , and so those Numbers will have the same Epocha with the Time , and Times , and half a Time , or 1260 days . 2. This sense will much better agree with the Reckoning by Indictions ( which began but about Constantine's time ) than the other . 3. And also does give a much more agreeable Answer to the Question , v. 8. What shall be the end of these things ? Which does second the question , v. 6. How long shall it be to the end of these wonders ? and so is meant of those wonders that are to last for a time , and times , and half a time , and does enquire what shall be the end of them . Which the first sense of the Numbers gives no apt answer to , telling onely what shall fall out towards the end of those wonders . But this other sense gives an apt , though not a satisfactory answer thereto , telling Daniel , that as he understood not the words Time and Times , &c. which answered his first Question , the meaning of them being closed till the time of the End , so what he farther enquires is also concealed till then . But at the end of the 1290 and 1335 days ( beginning them , as aforesaid , with the 1260 days ) there will those things fall out as will give a satisfactory account of what he enquires after , and make them peculiarly blessed who reach those times . 4. So that whereas the end of 1260 days does signifie a time wherein the scattering of the power of the holy people will be ended , and they wholly delivered from the bondage and evils they suffered ; 5. The end of the other Numbers signifies Times , wherein a great advancement will be towards the glorious state of the Millennium . 6. For though it be one simple uniform state , yet it may be a considerable time growing to the height of it . 7. With which seems to agree , Zech. 14.6 , 7. In that day the light shall not be clear , nor dark , not day nor night , but in the evening it shall be light . Which signifies that those times will still be more refined towards the end of them , which is most agreeable with their being to end with a Translation into an Heavenly state . So far will they be from degenerating into a Laodicean state .

Ans. That Mr. Mede's Interpretation of these two Numbers is the onely true Interpretation , and that the Remarker's Interpretation , though it has some shew of ingeniousness in it , is groundless , I shall shew by shewing the weakness of his reasons for it . For ,

First , it does not follow because Antiochus Epiphanes is a Type of Antichrist , that therefore by the taking away the daily Sacrifice , is signified the beginning of the Antichristian Reign , so that it must have the same Epocha the 1260 days have . For chap. 8. the 2300 days which are said to be the time of the ceasing of the daily Sacrifice and Pollution of the Sanctuary caused by Antiochus Epiphanes , making both these days and Antiochus Typical of Antichrist , and to point at the continuance of his once begun Pollutions , yet the Epocha of those Prophetical days or 2300 years is not the Epocha of the 1260 years of the reign of Antichrist , but from the beginning of the literal Pollution of the Sanctuary . Which yet might better have been there than here in these Numbers of 1290 and 1335. Because it is expresly said here , That from the time that the daily Sacrifice shall be taken away , and the abomination that maketh desolate set up , there shall be 1290 days , &c. So that the Epocha is set to us here , when it was free in the other place ; and yet not there neither is the Epocha the same with the Epocha of the reign of Antichrist . It is sufficient there that the days be Typical of years , though the Epocha of them be not the Epocha of the Reign of Antichrist , of whom Antiochus Epiphanes is a Type . For were it so , the Reign of Antichrist would continue above a thousand years longer . And lastly , it may be considered whether the express fixing the Epocha of the Numbers 1290 and 1335 on the taking away the daily Sacrifice , may not be set down on purpose to be a guide to us , where to fix the Epocha of the Number 2300 days , supposing it also Typical of years , and to indigitate to what time the Antichristian Pollution will reach , having once begun , and so point at the end of it , as the other does at the height of it .

Secondly , Though the two Numbers consist of Indictions , yet there is no betterness in the Remarker's way than in Mr. Mede's way , both because the beginning of Constantine's Indictions was about an hundred years before the Epocha of the 1260 Prophetical Days , as is plain out of Petavius and Sigonius , so that they could give no aim at that Epocha , and also that it is sufficient that they point to the times in which these Indictions were in use , that no man might fansie them to be literal Days , not prophetical ; and also , that may give a latitude of compute by Quindenaries of Fifteens , and not bind the event of the Prophecy to a strict Prophetical day .

Thirdly , Nor does this way give a much more agreeable answer to the question , v. 8. [ What shall be the end of these things ? ] which does fecond the question v. 6. For the question , v. 6. is manifestly of all the wonders from v. 36. of the precedent Chapter , to v. 5. of this . Upon all this matter the question is put , v. 6. How long shall it be to the end of these wonders ? Amongst which is the New Ierusalem intimated , and the first and second Resurrection . And therefore the answer of him that sweareth by him that liveth for ever , reacheth to that extent , and endeth with — All these things shall be finished ; that is , even to the second Resurrection . And this I think is a very pertinent and satisfactory answer to that question , which was , How far to the end of those wonders ? And his Answer is , to the end of the World . As I noted above , that Daniel said , The Time appointed was long . But here now , v. 8. Daniel , to whom it was said , v 4. But thou , O Daniel , shut up the words , and seal the book even to the Time of the end ( which phrase denotes the fourth Monarchy ) is made to ask this question ( understanding nothing by the question of one of the two Angels , and the answer of Palmoni thereto ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . What the latter part of those times which was called the time of the end ? For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies . Which place , because our English renders , What shall be the end of these things ? the Remarker understands what shall be the End or success of them : which is a mistake . But the genuine sense is , What is the latter part of those Times , which are called the Time of the End ? by which is understood the Roman Monarchy . And then , though Daniel was no wiser than he was before , who is bid to go his way , for the words are closed up and sealed till the time of the End ( whether you take it in a more restrict sense , or in the same it is taken , v. 4. ) yet those two Numbers from the Epocha given , v. 11 , 12. do most plainly and satisfactorily answer to the question , and evidently point at those latter times of the Time of the End , or last Monarchy , which is the Roman , viz. at the Time , and Times , and half a Time , which by S. Paul are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the latter Times of the last . Which is of very weighty use for the discovery of the Times of Antichrist . But the Remarker's way leads the heedless into groundless hopes of such an Acceleration of the Millennium , as to any prudent and knowing man must seem incredible . And flesh and bloud had rather be blessed by reaching into the prosperous times of the Church on Earth , than be peculiarly happy in the other state , by suffering Martyrdom here .

Fourthly , I deny that the End of the 1260 days does signifie a time wherein the scattering of the power of the holy people will be ended , forasmuch as the Vials follow the 1260 days , and do not precede them , nor are they poured out till the Rising of the Witnesses . And therefore ,

Fifthly , It is impossible that these two Numbers in this Chapter , from the Epocha of the Reign of Antichrist should reach into those times wherein the glory of the Millennium is more advanced . And ,

Sixthly , I say it is a mere surmise of the Remarker to make the proper Millennial state so dim and imperfect , and contrary to the description in the Apocalypse , which makes the state of the New Ierusalem so soon as it is settled exceeding glorious . When once the New Ierusalem is descended , and the Millennium begun , the glory will be so excellent , that it is not probable that the Intention of it will increase but onely the Extension , more people being Proselyted to it . And ,

Seventhly and lastly , As for that place of Zechary , chap. 14.6 , 7. If it respect the state of the Christian Church , as Grotius declines it , yet how does it appear that it is understood of the Millennial Times , and not rather of the Times before ; The Millennium being the latter part of the Day of the Gospel , and therefore more fitly answering to the Evening , and also a time of much more light , glory and prosperity than the times before , which may answer to those words of the Prophecy , But in the evening it shall be light . But if it must respect the Millennium , as the Remarker would have it , the most natural sense of the Original makes plainly against him . For , v. 6. the Hebrew runs thus : And it shall come to pass in that day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Non erit lux pretiosa ; that is , There will be no rarity or scarcity of light , as in Winter time , when days are short , and the Sun seldom appears by reason of Clouds , and makes but a short stay when he does , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nec erit gelu . Nor will there be any Frost . Wherefore in this sixth verse of chap. 14. of Zechary , the State of the Church is compared to a perpetual Summer . But in the next verse the Description advanceth higher , and taketh away the Vicissitudes of Days and Nights , according to the description of the Millennial state , Apoc. 21.25 . and 22.5 . where it is expresly said , there shall be no Night there . So here , v. 7. Verbatim out of the Hebrew . And there shall be one day known to the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No day and no night , ( that is no natural Day nor Night which are parts of the Nychthemeron , which therefore Castellio thus paraphraseth , Perpetua lux erit , says he , nulla diei noctisque vicissitudine ) and it shall come to pass that at Evening time there shall be light ; that is to say , Whenas other days close in darkness , and are parts of a Nychthemeron ( which is the proper Notion of a natural Day to be part of the Nychthemeron ) it shall not be so here , but even the Evening-tyde , all of it shall be light . So Castellio that excellent Hebrew Critick on the place : Which is a lively Portraiture of the Laodicean state , whose light will not fail them , but zeal and heat will be wanting , which is the condition of the Evening-light . It is not so hot and vigorous as that of the Day . And the Laodicean Church is blamed for her lukewarmness . The sixth verse therefore in this place of Zechary is a description of the Times immediately precedent to the Millennium properly so called , the latter end of verse the seventh , of the Times subsequent thereto , viz. to the Millennium , which is the Laodicean state . And thus the more cloudy and misty conceits of the Remarker vanish , and Mr. Mede's Interpretation of these Numbers is found the onely sound and solid Account .

AN ANSWER To Several REMARKS UPON Dr. Henry More HIS APOLOGY . ( Wherein with the right placing of the VIALS , the late Reformation begun by LUTHER , &c. is demonstrated to be the Rising of the Witnesses . )

Written By S. E. MENNONITE , And Published in English by the ANSWERER : Together with his ANSWERS thereunto .

LONDON , Printed by M. F. for Walter Kettilby . 1684.

REMARKS UPON THE Apology , &c. Remark upon Pag. 269 , 270.

THE Comparison here betwixt Daniel's Visions , and the Visions of the Opened book , and the Inference therefrom is an elaborate , insignificant Argument . ᵃ For the two first Visions of Daniel running through the four Monarchies , and the transition from each Monarchy to the other , being here called Ioints , if a succeeding Vision prophesie but of the three first of those Monarchies it must of necessity end in the third Joint , and does not doe it out of Relation to , or contexture with , the precedent Prophecies , and so can be no example whereon to infer the like is to be done in the Visions of the Opened book farther than there is the same necessity of it . For the said three Visions were received at such divers times , and in such divers manners ( and the first is but an Interpretation of Nebuchadnezzar's dream ) that they have no more relation to each other , than the Prophecies of other Prophets on the same subjects have to Daniel's Visions . ᵇ But as to the conceived Ioints in the Opened book , which are imagined to answer to those Instanced in Daniel's Visions , the first is a mere Imagination . For the measuring the inward Court , and not measuring the outward Court ( from which the distinction of Symmetral and Asymmetral Ages is taken ) do synchronize , as is shewed in Remarks on the Revelation , chap. 11. ᶜ The second Ioint I agree to be so , viz. as it is a Transition from the Antichristian Reign to the Millennial State ; but then say , that the Vials do not begin but end in that Ioint . Which does therefore the better agree with the Instance in Daniel , viz. of the Partial Vision ending in the third Joint . ᵈ Yet is there no need of such partial Visions beginning or ending in such a Ioint . For the three admonishing Angels , Rev. 14. is a like Vision which does neither . ᵉ The great pains taken to prove that the Vials do not begin with the Trumpets might have been spared . For that without scruple will be agreed . But no use can be made of it for the purpose designed , viz. That they must then begin at the end of the Trumpets ( which is the next Joint ) For the Trumpets belonging to the sealed , and the Vials to the opened Book , and they being distinct Series of Prophecies , which have no contexture or Relation betwixt them ( as is aforesaid of Daniel's Visions ) though they synchronize , the Vials in the one are not to be guided by any Ioints in the other Series for their beginning or ending . ᶠ Nor as I have shewed is their beginning or ending in such a Ioint needfull , though I have agreed they end in such a Ioint .

Ans. It would amaze any man of an ingenuous Spirit to observe how strangely the Remarker in the very entrance shuffles and flunders to evade the force of the plain and orderly Reasoning of the Expositor , which in brief is this . In the Book of Daniel it is to be noted , that after the two first Visions which synchronize , and contain the Representation of the four Monarchies ( the conterminations of which Monarchies , that is , the Times wherein the precedent ends , and the subsequent begins , are as so many eminent Ioints in the two Visions ) there is a Vision that begins short of the time of the two former , and is added for a more full Representation of some things to fall out in some of the Monarchies of the former . And that it also commences with the first of the three eminent Ioints of the former . It is noted also in the two first Visions of the Opened book in the Apocalypse , that begin from the same Epocha , and end in the same times , and have two eminent Ioints , as Daniel's had three , viz. The first the Contermination of the Antemedial Synchronals with the Medial , which is the same with the Contermination of the sixth Seal with the seventh Seal or first Trumpet . The other the Contermination of the Medial Synchronals with the Post-medial , which is the same with the Contermination of the sixth Trumpet with the seventh , the Time of the Risen Witnesses and partial fall of the City . It is noted , I say , that after these two synchronizing Visions , there is a Vision of the Vials that comes short of the Epocha of the two former Visions , as that other does in Daniel . And therefore the Apocalypse being such an Imitation of Daniel as it is , and they such a mutual Key to one another , it is reasonable to conclude , That this third Vision in the Opened book , whose Epocha falls short of the two former ; that its Epocha , I say , must be placed in one of the two eminent Ioints of the two foregoing Visions , and so , as it may serve the like end as that third Vision in Daniel does , viz. more fully to represent the matters belonging to some space of time in the foregoing Visions . The Remarker himself is agreed that it is not to be placed in the first Ioint . Wherefore its natural place is at the second Joint after the Risen Witnesses and partial fall of Babylon . For upon this it is presently said , The second Wo is past , viz. the second Wo-Trumpet , or sixth Trumpet . This is the first Argument of the Expositor , the following arguments are to be considered afterwards . Now what says the Remarker to this ?

ᵃ If a succeeding Vision , says he , Prophesie but of the three first of these Monarchies , it must of necessity end in the third Joint , and does not doe it out of any relation to , or contexture with , the precedent Prophecies , &c. But I answer , that the succeeding Vision does not Prophesie of the three first of these Monarchies , but of the second and third , and for that very purpose begins at the first Joint , viz. with the Persian Monarchy : Nor does end at the third Ioint , but with the affairs of Antiochus Epiphanes , they respecting the Church of the Iews , for whose cause this succeeding Vision is subjoined ; but the line of this part , viz. of the third Kingdom continued near an hundred years longer , though I will not gainsay but in some considerable sense the times of Antiochus Epiphanes may be said to be in the close of the third Kingdom . But it was the beginning at the first Ioint for the passing to the second , and to the third Kingdom , which was the design . So that we see that this succeeding Vision is in mere subserviency to the fuller illustrating some affairs touching the Church that were to be in the Times of the third Monarchy , and therefore has relation to the foregoing Visions as a supplement to some parts thereof , and thence is a fit example whereon to infer the like was to be done in the Visions of the Opened book . And that which he farther adds of these three Visions being received at such divers times , and in such divers manners , one being but an Interpretation of Nebuchadnezzar's dream , how weak and impertinent is this ? as if that Wisedom which inspired Daniel , could not so attemperate his Visions that they might be thus subservient one to another . And besides , they are actually placed thus in Daniel's book of Prophecies as the other three are in the Apocalypse . So altogether nothing is it , that the Remarker has hitherto alledged .

ᵇ But now , secondly , as to what he says of the first Ioint in the two first Visions in the Opened book , that it is a mere Imagination the Inward and the Outward Court synchronizing , I have so fully confuted that fond conceit of his in my Answer to his Remarks on that place , that I need onely here remind him of it . Nothing can be more rude and absurd than that .

ᶜ Thirdly , As for the second Ioint , it is most certainly an Authentick Joint , whether the Remarker will agree to it or no , and plainly demonstrated by Mr. Mede in his Synchronisms , and solidly maintained by the Expositor , nor to be denied by any one in his Wits , it being the Contermination of the Medial Synchronals with the Post-Medial , and of the sixth Trumpet with the seventh ; But where the Vials are o be placed is the thing in dispute , and consequently the beginning of the Millennium properly so called .

ᵈ Fourthly , His arguing that there is no need that a partial Vision should commence with some eminent Ioint of the more general Vision preceding , because the three admonishing Angels is a like Vision , and does not , is very infirm : Forasmuch as that of the three admonishing Angels is no partial Vision in such a sense as the third Vision in Daniel is , and the Vision of the Vials , but merely part of a Vision , viz. of the second Vision of the Opened book . And the first Angel belongs to the Medial Times , the second to the Enterance of the Post-Medial Times , the joyfull Annunciation of the fall of Babylon respecting the fall of the City at the time of the Rising of the Witnesses , which was just at the close of the sixth Trumpet , as I noted before . So that all that follows ( chap. 14. ) from vers. 8. to the end of the Chapter , respects things or events after the Rising of the Witnesses .

ᵉ Fifthly , The Expositor's pains in proving that the Vials do not commence with the Trumpets , is not mis-spent , because some learned men have been inclined to that opinion , and there are some shews and plausibilities for it . And sixthly , the pains taken to remove the Vials from the beginning of the Trumpets is not to place them at the end of the Trumpets , ( For the end of the Trumpets is no Ioint at all , the seventh Trumpet reaching to the end of the World ) but it is to place them in the second Ioint of the two foregoing Visions , viz. at the contermination of the Medial and Post-Medial Synchronals , which is the same with the contermination of the sixth and seventh Trumpet . At the close of the former of which the Witnesses rise , and the City of Babylon falls in part . So that if they be placed at the second Ioint of the two first Visions of the Opened book , it is all one as the placing them in the second Ioint of the Vision of the Sealed book . And besides , to say , The Trumpets belonging to the Sealed book , and the Vials belonging to the Opened book , and they being distinct Prophecies , have no relation one to another , is a wonderfull groundless Assertion , and point blank against the express Indication of the Spirit of Prophecy in the Apocalypse , who referreth the Rising of the Witnesses and the partial fall of Babylon to the exitus of the second Wo-trumpet or sixth Trumpet : And yet the Rising of the Witnesses is part of a Vision of the Opened book ; And what correspondency things have prophesied of in the Sealed book , to those prophesied of in the Opened book , it were easie to shew , but it would take up too much time .

ᶠ And seventhly and lastly , what the Remarker will call needfull , I know not , but that the placing of a partial Vision should be at some eminent knot of the more general Vision preceding , is wonderfully natural and congruous , which is the first argument of the Expositor for placing the Vials at the second Ioint of the preceding Visions , when the first would not do . But besides this , there are four arguments more added , which we will now see how well the Remarker can evade , in his next Remark , which is as follows .

Pag. 280 , 281. The imagined slight intimations , saith he , of the seven Vials , Rev. 11 , 18 , &c. is a very slight fancy . ᵃ The Nations anger is that for which the wrath of God is there said to come upon them ( and not their anger or exulcerate Rage at the Reformation , which Anger is made to be the first Vial , but cannot be so , as is shewed in Remarks ) viz. whereas the Devil having great wrath on his being cast down from Heaven , went thereon to make war with the Saints , the Beasts warring against them , by his instigation ( persecuting not onely with death , but with all other subtile and mischievous Antichristian Practices ) is that Anger of the Nations ; for which it is said , Thy wrath is come , viz. to reward them as they had rewarded the Saints , chap. 18.6 . and to destroy them that destroy'd the Earth . So that this wrath cannot be applied to the third or any other Vial , but to the whole judgment of God , which ruined the Antichristian party , and inflicted due punishment on them . ᵇ The Temple of God does signifie ( as is shewed in Remarks ) the Emperours embracing the Christian profession , so far is it from being applicable to any of the Vials ; Nor does appear any reason why it should be applied to the sixth Vial , unless because it is supposed the Iews will then be converted . Which if they be , they will be then no more concerned in the Temple of God and Ark of the Covenant than the Christians . The Earthquake and great Hail supposed to belong to the seventh Vial , signifies ( as is shew'd in Remarks ) the great Revolutions in the World , by shaking the powers thereof , which would be caused by Christianity being autorized by the Emperours for the Religion of the Empire . ᶜ The Acclamations in Heaven at the seventh Trumpet are no ways applicable to the Rising of the Witnesses , and nor they nor the Doxology of the Elders do answer to the Triumphal Song , chap. 15. which indeed is no such Song , as is shewed in Remarks . And lastly , all those Thanksgivings signifie a much more flourishing state of Christ's Kingdom by the absolute vanquishing of his enemies , and subduing them than can be at the Rising of the Witnesses .

ᵈ The fansied glances , chap. 14. at the things of the fourth , fifth , sixth and seventh Vials are as slight conceits as the said slight Intimations . But it was advisedly done to omit instancing in the words that do so glance , because it is so hard to doe it . ᵉ Nor does it appear of what use the so glancing at the affairs of the Vials here , and the slight intimations of them aforesaid at the seventh Trumpet can be , save onely what they are invented for , viz. to give colour to that crazy conceit of placing the Vials within the seventh Trumpet . But there is so little or nothing said for them , that they are not worth saying so much against them ; especially I having given such account of the same Scriptures in my Remarks as will sufficiently shew the vanity of those conceits , if it be not apparent enough already . ᶠ Which account does make the 8 th verse ( which is supposed to glance at the second Ioint of the Prophecy , ) to respect a much higher time , viz. the revolting of the Waldenses . And the following to the 13 th ( which is supposed to glance at the fourth Vial ) to respect all the Vials as a Monition . To which also belongs the next verse , viz. v. 13. which is supposed ( though no appearance why ) to glance at the fifth Vial. And the said Account does make from v. 14. to v. 17. ( which is supposed to glance at the sixth Vial ) to respect the Rising of the Witnesses , and the consequences thereof . And from v. 17. to the end of the Chapter , ( which is supposed to glance at the seventh Vial ) to respect the preparation of the Antichristian party to the great battel at the seventh Vial , and the seventh Trumpet and the issue thereof . ᵍ And as to the adding the Visions of the Vials in chap. 15. and 16. as a supplement to chap. 11. though it be said here thereof , We may be sure it is sound and right ; yet it is as groundless as any thing I have spoken to , as appears by my Remarks ; and what I have said , or shall say , against the placing the Vials within the seventh Trumpet .

Ans. The next argument of the Expositor for the placing the Vials within the seventh Trumpet , is , that placing them at the second Ioint , their Position will be such , that they will more fully illustrate those times of the foregoing Visions , in which things are more scantly and obscurely represented , namely the times after the Rising of the Witnesses , chap. 11.18 . but are such as relate to some of the Vials . As the wrath of the Nations to the first , The wrath of God to the third , The Ark of the Covenant to the sixth , And the Earthquake and great Hail to the seventh . And there is no question but the plagues of the Vials are Vials of Wo to the Beast , and any one unprejudiced will say that they are the plagues the third Wo-Trumpet or the seventh Trumpet is charged with . For presently after the Rising of the Witnesses and fall of the City it is said , the second Wo is past , and behold the third Wo cometh quickly , and there is nothing but the Acclamations in Heaven and the Doxology of the Elders interposed , as an Interlude , and the Vision goes on . What then can it go on to , but to some manner of description of the third Wo , which was to come quickly , which are the plagues contained in the third Wo-Trumpet ? For upon the saying the second Wo is past , and the third Wo cometh quickly , it is likewise said immediately , And the seventh Angel sounded , &c. Wherefore what can be expected after that short Interlude , but some kind of description of the plagues of the third Wo-Trumpet , which is the seventh Trumpet , which I say are the Vials , which are more obscurely and defectuously here intimated . The first the intoxicating Cup of wrath , which dementates men , and infatuates their counsels . This is hinted at by that short passage , And the Nations were angry . Which anger , according to the sense of all Expositors , is their Anger and Envy conceived at the Rising of the Witnesses and fall of the City , and exquisitely Antithetal to the Acclamations in Heaven , and Doxology of the Elders . These things strike so powerfully and strongly to raise this sense , that a man must be very dull and stupid , or wilfully blind , that does not perceive it , and readily agree to it .

ᵃ And yet the Remarker does not stick to say , That the Nations Anger is that for which the wrath of God is there said to come upon them , and not their Anger or exulcerate Rage at the Reformation , which anger is made to be the first Vial , but cannot be so , as is shew'd in Remarks , &c. But , I say , this Hellish Envy and immoderate Rage , they being given up to evil spirits to actuate them , that this is the very first Vial poured upon them , I have sufficiently proved against his Remarks in its proper place , and therefore need not here repeat it . And [ Thy wrath is come ] refers to the revenge on these Bloud-suckers , who by this intoxication will make themselves obnoxious thereto . Which therefore is rightly referred to the third Vial. But for one to bring in by head and shoulders here the wrath of the Dragon in another Vision , and in that part thereof which respects things a-many hundred years before , yea above a thousand , when there is so plainly before his face a fresh and notorious occasion of new conceived wrath , is to resolve to say any thing rather than profess himself to have nothing to say .

ᵇ Secondly , As to what relates to the sixth Vial ; Here he runs into the like extravagance , interpreting the Temple of God in Heaven of the Emperours embracing the Christian profession , applying to this part of the Vision , which respects things after the Rising of the Witnesses , ( as is manifestly proved against his Remarks ) that which happened above a thousand years before their Rising . And for that significant Symbol of the Conversion of the Iews , which Judicious Interpreters of the Apocalypse conceive will be about the sixth Vial ; What a puerile peice of Sophistry is that to put it off by saying , They will then be no more concerned in the Ark of the Covenant , than the Christians ; as if it could not belong to them then , because they would be Christians ? But it may signifie notwithstanding that God will then within the compass of the sixth Vial have an eye to his everlasting Covenant he made with the Iews , and so convert them to Christianity . And it will be always true , that this was a prophetick Type and prefiguration thereof , even when they are turned Christians . And lastly , as to the Earthquake and Hail that does so palpably answer to the seventh Vial ; That it really does so , and does not respect any Revolutions upon the Pagan Emperours turning Christians , I have in my Answer to his Remarks upon chap. 11. vers. 19. abundantly demonstrated . And therefore it must necessarily glance at the seventh Vial. So that it being so plain , that the Residue of this Vision is a more imperfect signification of the things that the Vision of the Vials does more fully signifie , the argument holds good that the Vials must be placed at the beginning of the seventh Trumpet or second Ioint of the two first Visions of the Opened book , that they may do the same service to those two Visions that the third Vision in Daniel does to the two precedent Visions there .

ᶜ And it is worth the observing , That as the Vision of the pouring forth the Vials themselves , is much more full than the slighter account of those affairs in this present Vision , chap. 11. So the Preamble to the Vision of the pouring out of the Vials is much more large than the Preamble to their more obscure Compendium here . And farthermore , That as those Acclamations in Heaven , and Doxology of the Elders is upon some real overthrow of the Babylonish party , and victory of the Apostolick party , which are called the Witnesses ; So the Triumphal Song of Moses and the Lamb must be upon the like victory , and I doubt not but the very same . The Doxology of the Elders is a Song of Thanksgiving plainly : We give thee thanks , O Lord God Almighty , because thou hast taken to thee thy great power , and hast reigned . To which answers the Annunciation of the second Angel , chap. 14. Babylon is fallen , is fallen ( not will fall ) the great City ; of which a tenth part fell at the Rising of the Witnesses . And in the Song of Moses and the Lamb it is said ; All Nations shall come and worship before thee for thy Judgments are made manifest , and this before the pouring out of the Vials , viz. in that partial fall of Babylon and Rising of the Witnesses . Thus strongly do these three bind one with another , and one would think invincibly . But what says the Remarker to this ? The Acclamations in Heaven at the seventh Trumpet , are in no-wise applicable to the Rising of the Witnesses , and nor they nor the Doxology of the Elders do answer to the Triumphal Song , chap. 15. which indeed is no such Song as is shew'd in Remarks , &c. This is a mere sullen denying of a thing without giving any reason for it . That there should be Acclamations in Heaven upon the fall of Babylon and Rising of the Witnesses , and ushered in with the sound of a Trumpet , and yet should not be applicable thereto , is very humourously and shamelesly spoken . And I have produced reasons to prove that the Doxology of the Elders does answer to the Song of Moses and the Lamb already , and the Remarker none in his Remarks , that this Song of Moses and the Lamb is not a Triumphal Song . So that things are hitherto firm in themselves , and the Remarker onely obstinate .

But he comes in at last with this pretence , That the Acclamations and Doxology at the seventh Trumpet are too great to be applied to the Rising of the Witnesses . To which may be added , that they being after the sounding of the seventh Trumpet , are rather for the effects of it , than for the fruits of the close of the sixth , which is the Rising of the Witnesses . But as to the first ; He must be of a very niggardly gratitude that can think that either those Acclamations in Heaven or Doxology of the Elders exceed so illustrious a Providence as the Rising of the Witnesses , wherein so many Kingdoms , Principalities and Provinces became the Kingdoms of our Lord and of his Christ ; nor is it said that all Kingdoms then became his . So that the form of speech is strictly within compass : And yet these may be lookt upon but as the Primitiae of what was after to accrew thereto , and so that indefinite Assertion may be enlarged to what is comprized in future hope and expectation . And in answer to the second I say , The Acclamations and Doxology are not after the sounding of the seventh Trumpet , but commence with it ; But the sounding is mentioned first for the better embellishing the Cortex , it ushering in , as it were , those Heavenly Acclamations and Doxology of the Elders . And though they may glance at more enlarged hopes of future Accessions , yet the principal Object and Occasion of this Thanksgiving is the actual Rising of the Witnesses : And were it not so , this signal Providence and illustrious Victory would be without any Doxology or Thanksgiving , which is grosly absurd ; that there should be no shout nor sign of joy at such a surprizing Providence as this , namely , at the Reviving of the two Witnesses when they had lain slain three days and an half in the streets of the City , nor at their ascending in a cloud into Heaven in the view of all the people , the tenth part of their City , that slew them , falling in the mean time by an Earthquake , and many thousands of their enemies buried in the ruins . How incredible , how indecorous is it that so happy a Catastrophe of the Witnesses sufferings as this , should pass without a Plaudite ? Therefore it is a sensless thing not to make the Rising of the Witnesses and the fall of the City the Object of those Acclamations , and of the Doxology of the Elders , and contrary to the usual mode of the Apocalypse , that ever closeth the good success of the Church with some Indications of Joy and Thankfulness , as chap. 12. vers. 10 , 12. chap. 19. vers. 1. and again vers. 21. which concludes with a feast of Joy and Thanksgiving for the victory of the Rider of the white Horse .

ᵈ And now to go on , mindless , in what follows , of the Remarker's haughty verbosity the fruits of an heated Melancholy and a crazied fancy , which makes him reproach the most sound and usefull Truths . I will onely take notice of what is most material he says on this present argument . He says it was advisedly done of the Expositor to omit instancing in the words that do so glance at the fourth , fifth , sixth and seventh Vials , because it is so hard to doe it . But I answer , The Expositor omitted it , because it is so easie for any one to doe , that reades his Expositions of this part of this Vision , chap. 14. and that of the Vials , chap. 16. How these comport one with another , is manifest . For the Mystical Interpretation of the fourth Vial shews in what a wretched and damnable condition they are in , that adhere to the Papacy , their sad case being so manifest out of the word of God , which is the Sun , a Lamp unto our feet , and a light unto our paths . And this answers to vers. 9 , 10 , 11. of chap. 14. where eternal Torment and damnation is denounced to them that worship the Beast and his Image , &c. And it is told in what unquietness of conscience they are in , that in the light of those times adventure to doe so . And for vers. 12. [ Here is the patience of the Saints ] ( that will not go against their consciences , but rather suffer ; ) that answers to that part of the fourth Vial [ And men were scorched with great heat , and blasphemed the Name of God ] which Rage the Mother of Persecution does hugely well comport with the affliction of the Saints , and the patience they are put to for that time . But under the fifth Vial there is better news , especially from the Political sense thereof , as if there would be some such change of affairs in the behalf of the Evangelici , that the seat of the Beast would grow unfrequented , and his Kingdom considerably clouded and darkened , upon which sense therefore of the fifth Vial the 13 verse of chap. 14. may very well be thought to glance , [ Blessed are the dead that dye in the Lord , for their works do follow them ] i. e. the effect or success of their works and labours for the advancement of the Kingdom of Christ and the fall of Antichrist . [ From henceforth ] from such a time of the Sardian Interval , viz. under the fifth Vial will the scales turn , and the Evangelical power begin to be preponderant to the Antichristian . Now the sixth Vial concerns the Conversion of the Iews haply with some other Eastern people . How fitly therefore and plainly does the Harvest , mentioned chap. 14.15 . glance at the sixth Vial ? For conversion to the Gospel is reaping the Harvest , as our Saviour himself has used the similitude , Ioh. 4.35 . And lastly , what an assured Complication of time and affairs there is betwixt the Vision of the Wine-press , the seventh Vial and the battel of the Rider on the white Horse , is so fully made out by the Expositor , that no man that has read what he has writ , can doubt of it .

ᵉ Farthermore , Whereas the Remarker says it does not appear , of what use the so glancing at the affairs of the Vials here , and the slight Intimations of them aforesaid at the seventh Trumpet can be , save onely to give colour to the placing of the Vials in the seventh Trumpet ; I say that that use alone were abundantly sufficient for the Spirit of Prophecy to frame these two first Visions of the Opened book so , as that by those Intimations and Glances not onely colour , but sound evidence may be given that all the Vials are placed within the seventh Trumpet . For from hence it will infallibly follow , that they are to be placed after the Rising of the Witnesses , and that the Rising of the Witnesses was the late Reformation begun by Luther , &c. which is of vast consequence to be understood and acknowledged , That God may have condign praise and thanks for so great a mercy to his Church ; That broils and stirs of Phantastical and Fanatical people may be prevented , who are apt to be encouraged to attempt Innovations upon that false conceit that the Rising of the Witnesses is near , and that then forsooth , that very Reformation will be indeed , that is the true Rising of the Witnesses . Whenas most certainly the Vision is accomplished already . It will also beget a just esteem of the present Reformation , and make men with quiet of conscience and chearfulness of mind hold communion with the established National Churches , which is good for all the Reformed Nations and Kingdoms . And lastly , it will , whenas things shall appear so well constituted without , make men that have any sense of , or propension to Religion , and a desire to excell therein , to look within themselves , and to use all their zeal and heat against those faults that are to be reformed within ; as Pride , Self-conceitedness , Envy , Wrathfulness , Implacableness , Censoriousness , Covetousness , Persidiousness , Contemptuousness , Malepertness against their Betters , Indulging the use of the Creature , Unconversableness , Cavils against publick administration of affairs , and despising and speaking ill of them that be in Autority , with whatever other vices they discover in themselves ; I say , they having no proper Object without to exercise their zeal on , in reference to matters of Religion , it will be more hopefull they will turn it inward against their own corruptions ; but now falsly fansying so much defect or corruption in the established Religion and Ecclesiastick Constitutions , they are prone foolishly to imagine themselves Saints , for their bitter inveying against the publickly constituted Religion , and the administration of things there ; when as they lye cold enough to that necessary inward Reformation , and are little sensible of it . Wherefore , as I said , this use alone of the Intimations and Glances of the two first Visions , on the Vials , namely that we may thereby be assured that the Vials are all to be placed within the seventh Trumpet , is sufficient that the frame of those two Visions should be so contrived .

But questionless there are other Uses also , which would be too long to note . These Intimations and Glances give the better assurance of the sense of the Vials . As in the sixth Vial for example , which Interpreters expound of the Conversion of the Iews , understanding them by the Kings of the East . But there is nothing to signifie conversion there . But in this glance here , by the mentioning of Harvest , conversion is implied . And if any one will say , There 's nothing signifying the Iews yet , I say the Intimation in the first Vision respecting the sixth Vial , is the Ark of the Covenant which must needs point at the Iews . But I cannot insist on these things .

ᶠ Now let us see what account the Remarker gives of those verses of this second Vision , which the Expositor says , do glance at the four last Vials . But he begins a verse higher , viz. with the 8 th verse , which , saith he , is supposed to glance at the second Ioint of the Prophecy , viz. that voice of the Angel , Babylon is fallen , is fallen , &c. This , saith he , relates to the Revolt of the Waldenses , &c. Which is plainly to make the Angel pronounce a gross untruth . For Babylon was not then fallen , but stood till about four hundred years after they appeared . But in the first Vision , at the close of the sixth Trumpet , where the Witnesses are said to rise , there the City is said to fall in part , and by the tenour of the second Vision , Babylon there can be fallen but in part , the affairs of the last Vials being so plainly glanced at after the mention of Babylon's fall . So that the fall of that City in part , chap. 11.13 . and the fall of Babylon , chap. 14.8 . do more fully expound one another , the latter plainly declaring that City to be Babylon , and the former telling us the fall is but partial : which the glances on the last Vials in the latter Vision do fitly agree with . So that the fall of the City in the first Vision must of necessity be the fall of Babylon in the second . And indeed what can it refer to but that ? And who but an exorbitant Humourist , that being mentioned in the first Vision , can imagine any other meant but it in the second ? Especially if he consider that these two first Visions of the Opened book comprized , the former in chap. 11. the latter in the 12 , 13 and 14 Chapters , begin from the same Epocha , and end in the same time , concluding with the seventh Vial ; and that they have parts all along correspondent one with another , and thereby give to one another mutual light . Wherefore as there is War , viz. betwixt the Beast and the Witnesses in the first Vision , so there is betwixt the Beast and the Saints or Souldiers of the Lamb in the second ; and as there is an actual victory of the Witnesses , and a fall of the great City in the first Vision , so there must be some thing actual in the second Vision , that must answer to so notable an Occurrence in the first . And what is this but the second Angel's Annunciation of the fall of Babylon , which both answers to the fall of the great City in the first Vision , and also gives light thereto by plainly shewing it is Babylon that is there meant , and that Babylon's fall is but in part ? Babylon , chap. 14. shews that the fall of the great City , chap. 11. is the fall of Babylon , and the fall of the great City , chap. 11. being but in part , shews that the fall of Babylon , chap. 14. is but in part also , viz. the tenth part of the City . Thus do these two correspondent passages of these Visions give mutual light one to another . And there being nothing in the whole second Vision that answers to that notable occurrence in the first , but this ; Babylon in the second Vision and the fall thereof must answer to the fall of the great City in the first , and the Rising of the Witnesses ; that is to say , The City is in part , actually fallen in the first Vision , therefore ( Prophecy being an anticipatory History , and these two prophetical Visions corresponding one with another ) it ought to be , and is so in the second . What can be more clear ? And therefore the City fallen in the first Vision being at the close of the sixth Trumpet , Babylon fallen in the second Vision , must be also at the close of the sixth Trumpet , and at the Rising of the Witnesses ; which was the thing to be demonstrated .

Now let us proceed to the Remarker's account of those verses of the second Vision , which the Expositor says glance at the four last Vials . The 9 , 10 , 11 , and 12 th verses , which glance at the fourth Vial , he will have to respect all the Vials as a Monition . But if merely they did so , being the effusion of the Vials is for the confusion of the Beast , and for the victory of the Saints , it would not then be said , Here is the patience of the Saints , &c. but , Here is their Ioy and Exultation . So that this is a confounded account , and absonous , the Expositor's distinct , that makes it respect chiefly the fourth Vial , not all of them alike , and is agreeable to the nature of the thing . And the same may be said of the 13 th verse , That the Expositor's account is more distinct that makes it relate to the fifth Vial for the reason above alledged , that the Sardian Church will emerge then out of some more than ordinary affliction which it was under , during the fourth Vial , which affliction is predicted or menaced in the Epistle to that Church . But all this is lost in the confused account of the Remarker . The 14 , 15 and 16 th verses , which respect the sixth Vial , he will have to respect the Rising of the Witnesses , which is a thing plainly impossible , it having been demonstrated , and will be still farther , that all the Vials are within the seventh Trumpet after the Rising of the Witnesses ; And it was more particularly even now proved , that the fall of Babylon in this Vision mentioned , synchronizeth with the fall of the City mentioned in the former Vision , and with the Rising of the Witnesses ; and therefore what things are prefigured in these 14 , 15 and 16 verses , must be after the Rising of the Witnesses . And by the bye I will here note , the fall of Babylon synchronizing , as hath been proved , with the fall of the great City , chap. 11. and the Remarker making the third Angel a Premonitor to all the Vials , it necessarily follows , from what I have proved , and from what he himself asserts , that all the Vials follow the fall of the great City and Rising of the Witnesses . The 17 , 18 , 19 and last verses , which glance at the seventh Vial , he will have to respect the preparation of the Antichristian Party to the great battel at the seventh Vial , and the issue thereof . And why not , I pray you , the Battel it self also ? So that here the Remarker , ( if he would speak out ) and the Expositor do agree , and he , as well as the Expositor , makes the second Vision end with the seventh Vial , as it is plain the first Vision does , which ends with an Earthquake and great Hail , which in the seventh Vial are said to be Hailstones of a Talent weight , which are great indeed .

The first of the four arguments mentioned at the beginning , viz. That the placing of the Vials at the second Ioint of the two first Visions does illustrate the Remainders of those two Visions , several passages of the said Remainders respecting several of the Vials , and receiving light therefrom , and also giving light thereto , being thus unexceptionably and irrefutably maintained , we will proceed to the three remaining . The Expositor's second Reason for placing the seven last plagues , which are those of the Vials , after the sixth Trumpet , or in the second Ioint of the abovesaid Visions is this . The six Trumpets are a set or number of plagues , and mentioned before these of the Vials , which is another set of plagues , which whole set are called the last plagues ; Wherefore this whole set must be placed after the other , unless some necessary Reason withstand . The answering this second argument , the Remarker either heedlesly forgets , or discreetly declines , it being undeniable but the natural Position is that which the Expositor contends for . The Expositor's third argument is this , That though in reference to all the six plagues of the Trumpets , the seven last plagues are rightly so called , yet the two later of the six Trumpets being called Wo-Trumpets , that is to say , Plague-Trumpets in a special manner , and that inflicted for the Pagano-christian Idolatry in the Empire , of which the Western Empire did not repent upon the destruction of the Eastern for that wickedness , that the seven plagues may be called in a more special manner the seven last plagues , in reference to the two preceding Plague-Trumpets , which immediately follow the fourth Trumpet ; and that upon these two later Plague-Trumpets being past , the seven last plagues or Vial-plagues with the last Plague-Trumpet should succeed , and be inflicted upon these impenitent Idolaters of the West part of the Empire . And the Text says expresly , The second Wo is past , that is , the second Plague is , viz. the Plague of the Euphratean Horse-men , and the third Wo or Plague cometh quickly , and then the third or last Plague-Trumpet sounds ; and what can it breathe out but the seven last plagues , which is the Title of the Vials ? This is the Expositor's third argument , and a plain and sound one too , and such as the Remarker had the discretion to say nothing to . And lastly , for making the Vision of the Vials a supplement to Chapter the eleventh , it is a sound and unexceptionable conclusion from Premisses the Remarker can never enervate , nor is there any thing in his Remarks which I have not fully answered , nor hath he said any thing , nor will be ever able to say any thing which will disprove the placing of the Vials in the seventh Trumpet , whereby that Vision may be understood to be a less fit Supplement to the Vision in the eleventh Chapter .

Pag. 282. ᵃ Whenas it is argued that all the seven Vials must be placed within the seventh Trumpet , because they follow a great Victory and Triumph over the Beast , which must needs be the Rising of the Witnesses , &c. There is no such Victory and Triumphal Song precedent to the Vials as is supposed ( as is shew'd in Remarks ) but onely a Song of admiring and glorifying God for his Judgments to be executed by the Vials , and this sung by the Victors over the Beast during the Antichristian reign , viz. by the Sealed Company of the Lamb , &c. ᵇ And whereas the fall of Babylon , chap. 14.8 . and of the City , chap. 11.13 . are made to synchronize with the Rising of the Witnesses , and to signifie the victory gained by them , how groundless this conceit is , see Remarks on the said chap , 11.13 . and chap. 14.8 . Yet this is p. 282. called invincible evidence ; and it 's said there , that nothing can be more demonstrable , whenas nothing is there demonstrated , but onely , How the weakness of arguments to place the Vials within the seventh Trumpet , is supplied with strength of confidence and imagination . ᶜ But whereas the Doxology , chap. 11.16 , 17. and the joyfull Annunciation of Babylon's fall , chap. 14.8 . and the Triumphal Song , chap. 15. are made to fall in together , and signifie the same Song of Triumph ; this is inconsistent with the making the said chap. 14.8 . to signifie the same with chap. 11.13 . which precedes the seventh Trumpet , whenas the Doxology follows it . ᵈ And whereas Sardis is said to signifie a Song of Ioy , and to fall in with the said three Songs , it signifies also a Remnant , to which sense of the word the Epistle seems chiefly to allude . So that the harmonious Coincidency that is imagined of all these supposed Triumphal Songs , is no better than the clinking of the Bells , as one thinketh .

Ans. The second and third argument of the Expositor ; S. E. thought fit to take no notice of , as was observed in our Answer to the foregoing Remark . ᵃ But here in the beginning of this he vouchsafes to consider his fourth argument , viz. That all the seven Vials must be placed within the seventh Trumpet , because they follow a great Victory and Triumph over the Beast , which must needs be the Rising of the Witnesses , &c. To which S. E. boldly answers ; There is no such Victory and Triumphal Song precedent to the Vials , as is supposed ( as is shewed in Remarks ) but onely a Song of admiring and glorifying God for his judgments to be executed , by the Vials , and this sung by the Victors over the Beast , during the Antichristian Reign , viz. by the Sealed company , with the Lamb , &c. This is stoutly to deny a thing , but here is no reason produced for the Denial ; and what is pretended in the Remarks , I have there shewn the Invalidity thereof . And since , in the maintaining the first of the four arguments , pag. 309. l. 16. I have abundantly proved that as well the Song of Moses and the Lamb , as the Doxology of the Elders , and the Annunciation of the fall of Babylon is upon an actual Victory and Judgments of God on the Antichristian party . And again have demonstrated pag. 317. That the fall of Babylon , chap. 14. and the fall of the tenth part of the City is the same , and consequently that Babylon's fall there is in the close of the sixth Trumpet ; And therefore the Residue of that Vision glancing at several of the Vials , as has been proved , it 's plain that not onely the Vials follow the sixth Trumpet , but that the Song of Moses and the Lamb , that immediately precedes the Vials , is a joyfull acknowledgment of a real victory over the Antichristian party in a Political sense , as well as that Annunciation of the Angel , That Babylon is fallen , and the Doxology of the Elders upon the Rising of the Witnesses . Which Annunciation of the Angel , and Doxology of the Elders a more brief and compendious adumbration of the Vials doth follow . And therefore as these parts are the same with the Vials , though in a contracted way , so the Annunciation of the Angel and Doxology of the Elders are conceived to be the same with the Song of Moses and the Lamb , though in a more contracted way .

In brief , The fall of Babylon , chap. 14. being in the close of the sixth Trumpet , as well as the Rising of the Witnesses , chap. 11. and a more compendious description of the Vials immediately following each of them ; it is plain that the Song of Moses and the Lamb prefixed before the Vials , has a very fit and fresh Object , the fall of Babylon and the Rising of the Witnesses , and worth the praising and glorifying God for his Judgments therein ; and it is said in the Song , All Nations shall come and worship before thee , for thy judgments are made manifest . Again , The fall of Babylon and the Rising of the Witnesses , cannot but imply a victory over the Beast ; and there is in this Song mention of those that had got the victory over the Beast , and over his Image , &c. Thirdly , The fall of Babylon is really the fall of Aegypt , the Pontifician Power being denoted by both , and therefore the Rising of the Witnesses implies a deliverance from the yoke and bondage of that Aegyptian Pharaoh , and his overthrow in the Red Sea . And those that sing this Song , are said to stand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is on the shoar of that Sea that was converted into Glass or Ice , Exod. 15.8 . while the Israelites passed over , and to sing the Song of Moses the servant of God , &c. Fourthly and lastly , the Song is exquisitely framed to signifie a Thanksgiving for a victory and deliverance actually obtained ; and therefore if we cannot be certain that it is for such an actual deliverance and victory , we can be certain of the sense of nothing . This , I hope , is invincible evidence , nor can any thing be more demonstrable , and may deserve better language than what the rude Remarker gives , viz. That nothing is here demonstrated , but onely , how the weakness of arguments is supplied with strength of confidence and imagination .

ᵇ And now for the fall of Babylon synchronizing with the Rising of the Witnesses , there wants no new proof thereof here . What has been said already on this Remark , proves it over and over again . And if any one will consult my Answer on S. E. his Remarks upon chap. 11. and chap. 14. it will be evident unto him , that what he says there signifies nothing to the invalidating this present Position . So that it is a groundless boast of S. E. to make any such Reference .

ᶜ And for the next clause of this Remark , I say , the Expositor does not make chap. 14.8 . to signifie the same with chap. 11.13 . For this latter contains onely the fall of the great City , but the former the bringing the joyfull News of the fall of the great City or of Babylon , which joyfull Annunciation supposes what happens chap. 11.13 . and the Annunciation of it , it self follows in order of time after that Accident , as well as the Acclamations in Heaven , or Doxology of the Elders .

ᵈ And now lastly , for that boyish Clause of S. E. so grave a Divine as he may seem to be from his skill in the holy tongue , whereby he is able to note , that Sar in Sardis may as well signifie a Remnant as a Song ; though it be but a childish chiming piece of wit of his thus to allude to that old Proverb , As the fool thinketh , so the bell clinketh ; yet to give him his due , he shews himself a man of no small judgment in the manner of his Application , he omitting the mention of Fool , and so closely reserving that Title to himself . In which that he has done himself all imaginable Right , I shall prove in that he has so fondly substituted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Reliquiae , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Canticum in the Aetymological account of the word Sardis . For his reasoning here is wonderfull weak and sorry . For First , Though Sar in Sardis signifies as well a Remnant as a Song , yet it signifying both , and the latter sense complying so well with the joyfull Annunciation of the Angel , with the Acclamations in Heaven and Doxology of the Elders , and with the Song of Moses the servant of God , and of the Lamb , which all respect the commencement of the Sardian Church , the Expositor had most solid and unexceptionable reason to make choice of that sense of Sar in Sardis that comported so manifestly with the Song of Moses and those other significations of Ioy upon the fall of Babylon and Rising of the Witnesses , and the commencing of the Sardian Interval of the Church the late happy Reformation , so many strings drawing and tyeing us to that determinate sense rather than any other . Secondly , Suppose Sar to signifie Remnant , how will he rid himself of the latter part of the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dis , which signifies Ioy . So that this Remnant will be a Remnant of Ioy however , or a joyfull Remnant . Who therefore cannot but break forth into Doxologies , Praises and Thanksgivings for so great a deliverance ? It would be a very sensless and mute Remnant , if it were not so . But being so , there is a real agreement and harmony betwixt even this Etymon of Sardis , and those Songs and Doxologies above mentioned . But thirdly and lastly , To make Sar in Sardis to signifie Reliquiae or a Remnant , in reference to the emerging of the Sardian Church upon the Rising of the Witnesses and the fall of Babylon is an apert Repugnancy or gross Nonsense , those Kingdoms and Principalities then gained by Christ out of the hands of Antichrist being the Primitiae of his Acquists by his Wars and Victories , not the Reliquiae , and a Pledge of greater Accessions to his Dominion to be made hereafter . So that this sense of Sar , which S. E. would have , is utterly unapplicable to the Church of Sardis . And therefore must , as the Expositor would have it , signifie Canticum , not Reliquiae , and Sardis [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] a Song of Ioy , or Ioy breaking out into Singing . So that this Exception of S. E. is so very slight and sorry , that the grave Divine seems to have been ( in some more freakish fit ) allured thereto , merely that he might vent his boyish wit of thinking and clinking , with which he seems as much tickled as a Squirrel with the Musick she makes in her Wire-Cage , with Bells hanging over it .

Pag. 283. ᵃ Whereas it 's said here , that as Mr. Mede has placed the Vials , onely the seventh followeth the sixth Trumpet ; he hath placed all of them within the sixth Trumpet . ᵇ For the Bohemian War on the suffering of Iohn Huss was many years after the taking of Constantinople by the Turks , at which the sixth Trumpet must commence , if not sooner . ᶜ So that though onely the seventh Vial follows the expiring of the sixth Trumpet , yet all of them follow the commencement of it . ᵈ And whereas it s argued that all the seven Vials must be after the seventh Trumpet , because they are called the seven last plagues ; ᵉ it 's a strange crippling the sense of the words , to make them serve the end designed . But ( as it 's said in Remarks ) they are most properly called the last plagues in respect of the precedent plagues of the Opened book , viz. those signified by the Monitions of the two precedent Angels , chap. 14. and the plagues the Witnesses smote the Earth with , chap. 11. yet also with respect to the Trumpets . But it 's enough to denominate them the last Plagues , if they be the last Series of Plagues , though there be a former Series of Plagues unexpired when they began .

Ans. This Remark abounds with mistakes . For , First , ᵃ Mr. Mede has not placed all the Vials within the sixth Trumpet , as appears by all the printed Schemes of his Synchronisms that I have met with , in which the seventh Vial is placed within the seventh Trumpet . And besides , he says expresly in his little Treatise of Synchronisms , Part 2. Synchron . 3. Phiala septima quae consummationis phiala est concurret cum initio Tubae septimae .

ᵇ Secondly , He makes the Bohemian War on the suffering of Iohn Huss to be many years after the taking of Constantinople . Whenas the taking of Constantinople by Sultan Muhamed was in the year 1453. but the Bellum Hussiticum in the year 1420 , above thirty years before . But supposing it was as many years after , how does this prove that Mr. Mede places all the Vials within the sixth Trumpet ? He indeed makes the Hussites concerned in the first Vial , but then the sooner the Bellum Hussiticum began , it were the more hopefull the Vials would end within the sixth Trumpet ; but the arguing from the later beginning of that War , I must confess passeth my reach to discern what the force of the reasoning is , and the other way would be very little to the purpose .

ᶜ Thirdly , He seems plainly to contradict himself in placing all the seven Vials within the sixth Trumpet before , and now letting the seventh Vial commence after the expiring of the sixth Trumpet .

ᵈ Fourthly , Another gross mistake of the Remarker is , in that he makes the Expositor to argue for the placing of all the seven Vials after the seventh Trumpet , whenas he argues onely for the placing them after the sixth . For after the seventh is after the end of the World . But his arguing for the placing them after the sixth Trumpet is very firm and strong . Because all seven of them are called the seven last plagues , therefore not one of them is to begin and expire before any of the six Trumpet-plagues , or the second Wo-Trumpet or Plague-Trumpet expire , else that Vial that did so would not be one of the last plagues , this second Plague-Trumpet , suppose , being later than it , or expiring later than it .

ᵉ And this is no crippling the sense of [ last ] but maintaining the proper sense thereof , and indeed the onely sense . For how can that be said in succession to be the last , that has a later , that outlasts it ? And that the seven last plagues respect the six first plagues , and consequently the first and second Wo-Trumpet or Plague-Trumpets properly so called , the Remarker himself cannot deny . And the Plagues of the six Trumpets are the very Plagues that the Witnesses are said to smite the Earth withall . And it is wonderfully weak and freakish to run to the Vision in chap. 14. for a plague or two , in respect of which , the Vials may be called the seven last plagues , viz. to those of the two precedent Angels there . Whenas the former of them is no Plague-Angel , that is , no Inflicter of Plagues , but a Preacher of pure Worship , and an advertizer of the approaching judgments of God against Idolaters , and yet of no other than such as are comprized within the six first Trumpets , the fifth and sixth particularly ; And the second a Declarer of that actual judgment befallen Babylon at the close of the sixth Trumpet ; And then comes the third Angel , whose voice , according to the Remarker's own confession , is onely a Premonition in general , touching all the seven Vial-plagues . Wherefore it is not a Plague it self , and no more were the Advertisements of the other two Angels . But I have really proved it to be a glance at the Plague of the fourth Vial , and that after the fall of Babylon and Rising of the Witnesses , which things are nothing to the tooth of S. E. the Remarker , but exceeding true .

And yet here I would have the Remarker to observe how unawares he has stumbled upon Truth , in making the third Angel a Premonitor of the seven last plagues , viz. the Vial-plagues and them to be last in respect of the plagues the first and second Angel give notice of , which undoubtedly are the plagues comprized within the Intervals of the first and second Wo-Trumpets , or Plague-Trumpets , properly so called . The Vial-plagues , I say , are according to him the last plagues , in respect of the Plagues of those two Trumpets , which is the very thing I contend for .

Pag. 285. There 's a stronger Objection in Remarks against the conceit of making the three days and an half of the Witnesses lying dead , signifie the same with three times and an half , than the second here mentioned , viz. That the dwellers on Earth are said to rejoice over them when they are slain , because they tormented them ( viz. by their prophesying and smiting the Earth , &c. ) but they prophesied 1260 days , and during that time smote the Earth with the plagues ; Therefore this slaying of them , are rejoycing thereat for putting an end thereby to those Torments , must be after the 1260 days .

Ans. The Expositor's second Objection is , which he answers in that page , That if the three days and an half be the same with the three times and an half , which is the same with the 1260 days or 42 months , ( which are but various expressions of the three times and an half ) then the Witnesses will be conceived to speak and prophesie while they lye dead . But now this stronger Objection of the Remarker , as he imagines it , which yet is not a jot stronger than the other , is this : That the dwellers on the Earth are said to rejoice over the Witnesses when they are slain , because they tormented them by their prophesying and smiting the Earth , but they prophesied 1260 days , and during that time smote the Earth with the plagues ; Therefore this slaying of them and rejoicing thereat for putting an end thereby to those torments , must be after the 1260 days . This is a mighty argument with the Remarker . But his confidence therein ariseth out of his ignorance of the nature of a Prophetick Henopoeia , which exhibits things done or suffered at several times and repeatedly , under one shew , or at once , as if it were one continued Action or Suffering . The repeated therefore killing of the Witnesses , whether naturally or politically , as occasion was given , at several times is expressed by one killing of them ; The tormenting of the dwellers on Earth by the Witnesses prophesying at several times , is represented as one continued prophesying ; And the Rejoicing of the dwellers upon Earth for their being rid of the Torments the vexatious prophesying of these Witnesses put them to , being repeated as oft as the killing of the Witnesses was , at which they found themselves at ease , toties quoties , is yet exhibited under the shew of one Rejoicing . This is most certainly the nature of a Prophetick Henopoeia , to represent things thus , which the Remarker not considering , imagines a great strength in an Objection , which in reality has no strength at all .

Pag. 289. ᵃ As for the first Reason for the said conceit of the Witnesses , &c. Apocalyptick Nasuteness and Sagacity will not lead one to hold an opinion against which there is such an unanswerable Objection as I take that now mentioned to be . ᵇ As to the second Reason , Half a year in so short a time as three years and an half may be considerable to take notice of . And perhaps it may be also taken notice of in reference to the Profanation of the Temple by Antiochus Epiphanes , and shutting up the Heavens from rain by Eliah ( both which were for the same time ) and so may have partly a Symbolical signification , viz. that this shall be a like short time of Trial , and have the like happy issue . And in Rev. 9.15 . There is a prediction that reacheth to an Hour , which what sense is to be given thereof , this may admit of the same . And the time here signified seems to be like a short discord before a sweet close , and such a turn of affairs as was Iulian's Apostacy before the establishment of Christianity in the Empire , and as also was the Relapse in Queen Mary's days before the settlement of the Reformation ; so is this such a turn before the advancement of Christianity to that Ascendent-state it will gain over its enemies by the Rising of the Witnesses . As to the third Reason , ᶜ This condition of the Witnesses will not be so sad as is imagined , but they are likely to be very heart-whole , and to possess their souls in patience and comfortable hopes of what they have a prospect to be near at hand . And though it seems so incredible that they should recover in so short a time , yet it 's not so , that the commencement of their Recovery should be within so short a time , but their Rising and absolute Recovery may continue long , though it will be to a much better condition than they were in before . ᵈ As to the fourth Reason , The Apologer himself , saith he , makes their Political Death to be represented by their mournfull prophesying 1260 days ; And it is also sufficiently exprest by the suffering none to buy or sell that hath not the mark of the Beast , and also sufficiently implied by the cruel War against them . For to be sure they would not be admitted to any Autority by those who were so enraged against them . ᶜ As to the fifth Reason , This Persecution will chiefly respect ( as I have said ) the strickt restraining of them from tormenting their adversaries as formerly . For having so prevailed as to be about to finish their mournfull Testimony , and to begin to get the Ascedent of their Adversaries before this turn of affairs , their Adversaries jealousie of them by reason thereof , will make them use all watchfull diligence to keep them under . ᶠ And this Answer includes an Answer to the sixth Reason , if it need any . For this is a different War from the former , being not to destroy , but silence and subdue .

Ans. He comes now to the Expositor's six Arguments , whereby he would prove that the three days and an half that the Witnesses are said to lye dead , are the same with the three times and an half , or 1260 days or 42 months . And to the first , which is taken from the obvious answering of three Integrals and an half , to three Integrals and an half , viz. Three days and an half to three times and an half , the same with the 1260 days and the 42 months , he saith , That Apocalyptick Nasuteness and Sagacity will not lead one to hold an Opinion , against which there is such an unanswerable Objection as the Objection even now mentioned . But I have shew'd it to be so far from being an unanswerable Objection , that I have fully answered it , with all ease and clearness imaginable . I will onely add , that Peganius , a very learned and pious Writer , is of that Apocalyptick Sagacity and Nasuteness , that though he do not hold the Witnesses already risen , but that they are to rise in the year 1860 , which is 177 years hence , yet he makes the three days and an half to be the same with the three times and an half or 1260 days .

ᵇ As for his Answer to the Expositor's second Reason , ( which is , That the Affectation of predicting to the curiosity of half a year is improbable ) it is manifold . First , That half a year in so short a time as three years and an half , may be considerable . Secondly , That it may be taken notice of in reference to the profanation of the Temple by Antiochus Epiphanes , and shutting up the Heavens from rain by Eliah , and may be a Symbol of the short continuance of the Trial , and the like happy issue . Thirdly , That there is a prediction , Rev. 9.15 . that reacheth to an hour , which what sense may be given thereof , this may admit of the same . Fourthly and lastly , That it will be such a sudden turn of affairs as was Iulian's Apostacy before the establishment of Christianity in the Empire , and the Relapse in Queen Mary's days before the settlement of the Reformation .

But to the first I answer , That the whole three years and an half is so inconsiderable , that no such small Periods of time are Typified in all the Apocalypse by any number set down therein , the very nature of this Book of Prophecies being such as onely to prefigure the more large or general strokes of Providence and Periods of time . So that to say half a year in respect of three years and an half is considerable , is a mere sophistical quibble . So half an hour would be in respect of three hours and an half , for the proportion is alike in both . The strength of the argument is this , That the Apocalyptick Prophecies intending to prefigure the state of no such small Periods of time by any number , as four years suppose , nay if you will of four times four years , that it is incredible that they should be so curious as to predescribe the condition of just three years and an half , whenas if they had said roundly , four years , it would have served all intents and purposes that three years and an half could do .

To the second I answer , That the three years and an half of the Profanation of the Temple does rather confirm the Expositor's opinion that makes the three days and an half the three times and an half or 1260 days , the outward Court of the Temple being profaned or troden down by the Gentiles for that time , according to the Vision . So that as Antiochus Epiphanes his profanation was a Type of the Profanation and conculcation of the outer Court or holy City by the Gentiles , so the three years and an half is likewise a Type of that Time , they containing 1260 days to be expounded prophetically , as the three years and an half are to be expounded . And the like is to be said of the shutting up the Heavens from rain for three years and an half , that is , as is aforesaid for 1260 days , the time of the mournfull Witnesses , during which time the distilling of the salutiferous doctrine of the Gospel , which should descend upon the people as a refreshing Rain was hindred . Which farther confirms that the three days and an half is three times and an half , and refers to the state of things in the 1260 days of the mournfull Witnesses . And that therefore the three years and an half of Antiochus his Profanation of the Temple , and the shutting up the Heavens from Rain by Elias , are no Symbols of a short continuance of the Trial , though they may be of the happy issue of things in the Conclusion .

To the third I answer , That [ Hour ] Apoc. 9.15 . signifies there the same that time ; And if half a day here will be admitted to signifie half a time , the Remarker and Expositor are agreed . For I hope he will not stick when he has once admitted that the half day signifies half a time , to acknowledge that the three days will signifie three times ; so that then it will be , Three times and an half , or a Time and Times and half a Time , as Daniel has it , which is the thing the Expositor contends for .

To the fourth and last I say , That the turn of affairs were very sudden indeed upon Iulian's shorter reign than half of three years and an half ; and his Successors , as he before them , being Emperours of the whole Roman Empire might quickly re-establish the Christian Religion therein ; But if once the Reformed Kingdoms and States , or People were over-run again with Popery , there being no one Emperour or Head over them all , the Remarker's conceit is not credible . And as for Queen Mary's reign , it was almost twice three years and an half , and that Recession respected onely the Dominions she was Queen of . So that if in her time there had been as many Nations overflown again with Popery , as have now been converted from it to the Gospel , the rest of the Witnesses would have been left in the lurch , and lain still in the dead slate they were in before . But the Rising ought to be general , unless there be some thing intimated to the contrary . But lastly , it is not enough for the fulfilling of the Remarker's sense of these three days and an half , that there be a sudden turn of things , but that the ill plight of the Witnesses should be confined to just three years and an half , which is a thing not onely incredible , but even ridiculous for one to conceive . But yet , all that is brought , which does not evince this , is nothing to the purpose . And I am confident nothing will ever be brought to evince it .

ᶜ The Remarker's Answer to the Expositor's third Reason , which is , That if the State of the Apostolick Church be ever brought to so sad a condition as is represented by the karcases of the two Witnesses lying dead in the streets of the great City , it is incredible they should recover again within the space of three years and an half . To elude the force of this argument , the Remarker point blank against the description of the condition of the slain Witnesses , first makes their state more joyous and comfortable than can possibly comply with that sad Representation of them in the Type thereof . They are slain by the Beast out of the Bottomless pit , and their dead bodies lye exposed in the street of the great City . What a comfortable and heart-whole condition is this ? The best that can be said of it is , They are in the state of Death for the present , but may in time be raised out of it . But for the present time , what can be more dismal and sad ? And the other trick of evading is , That though it seems so incredible that the Witnesses should recover in so short a time , yet it is not so that the commencement of their recovery should be within so short a time . To which I say it is altogether incredible , that it will ever appear that Popery has overflown the Reformed Nations , States and Kingdoms for that short space of three years and an half just , and then at the expiring of that half year the Recovery of the Witnesses should presently commence , the Apocalypse , as I noted above , having no aim to design such small moments of time , nor it being at all probable that the Pope and his Hierarchy , having once again got the reins into their own hands , of Western Christendom should not by their notable policy and vigilancy be able to retain their power entire , for above three years and an half together . And then in the second place I add , there is no such distinction discernible in the Vision as to make a difference betwixt their Recovery , and the commencement of their Recovery : Unless one would conceive that the spirit of life from God entering into them and their standing on their feet to be the commencement of their Recovery , and their ascending into Heaven in a Cloud the Recovery it self . But being their Death from which they are revived , is a Political Death ; so soon as they were alive , they were Politically alive , and their ascending into Heaven upon a call thither is but a more full expression of the same state , or may regard more properly those of the Witnesses that were called to the higher Ranks of Political Offices and Honours .

ᵈ The Expositor's fourth Reason is , That if we restrain the lying dead of the Witnesses to the three years and an half at the end of their prophesying , there is nothing in the Vision to represent their Political Death ( to which their Resurrection relates ) before that time , though they have been dead in that sense at least 1260 years already . To which the Remarker answers , That the Apologer himself makes the Witnesses Political Death to be represented by their mournfull prophesying 1260 days , and it is also sufficiently expressed by suffering none to buy and sell , and by the cruel War against them . But to this I reply , That the Apologer of Expositor does not make their Political Death to be represented by their mournfull prophesying 1260 days , but makes it onely synchronize therewith . And for the rest of the Remarker's Answer , it is impertinent to the Expositor's Reason , who says there is nothing in this Vision of the Witnesses that sets out their Political Death for 1260 years together , though it mention their Resurrection . So that this Vision must be wretchedly maimed according to this false Gloss the Remarker puts upon it . And though there be war and overcoming , and forbidding to buy or sell mentioned in the next Vision , yet that Vision is not this , nor is their Death there mentioned , which is Antithetal to Resurrection from the Dead . And besides , chap. 13. vers. 7. It is onely said that it was given to the Beast to make war with the Saints , and to overcome them , which does not at all imply their Political Death for 1260 years , for they may overcome them onely at the last at the end , as in the letter of the Vision , chap. 11. vers. 7. Nor does the prohibiting to buy and sell imply that Death of the Witnesses for 1260 years together , there being no intimation of the extent of time in the business . Whence there is a necessity that the three days and an half , which is the three times and an half , equivalent to 1260 days , must denote the Time of the Political Death of the Witnesses , that the 42 months War , and the Beast's overcoming the Saints , chap. 13. vers. 5. both the victory and war may be expounded accordingly , as equal to , and coincident with the three days and an half , or three times and an half , and to the 1260 days . Whence we may understand that this Answer of the Remarker is most miserably forced , weak , and far-fetched .

ᵉ The Expositor's fifth Reason is , That being the Witnesses have lain slain in a Political sense so long , and have been so often slain , even many hundred thousands of them in a natural sense , before the end of their mournfull Witnessing , it is unconceivable what persecution or oppression in these last three years and an half different from what they had endured before , should befall them , or more worthy taking notice of ▪ that the former should be omitted , and these by the karcases lying three days and an half in the street , be represented . The answer of the Remarker here is very slim and lank to this fifth Reason , he acknowledging the persecution and oppression for these three days and an half , nothing comparable to the severities of that in the 1260 days of the mournfull prophesying of the Witnesses ; but discreetly letteth slip the main question , why so gentle a persecution in comparison , and of so small continuance , should be noted in the Vision , and one more than three hundred times longer for duration , and more bloudy , rude and barbarous for all manner of cruelty , should be omitted . This he wisely declines to say any thing to , it being such as to which nothing can be said .

ᶠ The Expositor's sixth and last Reason is this , That whereas it is said , vers. 7. And when they shall have finished their Testimony , the Beast that ascendeth out of the bottomless pit shall make war against them , and shall overcome them and kill them : that unless his sense be admitted , there is till the end of their prophesying neither any war , nor any overcoming , nor any killing of the Witnesses , which is point blank against the truth of History . What says the Remarker to this ? His former Answer , says he , is an Answer to this , if it need any . For this is a different war , saith he , from the former , being not to destroy , but to silence and subdue . And yet this is notified , and the other omitted . What will not one say that is wedded to a fond opinion ? But the Vision does not onely omit the forty two months war against the Witnesses , and that continued slaughter either Political or Natural above three hundred times of longer continuance than this slighter distress of three days and an half , but does naturally import that there was no war against the Witnesses till they had finished their 1260 days witnessing , if we adhere to the cortical sense as the Remarker does ; which is point blank against the truth of History . For the Text saith , And when they shall have finished their Testimony , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bestia illa ascendens ( so Beza ) which S. Iohn had his eye upon , That Beast ascending out of the bottomless-pit , shall make war against them , &c. Which implies he came out of the pit just upon the finishing their Testimony , ( when they had said their say ) to assault them , &c. As it is said , chap. 13. upon the wrath of the Dragon against the seed of the woman , and his resolution of making war against them , that S. Iohn saw 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Beast ascending out of the Sea , which implies the first appearance of him . And the very words , When they shall have finished their Testimony , the Beast shall make war against them , does plainly and naturally imply he shall not war against them before , but that then coming out of the Pit , or out of the Sea , he will presently set upon them . He that can shut his eyes against such plain truth , I pray God he may not become blind for ever .

Pag. 291. Whereas it is supposed there hath been such evident proof that the Vials follow the Rising of the Witnesses , the contrary , I suppose , hath been made sufficiently evident ; whereby the fansied Mathematical Evidence , that the Reformation must be the Rising of the Witnesses , comes to nothing . And the change by the Reformation was not so vast and stupendious ( as it 's here said to be ) but that it 's sufficiently prophesied of by the second Vial , which does very aptly signifie it , it consisting chiefly in rejecting the Pope's Autority with some corruptions , which were incident to the owning of it .

Ans. This last Remark is nothing but a Triumph before Victory , he supposing he hath produced such Objections as do enervate the Expositor's arguments for the placing the Vials after the Rising of the Witnesses , whenas in truth all his Objections are as weak as water , and as tender as any Cobweb , as I have manifestly shewn ; nor is there any unprejudiced eye but will easily discern it , and consequently that , the Reformation begun by Luther is the Rising of the Witnesses , is no fancy , as the Remarker reproachfully calls it , but a solid Truth , and even of Mathematical Evidence and clearness . And whereas he would lessen that Illustrious passage of Providence the Reformation , ( which of a truth was very glorious and stupendious ) by saying it consisted chiefly in rejecting the Pope's Autority with some corruptions incident to the owning of it ; I say here in England for example , not onely the Pope's Autority was rejected , but all the corruptions of that Church that can be properly called Antichristian , and such as are described in the Expositor's Idea of Antichristianism : From the imputation of all which he has solidly and impartially vindicated the Church of England at the End of his Synopsis Prophetica , as any one may fully understand that reades that Vindication without prejudice . So that the Constitution of things as to the worship of God is reduced to the state of those times that are Symmetral , before the Apostacy came in . This has the ineffable goodness of God by his Providence brought to pass , but that we have made no better use of it , of whatever party we are , lyes at our own doors . And a sad reckoning I fear will fall to their share that grumble and murmur against so laudable a constitution of things , under which they may live an holy , innocent and Apostolick life here , and hereafter arrive thereby to eternal glory .

The works of the flesh , saith the Apostle , are manifest , which are these , Adultery , Fornication , Vncleanness , Lasciviousness , Idolatry , Witchcraft , Hatred , Variance , Emulation , Wrath , Strife , Sedition , Heresies , Envyings , Murthers , Drunkenness , Revellings , and the like ; of which the Apostle tells us , that they that doe such things shall not inherit the Kingdom of God . But the fruit of the Spirit is Love , Ioy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance . And as to the former he saith , That they that are Christ's , have crucified the flesh , with the affections and lusts . And as to the latter he admonisheth ; If we live in the spirit , let us also walk in the spirit .

But now if we crucifie the one , and live and walk in the other , shall we not then be in reality , no conceited and presumptuous Saints , so fansied by our selves onely , or by our own party , but truly become such in the sight of God and all discerning people ? And this assuredly those may attain unto , who under the dispensation of God's Providence are called unto the Communion of the Church of England , if they be not wanting to themselves in the use of the advantages thereof . And if so , what can the cavilling at , and calumniating the Constitution of things , what the vilifying and speaking contemptibly of them , and what the Insensibleness of the wickedness of Schisms and Divisions ; what can these proceed from , but from the Spirit of Pride and Hypocrisie , which would seem some extraordinary thing in Religion , when indeed it 's nothing but its mere self , that is , a proud , Hypocritical , and many times Hypochondriacal Spirit fermenting and swelling it self into a conceit of its affecting a more perfect state of Holiness and Saintship than is consistent with communion with the publick Religion established by Divine Providence , here in England suppose ; but in the mean time it self neither crucifying the flesh , nor the lusts , nor ill humours thereof , as Hatred , Variance , Emulations , Strife , Wrathfulness , Schismaticalness , Fierceness of Spirit , &c. nor walking in the Spirit of Love , Peace , Long-suffering , Gentleness , Goodness and Meekness , whenas the Wisedom that is from above , is first pure , then peaceable , gentle , &c. And therefore this is a false satisfaction of a tumid mind , that has no real thirst after true Holiness and Righteousness indeed , such as the Spirit of God has exhibited the light of to us in the Scriptures , but this false spirit would cloathe it self in a counterfeit shew of Saintship of its own devising and rellishing , which being extravagant and out of the road of the established Rule , it fondly hopes will approve it self to be extraordinary .

And truly this is the ordinary cheat whereby spiritually proud men impose upon themselves and others that are no wiser than themselves . They think themselves extraordinarily holy , and singularly Religious for their extraordinary zeal against , or contempt of the publick Religion appointed by the special Providence of God and the Sovereign Autority of the Nation , and deem it in a manner profane , because common or publick . Whenas if they would but cast their eyes upon those Texts above cited , that set out so fully and expresly the works of the Flesh , and the fruit of the Spirit , and examine themselves by that Rule that is so intelligible , and wherein there is no freakishness nor canting , and resolve to indulge themselves in no sin ( as there is no sin required as a condition of Communion with the Church of England ) and out of a firm faith make their earnest addresses to God for strength and assistence to overcome all our inward corruptions , and perfectly to mortifie the old man , that we may attain to that newness of life , through the Spirit of Regeneration , and so be wholly quit of the works of the Flesh above enumerated by the Apostle , and walk in the spirit and the fruits thereof . I say , if they would examine themselves whether they doe thus or no , whether they have mortified , or at least do sincerely endeavour to mortifie all those works of the flesh there mentioned , or any other any way a-kin to them ; and whether they be revived into those fruits of the spirit there specified , and have a real savour and rellish of them , and are ashamed in themselves , and perceive it a burthen to them , to find themselves in any other Temper , this is the onely way for them to discover their own Hypocrisie , and to bring them into a true method of becoming real Saints indeed . And this they may be , holding communion with the Church of England , as I shew'd above . But to bear themselves high in their own conceit , for their pragmatically fansying ( rather than espying ) faults in the Constitutions of a Church so well established , and to have a huge zeal for a purer external Reformation of the Publick , while that private internal Reformation ( upon a false satisfaction of mind from that zeal for an outward ) is so blindly neglected ; this is the most effectual method I know to make them become , and ever remain haughty and headstrong Hypocrites , and as to all true and real , spiritual Religion very cold and dough-baked Christians . This high , haughty , but really empty Schismatical Spirit is the very pest of the Reformed Churches , and I pray God it may never prove the utter Ruine and Destruction of the Reformation . And let this serve for a Return to the Remarker's rude and irreverent scorn and contempt he has cast upon the Reformation ; wherein Divine Providence it self suffers , and his Spirit of Prophecy , who has plainly declared it to be the Rising of the Witnesses , as has been above demonstrated , mauger all the pretended Objections of the conceited Remarker .

But now lastly , Whereas the Remarker will have the Reformation sufficiently prophesied of by the second Vial onely , it is a thing utterly incredible that so glorious a passage of Providence should be passed over with so short and slight an intimation ; which is onely this : The second Angel poured out his Vial on the Sea , and it became as the bloud of a dead man , and every living soul dyed in the Sea . This is all according to him that prefigures this stupendious passage of Providence ; whenas the Victory of the Primitive Christianity over Paganism is set out most magnificently and copiously at the opening of the sixth Seal , chap. 6.12 . as also again by the victory of Michael over the red Dragon , chap. 12.7 . and there are great Acclamations and Rejoicings thereupon ; But according to the mind of the Remarker the victory of the Evangelical Christians over Antichrist and horrid Enemy of the Church of Christ , and over Pagano-christianism consisting of many gross Superstitions , and multifarious Idolatries , and execrable Cruelties and Butcherings , nothing inferiour to those of the red Dragon ; all this is hudled up into two or three lines without any Acclamations of Ioy , Doxologies or Songs of Thanksgiving for such an inestimable Mercy , which yet to such a vast atchievement of Providence , according to the usual mode of the Apocalypse , ought expresly to have been annexed . Wherefore though the second Vial may be a Type of the settled state of the Reformation after some short Reciprocations of affairs after the Rising of the Witnesses , yet it cannot be in any reason or congruity of sense reputed the Type of the Reformation it self in its first and fresh appearance , which is most properly the Rising of the Witnesses , and upon which are those joyfull Acclamations and Doxologies , or Songs of Thanksgiving , chap. 11.15 , 16 , 17. as the Expositor by unexceptionable and invincible Arguments has proved .

And then in the second place , As it is incongruous to conceive the second Vial to be the onely Prophetick Type of the Reformation , so it is also impossible it should be so . For it being so firmly demonstrated , that the Vials , all of them follow the Rising of the Witnesses , if the second Vial be the onely Type of the Reformation , it will yet follow , that the Rising of the Witnesses ( which is also repugnant to the Remarker's Hypothesis ) is already past , the Reformation , together with the second Vial , according to the Remarker , being already come ; and therefore I demand of him , what event of Providence , which is past , is prefigured by the Rising of the Witnesses . None certainly can be found but the fresh appearance of the Reformation before its perfect settlement . It is that which was prefigured by the Rising of the Witnesses ; and the Settlement thereof by the second Vial. The Interval betwixt is the first Vial , viz. The intoxicating cup of wrath , envy and dementation on those that had the mark of the Beast , with their unsuccessfull endeavours therefrom , to extinguish the Reformation in its first appearance , and in its first freshness and tenderness to have strangled it , as the Serpents sent from Iuno would have done Hercules in his Cradle . Thus easie is Wisedom to him that understands ; But a confused and prejudiced mind will intricate all things .

But he that has a mind clear and unprejudiced , cannot fail of assurance in this present point , if in reading the two first Visions of the Opened book , he closely observe these few things following ;

First , That the two Visions begin from the same Epocha ( I mean the Visions comprized , the first of them , in the eleventh Chapter , and the other in the twelfth , thirteenth and fourteenth Chapters ) which that they do has been demonstrated in my Answer to the Remarks on the place , and granted in some sense by the Remarker himself ; And that they end in the same times , viz. with the last Vial , which contains a full and final overthrow of Babylon , or the Beast and false Prophet , which is manifestly proved by me against the Remarker . So that these two first Visions are Synchronal .

Secondly , That both the first and second Vision contain a War with the Beast , and that the event of that war is an actual , but partial overthrow of the Beast or Babylon , called the great City , as is manifest from chap. 11. vers. 11 , 12 , 13. unto which answers the actual fall of Babylon in the second Vision . Which must needs be actual , else the Angel would speak an untruth , chap. 14. vers. 8. and but partial , because it both answers to that in the first Vision , and precedes the seventh Vial in the second , before which the full and final overthrow of Babylon is not . And whereas , Prophecy is anticipatory History , and yet no actual success of the forty two months war , but this fall of Babylon is prefigured in this second Vision , it is plain that this is the success thereof , and therefore the very same with the partial fall of the great City and Rising of the Witnesses in the first Vision . Which was in the last half day of the three days and an half , or in the last half time of the three times and an half . Whence the fall of Babylon the Angel brings news of must be so too , and not before , because the upshot of that war also was not till then .

Thirdly , That forasmuch as the fall of Babylon in the second Vision is the same with the fall of the great City and Rising of the Witnesses in the first , and this latter is just at the close of the sixth Trumpet , the former must be so , viz. the fall of Babylon must be at the close of the sixth Trumpet also .

Fourthly , Forasmuch as this fall of Babylon and Rising of the Witnesses is an ample Object of Ioy and Thanksgiving to the Evangelici , the Witnesses and sealed Souldiers of the Lamb , against whom the Beast warred , and was too hard for them all along , though they held out through patience , and faith , and hope of promised success at last , chap. 13. vers. 9 , 10. therefore as there is a joyfull message by an Angel of the actual fall of Babylon in the second Vision , chap. 14. vers. 8. so it is impossible but those Acclamations in Heaven and Doxology of the Elders , chap. 11. vers. 15 , 16 , 17. should respect the partial , but actual fall of the City and Rising of the Witnesses , it being so ample an Object of those joyfull Acclamations , and of that thankfull Doxology , and there being nothing betwixt but the gracefull ushering them in with the sound of the seventh Trumpet . Whence it is plain they respect that event , as it is also from that passage in the Doxology it self , vers. 27. where thanks is given to God Almighty , because he has taken to him his great power , and hath reigned , viz. in that fall of the great City and Rising of the Witnesses ; in this he re-assumed a considerable part of his Kingdom which Antichrist had usurped .

Fifthly therefore , We being so well assured that the partial fall of Babylon and Rising of the Witnesses is the Object of the joyfull Annunciation of the second Angel , chap. 14. and of the Doxology of the Elders , chap. 11. and meeting in the very next Vision , viz. that of the Vials , with a Song ( prefixt thereto ) of praise and thanksgiving by the Victors over the Beast for an actual , but partial Victory ( actual , because it is said therein , chap. 15. vers. 4. For thy judgments are made manifest , viz. in this late fall of Babylon , which yet is but partial , because this Song is prefixt before the Vials , which are to bring to pass the fall and final ruine thereof ) and there being no precedent actual and partial victory but this in the fall of the City and Rising of the Witnesses , which may be the Object of this Song of Thanksgiving , like that of Moses upon the overthrow of Pharaoh at the Red Sea , it is impossible but this Song must be to the same effect with the Doxology of the Elders , and synchronize with it .

Sixthly therefore , It is as clear as noon-day , That , that Doxology of the Elders immediately following the sixth Trumpet , this Song of Moses and the Lamb must immediately follow the sixth Trumpet .

And lastly , All the Vials following the Song of Moses and the Lamb , that they all follow the sixth Trumpet and the Rising of the Witnesses , and consequently , there being no part of the two first Visions of the Opened book ( which begin from one Epocha , and end with the seventh Vial ) that prefigures that notable , and indeed stupendious Atchievement of Providence in causing so many Provinces , Principalities , Nations and Kingdoms to cast off the Pope in the late Reformation , unless this of the partial fall of Babylon and Rising of the Witnesses ( for all the Vials are after their Rising ) it necessarily follows that the aforesaid Reformation is the partial fall of Babylon and the Rising of the Witnesses , which was the thing to be demonstrated .

And this succinct Master-Reason of the Expositor , as I may so call it , may go for a more general Confirmation of all his particular Reasonings on this subject , ( though they are sufficiently firm also of themselves ) and shews how skilfully he has allotted the several passages of the two Visions that follow the fall of Babylon and Rising of the Witnesses , to several of the Vials , which are certainly in that time after the said Fall and Rising . It shews also the assuredness of his judgment in making the three days and an half , that the Witnesses lye slain to be the same with the three times and an half or 1260 days , and that the Expositor's six arguments for it , as they are rational in themselves , so they conclude a certain Truth , and that the Remarker's Answers to them are mere Whifling . For the late Reformation being demonstrated to be the Rising of the Witnesses , all the Remarker's conceits about this matter are quite out of doors .

These are the genuine Corollaries of this solid Demonstration , as to speculation , but as to use this one is inestimable , That it naturally gives a stop , with all that are not out of their wits , to their conceiving any hopes of Innovations in State or Church from the near approach of the Rising of the Witnesses , the completion of that Prophecy being so plainly past : And farthermore , for the quieting of their Spirits does plainly inform them of the Excellency of the Reformation made by our Reverend and Royal Reformers here in England , and that therefore to separate from such a constitution so well approved of by Divine Testimony , is a piece of gross disobedience to the Magistrate , and hatefull Ingratitude to the goodness of God , and his benign Providence over his Church .

ARITHMETICA APOCALYPTICA , OR A RESOLUTION TO Three main QUERIES Touching the NUMBERS OF THE Medial-Visions OF THE APOCALYPSE , Added by way of APPENDAGE to the Answer to the foregoing REMARKS UPON Dr. HENRY MORE HIS APOLOGY .

LONDON , Printed by M. F. for Walter Kettilby . 1684.

ARITHMETICA APOCALYPTICA , OR A RESOLUTION to Three main QUERIES , &c.

WHile my Answers to the foregoing Remarks were in the Press , by a lucky Providence there came into my hands certain Apocalyptick Papers sent me in a Letter from a friend , who desired my judgment touching them . The Papers were the more welcome , because the Authour of them seemed to be convinced of that grand truth contended for by Dr. H. M. in his Apology , viz. That the Protestant Reformation was the Rising of the Witnesses . To which that Authour addeth also , that they rose in the year of our Lord 1559 , but that their mournfull Prophesying did not conterminate , as naturally it doth , with their Resurrection and Ascension , but was to continue 127 years longer , and to expire in the year 1686. In which year he declares with a strange scheme of Enthusiastick confidence , that Babylon will be utterly ruined , and all Antichristianity quite rooted out of the Church . Which look't so like an intended defeat to the important usefulness of the assurance of the Doctrine , That the Witnesses are risen already , which is the quieting mens minds , and preventing stirs and commotions , and the conciliating a good opinion of the present constitution of things in matters of Government and Religion here in England , that I thought I was obliged the more narrowly to consider the grounds of so Triumphant a conclusion ; And especially ( my friend in his Letter pressing me the most earnestly thereto ) to settle according to my best judgment the Epocha of the Medial Visions , which the Authour of those Papers makes to be the year of our Lord 426. Which depends upon his making the Epocha of the Sealed-book-prophecy and the Opened-book-prophecy to be the year 66 , in which he supposes that S. Iohn received those Prophecies in the reign of Nero. Wherefore to demonstrate the folly of that Enthusiastick confidence in the Authour of those Papers , according to my friend's desire , I have here settled the true Epocha of the Medial Visions , or of the Apostasie or Reign of Antichrist , the usefulness of which we shall consider in its due place .

Nor content with this , I have prefixed two other Queries that tend to the satisfaction of them that urge against the truth of the doctrine , That the Witnesses are risen , that they are made to rise while the last semitime is but current , and not expired , as if this destroy'd the usefulness of the Prophecy , by giving so large a latitude of time as the space of 180 years for the fulfilling its prediction , and were also inconsistent with its synchronizing with the 42 months and 1260 days , those days not admitting of any latitude , but necessarily signifying strictly so many years . The use therefore of these two first Queries for the solving this difficulty , I shall also take notice of in its due place . In the mean time we shall produce into view the Queries themselves , of which this is

The first ,

Whether Daniel's Three times and an Half , however disguized or varied into 42 months and 1260 days , be not the standing Authentick measure of the Medial-Visions of the Apocalypse ?

The second ,

It being granted that Daniel's Three times and an Half is the standing Authentick measure of the Medial-Visions , what may be the genuine use and purpose of varying them into 42 months and 1260 days ?

The third ,

What is the precise Epocha of the Medial-Visions , or of the Apostasie or Kingdom of Antichrist ?

These be the three Queries . And as to the first I say , That Daniel's Three times and an Half , or seven Semitimes , is the standing Authentick measure of the Medial-Visions of the Apocalypse . Of which that of the woman in the Wilderness is one , of whom it is said , Apoc. 12.14 . That she was there to be nourished for a Time , and Times , and half a Time , with which abiding of the woman in the Wilderness , The Entireness of the Rule of the seven-headed Beast restored , The Outer Court troden under foot by the Gentiles , The two Witnesses prophesying in sackcloth , The entire Dominion of the two-horned Beast or false Prophet , or of the great Whore or Mystical Babylon , according to Mr. Mede , and according to the truth , do synchronize . Of all these Visions therefore are Daniel's seven Semitimes the standing Authentick measure for the computing the event of any Medial-Vision , however varied into 1260 days and 42 months ; nor is there any more precise restriction as to eventual prediction , than there would have been , though the expression of Three times and an Half or seven Semitimes had never been varied into 42 months and 1260 days . And my Reasons for this my Assertion are these .

First , It looks something absurdly and derogatorily to the Omniscience of the Spirit of Prophecy , as if he were farther advanced in Knowledge in St. Iohn's Time than in Daniel's , and as if about 600 years nearer approach to the event predicted , enabled him to count the duration of the little Horn with eyes in St. Iohn's time to the punctuality of a year , whenas in Daniel's time he could count it onely according to those large measures of Semitimes , each of which contains 180 years . This methinks looks very uncouthly and absurdly . Indeed if he had not counted the reign of the little ruffling Horn with eyes by any parts of time , but onely predicted that such a Polity would appear during the fourth Kingdom , and then after in the Apocalypse told accurately the time of its duration , whether 42 months or 1260 days prophetical it would look unsuspectedly , but things being as they are , they plainly look derogatorily to that perfection of Prescience in the Spirit of Prophecy , to fansie he foretold the time of the Event an hundred and eighty times more punctually at 600 years nearer approach thereto , viz. in St. Iohn's time , than he did at that distance in Daniel's time , as if he wanted that advantage then which he had afterwards .

Secondly , It is plainly suggested by the Spirit of Prophecy , chap. 12. from those two places compared together , vers. 6. And the woman fled into the Wilderness , that they should feed her there a thousand two hundred and threescore days : and vers. 14. And to the woman were given two wings of a great Eagle , that she might fly into the Wilderness into her place , where she is nourished for a time , and times , and half a time : It is plainly , I say , hence suggested , That the expressing of the duration of the Medial-Visions by 1260 days is not for any more accurate account ( from some known Epocha ) of the time of the predicted Event ; For then the time of the woman's abode in the Wilderness should have been expressed in the first place by those more general and lax measures of , a Time , and Times , and half a Time , or seven Semitimes , but then afterwards by that more strickt and minute measure of a Day , as intimating the event to be predicted even to a set Prophetical Day . But it being quite contrary , it is a plain insinuation that Daniel's seven Semitimes is the Prophetical measure to estimate the true time of the events by , and not those lesser parts of time a Prophetical Day or Month , this measure of Daniel being placed not onely after the 1260 days in this and the foregoing Chapter , but also after the 42 months there mentioned to be a key to the right understanding of these Variations .

Thirdly , It is apparent that the variation of the seven Semitimes is not intended for any more punctually and restrictively predicting the event , for that the variation would then have been onely into 1260 days Prophetical . But it being also into 42 months , it will entangle the account , and make the Prophecy seem to contradict it self , and imply things impossible to be possible , that is , that the Prophecy shall predict true as to time , and not true at once . For if the Event predicted fall within the last part of time , suppose , the last Prophetick Month , though but a little after the beginning thereof the Prophecy is true , but the same or what is necessarily and intimately Synchronal to it , not falling out in the last of the 1260 days , according to which expression it should do , it makes the prediction false . And indeed there is the same reason of the last Semitime . In the fifth month whereof , if the woman go out of the Wilderness , the prediction is true ; but sith it is not in the last month , nor in the last day , it is doubly false . Whence it is manifest that those variations of the seven Semitimes into 42 months and 1260 days are onely Cortical in the external Celature of the Vision , are mere Numeral Diorisms , not Prophetical Numbers restraining the event to any closer pinch of time than if the duration of the Medial-Visions had been in every place expressed by seven Semitimes .

Fourthly , In the Vision of the two Witnesses , who while the Outer Court is troden down by the Gentiles for 42 months , do mournfully prophesie 1260 days , which is the same time in other Terms , the Spirit of Prophecy reducing all at last in this Vision , Apoc. 11. vers. 8.11 . to three days and an half , does himself set his Seal to this truth , That as to the restrictive prediction of the event there was never greater preciseness intended , than what that latitude of numbering by Semitimes did require , which is very lax . And that by three days and an half , three times and an half , or Daniel's seven Semitimes are signified , that Assertion by invincible demonstration in the Apology ( I mean by those six solid arguments , which the Remarker as eager and keen as he is upon the business to invalidate them , has but shewn his own weakness in attempting it ) is made good to any intelligent and unprejudiced Reader . Wherefore by the Reduction , in the close of the Vision , of the 42 months and 1260 days to Daniel's three times and an half ( expounding [ Day ] by Time first , as it does most certainly sometimes so signifie , and therefore from the abovesaid arguments , as certainly so signifies here ) we may be assured from the Testimony of the Spirit of Prophecy himself , that the onely standing Authentick measure of the duration of the Medial-Visions , is Daniel's seven Semitimes . But there is a necessity of reducing the signification of Day to that of Time first , because a Prophetick day signifies but one natural year , but a Time a Prophetick year , which is 360 natural years .

Fifthly , The nature of the things predicted to come to pass at the expiration of the Time of the Medial-Visions is such , that their accomplishment cannot be effected in the space of a single Prophetical day . Such is a considerable breaking the entireness of the Dominion of the little Horn with eyes , or of the two-horned Beast , the false Prophet or Whore of Babylon , the fall of the tenth part of the City and Rising of the Witnesses , at which such Acclamations as these are heard in Heaven . The Kingdoms of the World are become the Kingdoms of our Lord and his Christ , chap. 11. vers. 15. And chap. 15. that Song of Moses and the Lamb is sung by the triumphant Harpers on the Sea of glass , Great and marvellous are thy works , Lord God Almighty : Iust and true are thy ways , O King of Saints : Who shall not fear thee , O Lord , and glorifie thy Name ? For thou onely art holy , for all Nations shall come and worship before thee , for thy judgments are manifest . Surely all this must not signifie such small Atchievements as can be brought about in one single year . And as Rome was not built in one natural day , no more could so great a ruine of the Roman Polity or Hierarchy , though but partial , be effected in one Prophetical day . Which unless we reckon by Semitimes , must of necessity be the measure we reckon by . Wherefore it is plain from the nature of the things predicted , though they were not come to pass , that they are not to be atchieved in one single year or prophetick day , and that therefore the variation of the seven Semitimes into 1260 days was never intended , for so precise an indication of the predicted event , as to limit it to a single year . And the 1260 days and 42 months being but the variations of the same seven Semitimes of Daniel , there is the same reason of the months also , that neither of them imply a greater strictness than that ancient Authentick standing measure in Daniel , A time , and times , and half a time . But as I said , if we stick not to this , the onely measure is by Prophetical Days .

Sixthly and lastly , To all this for our farther assurance , that Daniel's measure is the onely measure to measure the true time of the Events of the Medial-Visions by , we may add , that one real Specimen , which indeed involves in it all the middle Synchronals , namely , The Rising of the Witnesses . Which , forasmuch as I have so firmly demonstrated the effusion of all the Vials to follow , it is as firmly from thence sure and manifest , that the Reformation begun by Luther , and spreading and propagating it self thorough so many Countries , Principalities and Kingdoms , is the completion of that Vision of the Rising of the Witnesses . Which noble Event predicted in this Vision , it is manifest according to History , was not restrained to a Prophetick day nor month neither , but fell out simply , as was predicted in the last Half day , or last Semitime of the seven . But that the Vials follow the sixth Trumpet or Rising of the Witnesses , and that consequently the abovesaid Reformation is the completion of that Vision of the Witnesses Rising , I thought it was even with Mathematical evidence made good in the Apology ; but I hope now , whoever carefully peruses the foregoing Answer to the Remarks , made by so keen a Remarker , will find that the Answerer has had occasion given him of so fully and clearly confirming , and invincibly evidencing the forementioned Assertion , that it will not be in the power of any one that closely attends to what is written any longer to hesitate about the truth thereof , nor consequently to doubt of this present Truth , That Daniel's seven Semitimes is the onely real and Authentick standing measure , according to which the Events of the Medial-Visions are to be computed , and their truth examined from a certain Epocha .

Which first point being cleared , we are in the next place to enquire what may be the genuine use and purpose of varying Daniel 's seven Semitimes into 42 months and 1260 days in these Visions of the Apocalypse . For certainly there is no trifling in so sacred a Writing .

For , to begin with what may seem slightest , first , Daniel's Time and Times , and half a Time , being so often to recur in the Medial-Visions , if there had been no varying of them into the 42 months and 1260 days ; I may add also into the three days and an half , the outside of the Visions would have looked more homely and bald , whenas this variety gives grace and ornament unto them . Nor can this Reason seem trisling , if we consider that God and Nature in Plants and Animals does not affect onely what is wholsome and usefull , but adds also thereunto what is handsome and beautifull .

But secondly , It seems very requisite , yea even necessary for the Apocalyptick styles , which describes bodies Politick , which are to continue for many Ages together by the Symbol of some particular Beast , or single humane Person , man or woman , which it would be indecorous to declare , they were to continue a Time , and Times , and half a Time , which either conveys nothing to the mind of the Reader , or else , if plainly expressed , the space of twelve or thirteen hundred years , when no particular Beast , nor any single man or woman can be conceived to live so long ; It was , I say , necessary for the Apocalyptick style to turn Daniel's Time , and Times , and half a Time into 1260 days or 42 months , that the Cortex of the Visions might keep decorum in those Symbols of living Creatures , and they not be said to continue so extremely much longer than is agreeable to the Laws of Nature . Upon which account of Decorum , or adorning the Cortex with the smooth shew of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the karcases of the slain Witnesses are said to lye but three days and an half unburied , though those three days and an half are the same with Daniel's three times and an half . But to have said either here or elsewhere for , A Time , and Times , and half a Time , Three years and an half , had been quite out of the road of the Prophetick style , which never names a year for a year of years , though a Time signifies such a Prophetical year , as I may so call it , but it is no where in use , and it would imply that no less than 360000 years were the space of the Millennium , or Ligation of Satan .

Thirdly , The denoting Daniel's seven Semitimes , one while by Days , and another while by Months , and the applying the numbering by days , of which the Sun is governour to the children of the Day , the truly Evangelical Church , and the numbering by Months , which respects the Moon , who is the Governess of the Night to the Apostatized persecutive Church , is a farther piece of instructive Elegancy , even in the exteriour Cortex of the Medial-Visions , characterizing thereby the Gentiles that tread under foot the Holy City for forty two months , and the healed Beast with seven blasphemous Heads , to whom it was given to make War with the Saints also 42 Months , by the infamous Note of the children of darkness , but characterizing the true Church and unapostatized Evangelical Christians , who were to be nourished in the Wilderness [ chap. 12.6 . ] 1260 days , and the mournfull Witnesses , chap. 11. that were to prophesie in sackcloth 1260 days , and to be raised from the dead , after three days and an half , by the glorious Title of the children of light .

Fourthly , This variation of Daniel's Semitimes into 42 Months and 1260 Days has not this office onely of duly characterizing the two Parties , the Apostolical and Evangelical Church in commendation of the one , and detestation of the other ; but is farther serviceable to us for the more distinct knowledge of the Visions , that we do not confound into one such parties as are two , and notified to be so by this character . And hence it is that Mr. Mede is sound solidly and judiciously to have distinguished betwixt that woman Iohn saw in the Wilderness upon a scarlet-coloured Beast , chap. 17. and that mentioned chap. 12. vers. 6. who is said to be fed in the Wilderness 1260 days , where the numbering by Days does plainly indicate that woman in the Wilderness to be the pure Evangelical Church , the mournfull Witnesses , &c. Whenas the other woman in the Wilderness , chap. 17. is the apostatized Church , even the Whore of Babylon , as she is there called . Wherefore this distinguishing the Mulier Eremicola from the Whore of Babylon by Mr. Mede , is a thing not to be overlookt or slighted , nor this use of numbering the same time , one while by days , another while by months , to be contemned , it stearing us off from such mistakes .

Fifthly , It is well known to them that concern themselves in these Speculations , that the artifice of concealment is a thing driven at in the frame and contrivance of the Apocalyptick Visions , as well as certainty of Revealment , as is noted in Book 1. Chap. 2. Synopsis Prophetica , and the usefulness thereof there intimated . And it is obvious to conceive that disguising of the duration of the Medial-Visions under so many variations , of a Time , and Times , and half a Time , of 42 months , of 1260 days , of three days and an half must needs contribute something to the obscuring of the Visions , and make them not lye so open and obvious to every eye , but gives a pleasant exercise to the sagacious and intelligent to find cut the mystery , and to reduce all to the ancient Authentick measure .

Sixthly , But there is yet a farther usefulness of the varying of Daniel's Time , and Times , and half a Time into 42 months or 1260 days , and that a notable one . For , forasmuch as neither the Greek nor Hebrew , though they have the dual number expresses the word [ Times ] by it , what assurance have we but that Times , in [ A Time , and Times , and half a Time ] may signifie more Times than two , and so it will not be seven Semitimes but nine , whenas seven is the sacred Number the Apocalypse seems to affect . But that they are seven , and not nine , or more , the varying of them into 1260 days , or 42 months does fully assure us , and that by A Time , and Times , and half a Time is understood , Three prophetical years and an half , or seven half years . Of which ,

Seventhly , There is this farther notable use . For though I have made it plain in my satisfying the former Query , That these variations of Daniel's Time and Times , and half a Time into 42 months and 1260 days was never intended for a more accurate computation of the predicted Event from some certain Epocha to a month , much less to a day ; yet it being known by those variations that Daniel's Number is seven Semitimes , and that those seven Semitimes are seven Prophetical half years , or seven Spatia semestria , by virtue of these Notices , and by Iohn's measuring the Temple of God , &c. chap. 11. that is , the Inner Court , and leaving the Outer Court to be trod under foot by the Gentiles for 42 months ; from these Indications of St. Iohn , and from the proportion the Outer Court bears to the Inner , the precise Epocha of the Duration of the Medial-Visions is certainly to be collected . For as the Outer and Inner Courts are two steady and unalterable proportional Terms understood in their full settled extent or magnitude , so there can be no scruple but that the third proportional Term , viz. 42 months offered by the Spirit of Prophecy is to be understood as to this use in its full apparent extent for a steady and determinate Inference of the fourth proportional Term for a timely discovery of the enterance of the Apostasie . For no number given for such or such an use , if that use do not require it , nor there be any thing intimated that way ( For the three days and an half respect the Vision of the Witnesses , not the measuring of the Temple and 42 months Conculcation ) can abate of its full significancy by any prophetick Synecdoche or Numeral Diorism ; much less can it doe so , when the use it serves to , requires the contrary ; as here it does , or else the measuring the Inner Court , and the offering this third proportional Term to infer a fourth , is to little purpose . But taking this third proportional , 42 months , in its proper full extent , as the Outer and Inner Court is taken in theirs , which are as 7 to 2 , it will necessarily infer 12 months in the full extent ; which therefore is precisely 360 prophetick days , that is , 360 years , for the commensurate Time of the Church before the Apostasie came in . And this I think is no contemptible use of the variation of Daniel's Time and Times , and half a Time into 42 months or 1260 days . And ,

Eighthly and lastly , Though the variation of Daniel's ancient and Authentick measure into 42 months and 1260 days be not to predict the entire Event of the Medial-Visions to a precise Prophetick month , much less to a Prophetick day , yet these variations of Daniel's seven Semitimes into Months and Days , have no contemptible use , in that they are fitted for the punctual setting down the particular progresses and spreadings of the predicted Event , which one Day , nor one single Prophetick Month could contain . We need instance but in that one example , the Vision of the Rising of the Witnesses , which began with Luther . The right Epocha of the Medial-Visions being found , from whence the seven Semitimes are to commence , the Event is not to be expected till the seventh Semitime be entered into . But then if we would count in a natural and accurate order , we might say , for example , That Luther appeared first upon the Stage the fourteenth day of the second month of the seventh or last Semitime . That Queen Elizabeth came to the Crown on the twenty sixth day of the third month of the last Semitime , and so of the rest , as we find in History . For still as any fresh Provinces , States , Principalities or Kingdoms , or any Rulers and Grandees in them which were Pontifician before received the Gospel , or any Evangelici before oppressed were advanced into Autority , the Witnesses slain before do in these revive and ascend into Heaven , and obtain rule and government . For the suffering Evangelici and the reigning Evangelici are conceived but as one body , though the succession be for many Ages . And this I think is one considerable use of varying the phrase of a Time , and Times , and half a Time into 42 months and 1260 days , and takes them in both together .

But now , which I also noted in my Letter to a friend ; In whatever Month or Day there is an example of the Resurrection and Ascension of the Witnesses , there their mournfull Prophesying ceaseth from that Time in that place . As for example here in England , A. D. 1559 , which is the 26 th day of the third month of the last Semitime , the time when Queen Elizabeth was advanced to the Crown , and several Evangelical Grandees in Church and State to high Dignities and Employments ; Upon this Resurrection and Ascension of the Witnesses , their mournfull Prophesying ceased here ; and so it was at other times , and in other places . The close Affinity and Connaturality of the things predicted do plainly evidence this to any one that does not wilfully wink against the Truth .

In the mean time I think I have made it abundantly plain , that though the varying of Daniel's Time , and Times , and half a Time into 42 months and 1260 days was not to predict the entire Event of the Medial-Visions to the accuracy of one Prophetick day , nor yet month , yet the Spirit of Prophecy has not herein trifled at all , but that there are several considerable uses of this variation , that no man for the want thereof may obstinately pretend that the other must needs be the use thereof , whenas yet there is no necessity at all of that , viz. that the 42 months or 1260 days should signifie the full extent of that time , whenas that full sense is so easily abatable by a Prophetick Synecdoche or Numeral Diorism , there being given also intimations thereto .

Having thus therefore dispatched the two first Queries , we proceed to the third and last , the Solution of which I shall transcribe out of the abovesaid Letter to a friend . Which Solution is as follows .

First , having fixt the Epocha of the beginning of the Church , which , I conceive , is to be reckoned from the year in which our Saviour suffered , ascended into Heaven , and sent down the Holy Ghost to assist his Apostles , which is the most indubitable and unexceptionable Epocha that can be pitched upon , and must needs seem the least strained to serve any design ; in the next place we are to consider , whether the Epocha of the threefold Prophecy of the Apocalypse , that is to say , The Prophecy of the seven Churches , the Prophecy of the Sealed book and the Prophecy of the Opened book is not to be fixt in the self same year that the beginning of the Church is . And that it is so to be fixt , these few Reasons seem to infer .

First , They are Prophecies all three of them of a large universal extent , reaching from the time , at least of their reception ( which was but a few years after the beginning of the Church , especially in comparison of the time succeeding ) even till the day of Doom . Wherefore in all likelihood they are a Transcript of the Divine Decree or Provision of the State of the Church , such as God foresaw it would be in its general successions , from the very beginning thereof , to the end of the World , that so the three Prophecies or Visionary Representations of the State of the Church may be complete and unmaimed .

Secondly , It is acknowledged by such Interpreters that otherwise dissent from us , that the Prophecy of the seven Churches begins from the very beginning of the Church , why should not then the other two Prophecies do so too ?

Thirdly , The beginning of the Visions of the Sealed-book-prophecy and the Opened-book-prophecy are naturally applicable to that Epocha of the Church we have pitched upon , viz. the year when our Saviour suffered , ascended , and sent down the Holy Ghost to assist his Apostles . For what more natural and fit application can there be of the Rider of the white Horse with a Bow in his hand , to whom a Crown is given , than to Christ ascended and sending down the Holy Ghost to assist his followers , to conquer the Roman Empire , and subject it to the Sceptre of the Son of God , that that might be fulfilled which was predicted by our Saviour , Fear not little flock , for it is your father's good pleasure to give you the Kingdom ? And this Rider came from the East , & Oriens nomen ejus . See the Interpretation of the first Seal in the Exposition of the Apocalypse . Wherefore this Vision does that right to our Saviour as to represent his glorious and miraculous assistence at the very beginning of his Church , in the beginning of the Prophecy of the Sealed book . Now for the two Initial Visions of the Opened book , that comprized in the eleventh Chapter , which begins with the measuring of the Inner Court , it is manifest at the first sight how applicable that is to the Church , from the year that Christ suffered , till the Apostasie came in , and the more Primitive the more applicable ; and therefore here is but justice done to that part of the succession of the Church , which reaches from the first year of the Church of Christ , to the Reception of these Visions , that it be as well as the rest of the time before the Apostasie , noted as Symmetral in this Visionary Representation . And now for the Initial Vision comprized in the twelfth , thirteenth and fourteenth Chapters , the Throes of the Church begun in the Head thereof , Christ on the Cross , of whom it is truly said , There was never sorrow like his sorrow . These were the pangs so early begun for the bringing forth in his Church a man-child , that should wear the Imperial Crown at last , the Emperours becoming Christian. And so the fight of Michael with the red Dragon , the Paganick Roman Power , the battel was begun in Christ on the Cross , crucified under the Roman Power by Pilate their Governour . But this strategem of the Captain of our Salvation in suffering thus himself to be crucified , was the spring and source of all his Conquests and Victories afterwards , as is obvious to observe , and therefore it were very unfit and unjust to have this left out of the Visionary Representation ; which yet it would be , did not the Prophecy of the Opened book reach to the very first beginning of the Church , and take in the year of Christ's Crucifixion .

And fourthly and lastly , Whenas it is observable in Daniel , chap. 7. in that Set of Visions that represents the four Monarchies by four Beasts , viz. the Babylonian , Persian , Greek and Roman , that notwithstanding those Visions are received in the first year of Belshazzar , which is according to Thomas Lydiat , about 50 years from the beginning of the Babylonian Monarchy , yet merely that the Set of Visions might be complete , the Babylonian Monarchy is represented from its very first Rise and Original , though above two thirds of its duration was then past when Daniel received those Visions . Wherefore the Spirit of Prophecy affecting , as I may so speak , this completeness in Sets of Visions , though the Representation be of profane Kingdoms , and we finding no cause of the Vision reaching into some part of time before its reception , saving that Intent that the Visionary Representation of such Periods of time should be complete ; we may hence much more be assured , that these Sets of Visions are so , they so much concerning his Church , and for whose completeness there were such weighty reasons as were even now alledged , namely , why they should reach into the very first year of the Church when Christ suffered , ascended into Heaven , and sent down the Holy Ghost ; and being the space of that time to the Reception of the Visions ( though they were received under Domitian ) bears nothing that proportion to the space of the Antemedial Visions , or of the first six Seals , that 50 years bear to 70 , which is above the proportion of two to three , but of the other the proportion is less than of one to six ; I say , he must be a Sceptick even to stupidity , that is not hence convinced , that all these three Prophecies I have spoken of , the Prophecy of the seven Churches , the Sealed-book-prophecy and the Opened-book-prophecy , have the same Epocha that the beginning of the Church has .

Wherefore to proceed , we being so well assured of this point , we are next to consider what year of his Age Christ was crucified in , and according to the above mentioned Thomas Lydiat , whom I conceive to be in the truth , Christ was crucified about the thirty third year of his Age , he being betwixt twenty nine and thirty when he was baptized and entered upon his Ministry , and he continuing the preaching of the Gospel of the Kingdom for about three years and an half ( as the ancient Fathers have delivered ) before he was crucified . We take it therefore for granted , that Christ was crucified in the thirty third year of his Age.

And now lastly , From the Vision of the measuring the Inner Court , and the Profanation of the Outer for 42 months , chap. 11. we gather the time of the beginning of the Apostasie thus . Villalpandus divides the large Square - Area , upon which the Temple and all the buildings belonging to the Inner and Outer Court are placed , into nine particular equal Square - Area's . Two of these Area's are those on which not onely the Temple , but all the Porticus's that belong to the Inner Court are built . With Area of the Inner Court , distributed into two Squares , has in its Western Square the Temple , on its Eastern the Altar for Holocausts . But thus the Inner Court taking up just two Squares of the nine equal Squares , and the rest being allotted to the Outer Court with its buildings or Porticus's , it is plain that the Area of the Outer Court to the Inner is as 7 to 2. And the two first of the proportional Terms being thus invariably fixt , the third proportional 42 is to be taken in such a fixt invariable sense , without any figure or Diorism , as has been proved above . Whence the fourth proportional will infallibly be inferred thus ; As 7 to 2 , so 42 months in the full and fixt extent , to 12 months ; which are equal to 360 days prophetical , which is so many years . Therefore the Symmetral Time of the Church before the Apostasie came in is 360 years . Which 360 years include the year of Christ's Crucifixion . But there were 32 years antecedent thereto , which added to 360 , makes 392 years . To this very year inclusively , according to this compute , the Church continued Symmetral . Wherefore the first year from which the Apostasie is to be computed , is the year 393 , seven years distant from the year of our Lord 400 ; which for roundness sake is usually made the Epocha of the Apostasie . And Chemnitius expresly says that the Invocation of Saints began to be brought into the Church , Non multo ante annum quadringentesimum . And I think 393 is not much before the year of our Lord 400. This 393 therefore is the precise Epocha for computation , though the Apostasie came in by degrees as an Evening Twilight . Where it had been hard for us to pitch an Epocha to a precise year , if the Divine Providence had not fixed it for us in that Vision , chap. 11. Which yet is pleased in another place , chap. 17. to make the Epocha more lax . See the Ioint-Exposition on the 12 th verse of that Chapter , in Synopsis Prophetica , Book 1. Chap. 14.

Wherefore as the Rising of the Witnesses in the last Semitime may be distinctly noted according to the number of the month , and day of the month , in which such particular Risings and Ascendings of the Witnesses happened ; so in the first Semitime of the seven from the abovesaid Epocha of 393 , may the more notable advances of the Apostasie be noted according to the month and day . But it would be over long to insist on these things . This shall suffice for a Solution of the three proposed Queries .

And now out of what has been said to the two first of them , it is apparent that this measuring of the time of the Witnesses Political Death and mournfull prophesying by Semitimes , does not onely not destroy the usefulness of the Prophecy by giving so large a time for the fulfilling the prediction , but is indeed the most usefull way of measuring , as being the most accommodate to set out the fulfilling of the Prophecy in the Rising of the Witnesses , the nature of their Rising being not restrainable to the strictness of a single year . Nor is it at all inconsistent with the Synchronizing with the 42 months and 1260 days upon the pretence that those days cannot admit of any latitude , but must signifie strictly so many years . For these 42 months and 1260 days are simply such , ( as to the computing of the event of the Prophecy ) onely in the Cortex of the Vision , it being in that case a Numeral Diorism , but by the Indication of the three days and an half or seven half days in the conclusion , ( which is the golden Key of the Vision ) they are 42 months and 1260 days divided ( as a seven foot Rule by six notable equidistant notches or marks the whole making 84 Inches ) into seven equal parts ; though thus to have expressed it in the Cortex , had been too bald and bare , and not agreeable to the external smoothness and Politure of these Parabolical Visions ; nor adapted to the mysterious concealment of these Prophecies , which is one main scope aimed at in their frame and contrivance . But any wary and understanding Reader will easily conceive touching the Medial-Visions ( all which Synchronize one with another ) since that their duration answers to that ancient Authentick measure in Daniel , of a Time , and Times , and half a Time , Apoc. 12.14 . or of seven Semitimes ( as in the seven foot Rule above mentioned ) and that this is glanced at again in the conclusion of the Vision by the three days and an half or seven half days ; that this is their real standing measure indeed .

Which Semitimes for farther use and curiosity , being divided each of them into Hexamenons or six-months-spaces , and after , each month into thirty days , which makes each Semitime an Hecatonogdoconthemeron or the space of 180 days ; a considerate and observant Reader , I say , will easily gather from hence , that the single measure of the full space of Time allotted to the Medial-Visions is a Semitime , an Hexamenon , or an Hecatonogdoconthemeron , and that nothing else is to be understood by this 1260 days and 42 months , but these seven Hecatonogdoconthemerons , and these seven Hexamenons . So that the event of the Prophecy is not tyed up to the last month of the 42 or last day of the 1260 , but onely to the last Hexamenon or last Hecatonogdoconthemeron ; And therefore these single measures being the measures of this full extent of Time , that as to the completion of the Prophecy , or the falling out of the predicted Event , if it be but within the seventh Semitime begun , but not expired ( forasmuch as a Semitime Hexamenon or Hecatonogdoconthemeron is the UNITE in this compute ) the fulfilling the Prophecy is sufficiently exact ; nor is there any defect therein , no more than when a Prophecy foretells such a thing to fall out the hundredth year hence , ( which year is divided into twelve months or 365 days ) the completion therefore is deemed defectuous for the event not falling out at the very expiration of the year in the last day , or at least in the last month thereof .

But this being allow'd , which is so obvious and ordinarily known , we farther add , that as the seven Hexamenons , the seven Hecatonogdoconthemerons and seven Semitimes exactly Synchronize in their full extent , so do they also in an event that falls short of that full extent , and is before the expiration of the seventh Semitime . For such an Event is conceived to fall out in such a month of the Hexamenon of the seventh Semitime , and in such a day of that month , which is the very same day in reality also in the Hecatonogdoconthemeron of the seventh Semitime . So exactly is Synchronism observed in computing the Event by Semitimes , even to that of the day of the month of the Hexamenon , with the day of the Hecatonogdoconthemeron , and with the eventual point in the last Semitime .

And yet the Event , suppose , of the Rising of the Witnesses is not restrained to one Day or Month in the last Semitime , but spreads into several Months and Days , the Rising of the Witnesses , and the ceasing of their mournfull Prophesying still all along Synchronizing one with the other , according to the partial fulfilling of the Prophecy within a certain compass of the Hexamenon or Hecatonogdoconthemeron of the last Semitime . The thing I hope by this time is clear to any one that will not wilfully wink against the Truth , or by heedlesly confounding the Cortex of the Vision with the Pith or Rind with the Pulp create to himself needless difficulties . And thus the use of the Solution of the two first Queries is sufficiently illustrated .

And the Usefulness of the Solution of the third may appear from hence , That common Epocha of all the three Prophecies , that of the seven Churches , as also of the Sealed book and of the Opened book being so rationally fixed and unexceptionably , and consequently the Epocha of the Medial-Visions , or of the Apostasie or Kingdom of Antichrist ; according to this solid compute the 1260 days of the Witnesses prophesying in sackcloth , expired in the year 1652 , which is 34 years before the expiration set down in those Apocalyptick Papers I mentioned in the beginning . So that all his Enthusiastical hopes and conceits of the year 1686 vanish . As the Event also I question not but will farther prove , viz. That his computation is vain and groundless . And the falsness of his Prediction is the more plainly and precisely discoverable in that he is forced to compute by Days not Semitimes . And therefore to be out but one Prophetick day , argues the prediction to be false . And yet he is out above 30 such days already .

But what better can be expected of what is built upon such weak grounds as the making the Epocha of the Sealed-book-prophecy and Opened-book-prophecy to be the year of our Lord 66. As if in that year S. Iohn received his Visions under the reign of Nero , in the Island of Patmos : Whenas both the Epocha is not to be taken from the time of S. Iohn his receiving the Visions , nor in truth did he then receive them , viz. in the year 66 , but towards the end of Domitian's reign , and about the year of our Lord 94. This the Current of Antiquity , and Interpreters agree in . And even those that could wish the Visions had been received sooner , before the destruction of Ierusalem , that they might with better plausibility interpret some Visions of the destruction of that City ; yet the force of this truth is so great , that they do not onely admit it , but with all earnestness and confidence aver it , as Alcazar does for example , namely , That the Apocalyptick Visions were received by Iohn toward the latter end of Domitian's reign . Reade but Ribera , Alcazar and Cornelius à lapide upon this point , and thou canst not but be satisfied of the Truth thereof .

And yet the above named Enthusiast having deduced from this false Epocha 66 , that Babylon will be ruined , the Beast and false Prophet taken , and all Antichristianity rooted out of Christendom in the year 1686 , does not stick to dance and skip for joy upon this rotten Ground or shaking Quagmire with Doxologies and Hallelujah's in his mouth , as I noted at first . Who can sufficiently admire ( whether the fraud or fury of ) such Enthusiasm ? or be so wanting to the publick good as , lest this malady should hiddenly spread , not to antidote men against it , that they be not shaken in mind nor troubled , as if any Pretender to the Spirit can make it out from Prophecy , that either the Witnesses are not risen , or at least , if they be , their mournfull Prophesying does not end upon their Rising till the year 1686. But that then a new Scene of things will come on , and the Son of Perdition , that man of sin the Antichrist be blasted at the brightness of Christ's appearing ?

For assuredly , as has been noted at the close of the Solution to the second Query , whereever the Witnesses are risen their mournfull prophesying immediately ceases there ; and therefore whoever upon that account fansies himself or others the mournfull Witnesses , if the matter be sifted to the bottom , they will be found mere murmuring Male-contents , and wretchedly blind and unthankfull to Divine Providence , in that they so slight such an unexpressible favour to the Reformation , here in England suppose , established by the risen Witnesses . And though they pretend to a greater Holiness and Righteousness than is consistent therewith , or than ordinary Reformed Christians have or ( if they neglect not the advantages offered to them ) may have if they will , they do thereby but shew themselves to have exceeding much less , and to be far greater sinners , every sin against the Publick as much transcending a private sin , as the concern of the Publick does a private concern . Which weighty argument I will leave with the Reader as worthy his more full and leisurely Meditations .

Onely let me beg this one thing of him before I take leave , that he would not mis-interpret this my care and diligence in supporting so certain a Truth as that of the Rising of the Witnesses and the ending of their mournfull Prophesying where they are risen , that the Prophecy thereof is already fulfilled in the blessed Protestant Reformation , and that all computing now by the 1260 days for any fresh accessions to the Reformed Churches or farther ruine of Antichrist is quite out of doors . But that the onely true computation of the approach of his farther fall , and of the farther advancement of the Kingdom of Christ is to be taken from the Christian behaviour of the Reformed Churches . By how much more truly holy and humble they become , and instead of their zeal , every one for the self-chosen mode of Piety in their own way , which is very smally or nothing to the purpose of true Piety indeed ( the heat concerning which ways is the very fire of Hell kindled by the Devil himself , the very Mystery of Iniquity and depth of Satan , whereby he subtilly endeavours to extinguish all sincere zeal for the Indispensables of Christianity by inflaming mens spirits in the behalf of what makes so slenderly to the purpose of that true and undefiled Religion before God ) by how much more , I say , that instead of this false and Hypocritical zeal ( a zeal that onely serves to excuse their consciences from the plain and undoubted duties of a Christian ) they shall grow seriously warm in the behalf of the known , intelligible and indispensable precepts of life given by the Prophets of old , and ratified by Christ and his Apostles , that is to say , by how much more just , temperate and prudent , by how much more meek , self-denying and charitable , by how much more faithfull and friendly they are one to another , by how much more sincerely pious towards God , and heartily loyal , and tenderly respectfull towards his Vicegerents here on Earth , and obedient to those that are put in autority under them , whether in Church or State , so that it become the genuine Character of a Protestant or Reformed Christian to be inviolably loyal to his Prince , and cheerfully morigerous to all his lawfull commands , by whatever Ministers of his Power they be enjoined ; I say , by how much more this face of things shall appear , by those degrees , and not by the numbering of the 1260 days of the mournfull Prophesying of the Witnesses will it best be discerned how near , or how far off the Ruine of Antichrist , or the farther amplification of the Kingdom of Christ is .

But for people without preparing themselves for so signal a Blessing to sit counting upon their fingers ends , how many years it is to the expiration of those 1260 Prophetick days , in expectation of some strange change of things , which days yet are expired above 30 years ago , what a freak is this ? What a Fanatick dotage , to imagine that yet to come which is already past , and conceit in the mean time that God will , however they behave themselves , bring what they would have , to pass , before the expiration of their miscounted years , not improving what is really already past to those laudable advantages Providence intended it ? For assuredly Divine Providence never freed us from the slavery of Rome to serve our own lusts , or to serve Him according to our own self-chosen ways or humours , but to be zealous and faithfull in the indispensable points of his service and worship , and as to indifferent circumstances thereof to be concluded by the appointment of our lawfull Superiours set over us by Him .

Wherefore in very faithfulness to the Publick , and to the Reformed Churches , I have used this care and diligence to undeceive them , and to set before them more true measures to calculate the approach of the fall of Antichrist by , and the most speedy method of accelerating it , that is , By laying aside all humours and animosities , and all heats and scrupulosities about smaller things , and by endeavouring earnestly and sincerely , in mortifying our own carnal minds to find and feel the true rellish of the plain and indispensable Duties of Christianity , whether towards God , towards his Vicegerents here on Earth , or towards one another , and so by the Renovation of our Souls into the living Image of our Lord Jesus Christ , to become real Members of his body , and faithfull Subjects of his Kingdom .

This is the onely true Method of the farther ruining the Kingdom of Antichrist , and the advancing the Kingdom of Christ . And it must be a people of this Philadelphian character , ( indigitated by those few Names in Sardis ) by whom the affairs of Reformed Christendom or the true Kingdom of Christ is likely to prosper . Wherefore as many as have any good will towards Sion , let them leave counting of time on their fingers ends , and doting on an expected Expiration of the 1260 days , as if it were yet to come , whenas it is already past , and lay their hand on that work above described , in virtue whereof the desire of all Nations will come indeed in a more illustrious manner than ever , and Christ really will consume with the spirit of his mouth that man of sin , and Son of perdition , and destroy him with the brightness of his appearing , and upon his ruines raise his glorious Millennial Empire on Earth : Whenas the Methods of hot Enthusiasts , instead of this expected Happiness are more likely to bring an Hell upon Earth , and unspeakable disorder and confusion . Which that it may never be , I have used this faithfulness and open freeness of speech which I have , being assured no good Christian will ever tax me for it . For I seek nothing of my own in this but to serve the true Interest of the Kingdom of Christ , as every good Christian is bound to doe .

APPENDICVLA APOCALYPTICA , OR A Brief CONFUTATION OF Mr. SAMVEL CLARK His Pretences for the Following of Mr. IAMES DVRHAM , Rather than Mr. IOSEPH MEDE , IN HIS Explication of the Seals and Trumpets , and of the Inner and Outer Court of the Temple , IN HIS ANNOTATIONS UPON THE APOCALYPSE .

Levit. XIX . 19.

Thou shalt not sow thy Field with mingled seed , neither shall a Garment of Linen and Woollen come upon thee .

LONDON , Printed by M. F. for Walter Kettilby . 1684.

APPENDICVLA APOCALYPTICA .

IT was not many days after I had sent the foregoing Appendage to the Printer , when I was advertized by a friend touching Mr. Samuel Clark's Annotations on the whole New Testament , and how particularly in his Preface to those on the Revelation , Dr. More was concerned , and his Exposition in some passages perstringed . I had therefore the curiosity to send to London for the Book , and having got it , perused the said Preface , and not so onely , but in a cursory manner read over his Annotations . In which , where he follows his two safest Guides Mr. Mede and the Doctour , to give him his due , he has done well and usefully , but in adjoining that third Party so heterogeneous to the other two , I leave it to his own consideration whether he has not transgressed the mystical meaning of those Mosaical Precepts , Levit. 19.19 . and Deut. 22.10 . Thou shalt not sow thy field with mingled seed , neither shalt thou plow with an Oxe and an Ass together . But this onely in general touching his Annotations on the Apocalypse . It is his Preface wherein I am concerned in the behalf of the Doctour , whom as I have defended so stoutly against the Pretences of the Remarker , that those main Usefulnesses of his Exposition might not be defeated or eluded ; so the like occasion again being given , I shall endeavour to acquit my self with like success here ; in the mean time not at all grudging the Annotatour the praise of what is really commendable in him , though otherwise I am like enough to be free in discovering wherein he is faulty .

And truly I think he is highly to be commended , that he had that due value for the Apocalypse ( the most admirable Monument of Divine Providence , and of a Divine or Angelical Wit and Artifice that is extant in the World ) as to spend several years in the study of that Book . In which study he seems to excell , that his excellent Assistent , as he calls him , Dr. Seaman . Whom I meeting with , by chance , in a Book-sellers shop in London , a little after Dr. More 's Exposition of the Apocalypse was published , he occasionally told me of at least half a dozen Authours ( for he was a noted Pryer into Interpreters of Prophecies ) that held the Epistles to the seven Churches to be a Prophecy as well as the Doctour . But when I asked him if he had met with any that had undertook to make it out in particulars , he confessed he had met with none . But the Annotatour , better versed in this study than his excellent Assistent , produces one Mr. Bernard of Batcomb ( whose Works , he says , praise him in the Gates , alluding , I suppose , to a key in the door , he having entitled his Exposition of the Apocalypse , A Key for the opening St. John 's Mystical Revelation ) by whom he says , after he was possessed of the opinion of the Epistles to the seven Churches being Prophetical ( by no less than twenty good arguments , and an Exposition from top to toe unexceptionably coherent , and accurately fitted to History ) by Dr. More , he was much confirmed therein by his finding him , the abovesaid Mr. Bernard of Batcomb , of the same opinion long before , who , he says , takes much the same way that Dr. More has since insisted on .

But when so accurate a Prophetical Exposition , and twenty firm arguments for so expounding those Epistles , wanted farther confirmation from Mr. Bernard of Batcomb's suffrage , I hope it will farther gratifie the Annotatour to hear that Ludovicus Crocius and Balthasar Willius , two famous Divines , do more accurately than Mr. Bernard agree with the Doctour's Exposition ; who both writ long before the Doctour , and with whose Writings nor with Mr. Bernard's the Doctour was ever acquainted before the publishing of his own Exposition ; in which he had no pattern to imitate , nor any help but the Scripture it self , and the knowledge of the Prophetick style and History . Which is no contemptible argument for the assuredness of the Prophetical sense of those Epistles . See the Doctour's Preface to his Exposition of the Visions of Daniel , Sect. 39. Wherefore I commend the Annotatour's caution , that he thinks he cannot be too sure of the truth of an Exposition of so sacred a Writing , and of so high and vast a concern . And do farthermore well approve of his judicious Method of gathering together all the dispersed Notions of such as he conceived had most seriously and carefully , and with most skill bestow'd their pains on any part of this Divine Volume , amongst which he was pleased to reckon Mr. Mede , Dr. More and Mr. Durham . For it is a very rash business , and the fruit of a strange overweening confidence and self-conceitedness to think that by the bare strength of ones own solitary Wit , Parts , Learning and an overdaring fancy to master so mystical a piece as the holy Apocalypse .

But now having freely commended what is commendable in the ingenious and industrious Annotatour , I hope he will the more easily bear with it , if I also tell him wherein he fails ; and it is chiesly in these two points . First , in that he does not keep himself strictly enough to the proper meaning of the Prophetick style , such as may be justified either by examples of Scripture , or by the ancient Indian , Persian and Aegyptian Onirocriticks , such as Achmetes has gathered together ( and assuredly not without a special Providence ) and such as to which all sorts of Commentatours do appeal , Grotius himself not excepted , and many of which are collected into Dr. More 's Alphabet of Iconisms in his Synopsis Prophetica . Secondly , he does not bring a mind freed from prejudice , or a purpose of serving a Party , or is at least abused into Errour by following such as have warpt the genuine meaning of some parts of the Revelation to a compliance with that Faction , of which the Writer was , or intended to serve , as Grotius did the Roman Faction , and so has perverted the true meaning of the Prophecies of Daniel and the Apocalypse so wretchedly , as no example can parallell ; And it is the misfortune of some , otherwise , pious and learned persons , to have been trepan'd into his errours by over-much estimation of his parts and learning .

But these things which I have thus hinted will be the best discerned in answering those passages of the Annotatour's Preface which concern the Doctour ; which I will take in order as they lye . First then , Sect. 6. In the Exposition , says he , of the Seals and Trumpets I have followed Mr. Durham , wherein he differs from Mr. Mede and Dr. More . I know indeed , saith he , what Dr. More saith , That Mr. Mede 's Interpretation of the first six Seals is so solid , that it 's impossible , I think , for any unprejudiced Reader not to be assured of the truth of them , Myst. of Iniq. p. 224. Here I am concerned for Mr. Mede and the Doctour at once , who , I can assure you , does stedfastly persist in the same judgment still , both touching the truth of Mr. Mede's Exposition of the first six Seals , and that it is in all likelihood prejudice in all those that are not satisfied therewith . Let us now hear what the Annotatour alledgeth against this judgment of the Doctour . But notwithstanding this confident Elogy , both the Dutch Annotatours , saith he , ( who published their Annotations five years after Mr. Mede 's Comment came forth , viz. 1637 , and who take notice of his Interpretation in their Notes ) and also judicious Mr. Durham ( whose solid Exposition of the Revelation was composed near twenty years after that , yet ) both these , together with others formerly , make 'em relate chiefly to Church affairs .

The Annotatour here would justifie his deserting Mr. Mede by the Example and Autority of the Dutch Annotatours and judicious Mr. Durham , and others before Mr. Mede . But for those before him , if they all went the other way , which cannot be proved , yet their autority is not of much value , Interpreters before him roving so very much , and writing their sudden fancies rather , ( they having no Cynosura to guide themselves by ) than what they had concluded upon more sure grounds , and due and deliberate Reasons , though by a good Providence , rather than any great care or skill , they have sometimes stumbled upon what is usefull and true . And now for the time since Mr. Mede , for my own part I have been much amazed to observe how so truly judicious a Writer came to be so little taken notice of , especially for his Apocalyptick Lucubrations , and the best Solution I could find of this strange Phaenomenon was , That solid things soonest sink out of sight when chaff and straws float above on the water . Those things which are writ with close strick't attention of mind , and accuracy of judgment , require such a close strick't attention and accuracy of judgment in the Reader to understand them , and perceive the truth and strength of them , which is a pain to the generality of men , even to many of them that pretend to be learned , the minds of most being lax and desultorious , slight and impenetrative ; and therefore what is most overly easie and superficial , is the most generally rellished and applauded , when things most true and solid are neglected , because they require better parts and more pains by close attentiveness and comprehensiveness of mind to receive them .

But for the Dutch Annotatours , that they should balk Mr. Mede's Interpretation of the Seals , he that considers the Texture thereof and how it is complicated with the account he gives of the Vision of the four Beasts and four and twenty Elders with golden Crowns on their heads ( which he makes to represent the Bishops of those happy times there prefigured , as Dr. More the Monarchs ) need no longer wonder that the Dutch Divines , that live under a state that is neither Monarchical nor Episcopal , should not be willing to admit , that the best and most glorious times of the Church that are predicted in the Apocalypse should be Episcopal or Monarchical . Which two orders are naturally linked together . But now how necessarily Mr. Mede's Interpretation of the Seals is interwoven with that of the Vision of the four Beasts and four and twenty Elders , is evident in that the Horsemen that appear upon the opening of the four first Seals come out of those four Quarters that respect the four living Creatures , the East the Lion , the West the Oxe , the South the Man , and the North the Eagle , and in that order the four Beasts or living Creatures are reckoned . From those Quarters , I say , and in that order do the Riders of the four Horses come . Which answer to the Quarters and Ensigns of the Camp of Israel . And the fit application of things here to History by Mr. Mede is admirable and enravishing , and the Providence of God marvellously illustrated therein , and a Reason obvious occurs why there are onely four Horsemen in the opening of the Seals , viz. for that there are no more Beasts to point at the quarters they come from than four in the precedent Vision , which whole Vision , as I said , alludes to the Camp of Israel . But let the Reader peruse the Interpretation of the fourth and sixth Chapters of the Revelation in Mr. Mede , or at least in Dr. More , and so judge .

But now for the autority of judicious Mr. Durham , whom the Annotatour chuseth to follow rather than Mr. Mede , who yet undoubtedly much better deserves that Encomium than the other party . Let Mr. Durham be as judicious as the Annotatour pleases when he is free , yet who can well assure us that favour to a Faction , and his affection for the Scotch Presbytery ( for even his speech and style bewray him ) has not blinded his judgment in this matter ? Indeed before Mr. Mede had blest the World with his excellent Interpretation of that Vision ( Apoc. 4. ) of the Divine Majesty sitting on his Throne , and of the four Beasts and four and twenty Elders sitting on Thrones round about him ; and of the opening the first six Seals , chap. 6. for Interpreters to have fumbled in these things might be a less sign of want of judgment . But for one now , when he had so fair a copy before him , to interpret ( chap. 4.4 . ) the four and twenty Elders not so much as of any Officers or Guides but of private professours , though they are said to sit on Thrones to be cloathed in white soft raiment , such as either belongs to the Priesthood or to Kings houses , and to have golden Crowns on their heads , ( which in the Apocalypse often occurs and always signifies Political Sovereignty and Dominion , not Spiritual or Moral . ) What is this a sign of but of a clouded judgment , much blinded by a disgust against either Monarchy or Episcopacy ? The proof that he would bring from the Song of the four Beasts and Elders , chap. 5.9 , 10. makes against him . For whereas they are there said to reign upon the Earth ; the four Beasts indeed as well as the four and twenty Elders are equally there concerned in that spiritual reign ; but if that was the onely reason , either all must have Crowns , or none must have Crowns ; otherwise Crowns here must of necessity denote either Christian Monarchs or Christian Bishops . It cannot be avoided .

But in that it is said , chap. 4.9 , 10. And when those Beasts give glory — the four and twenty Elders fall down before him — ; and hence there is gathered , that the four Beasts are the Ministers of the Gospel : What a preposterous business is this , to make those that wear Crowns to be private persons , and those that have no Crowns to be Rulers and Governours in the Church ? Besides , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a good sense , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a bad , both according to the Prophetick style signifie a body Politick ; And these four Beasts undoubtedly allude to the four quarters of the Camp of Israel , as also may the four and twenty Elders to the twenty four chief Priests , or heads of the Families , or courses of the Priests and Levites , if Bishops be understood thereby . But if as the Annotatour and his Guide , Mr. Durham , would have it from the Text ▪ that the Divine Worship is begun by the Beasts , that is , by some amongst them , it implies that the four and twenty crowned Elders are the Monarchs and Sovereigns of Christendom , who are not the leading Ministers or Priests in the Divine Worship ▪ though devoutly present at the same ; the Bishops themselves , in counterdistinction to the Christian Sovereigns , making part of the body of the people , and therefore understood to take their place in that multitude of Subjects that make up the four Beasts : And in the mean time , though these Monarchs be no Bishops , yet they being next under Christ in all causes , and over all persons , as well Ecclesiastical as Civil , Supreme Heads and Governours , they may be look't upon as so many Patriarchs as well as Kings , or Patres Patriae , that is to say , Fathers of their Country . This sense of Mr. Mede or the Doctour is easie and clear , but that of Mr. Durham , unless we will make symbols and words signifie any thing or nothing , incredible , nay impossible . Wherefore Mr. Durham , though called judicious by the Annotatour , has in this matter forfeited his Title and his Autority therewithall . Nor can it be a sufficient excuse , nor indeed any for the Annotatour to have deserted Mr. Mede's way of expounding the Seals from the example of Mr. Iames Durham .

But to give the Annotatour his due , he does not support himself onely by these Autorities , but adds what he thinks is reason , for his interpreting not onely the first six Seals , but first six Trumpets also included in the seventh Seal , of the affairs of the Church rather than of the Empire . Because , says he , according to Mr. Mede's own interpretation , not onely the first Seal , but also the fifth and sixth too , relate to the affairs of the Church , and the seventh , saith he , contains both the Trumpets and Vials , and the Vials relate to the affairs of the Church , and therefore three or four of the Seals being clearly and confessedly descriptive of Church affairs , why should the others be of a different nature from them ? it being the very argument Mr. Mede himself uses against those that would interpret some of the Trumpets of Heresies , and othersome of warlike Invasions , and so bring things of a different nature under one Name . This is the main of the Annotatour's justification of himself for his deserting Mr. Mede in the Interpretation of the Seals . And

To this I answer , That the true Church of Christ being so mingled with the body of the Roman Empire , it will be hard to find any thing to fall out on the one , but it will some way or other concern the other ; but the distinction of sorting the affairs to the one and to the other , is to be taken from the opposition of the true Church of Christ to the body of the Empire and the Religion thereof , as counter-distinct to that of the true Apostolick Church . And therefore those Visions that relate to the state of the Empire so described , as to a fit object of them , must be the Visions appertaining to the state of the Empire ; but those that in such a sort relate to the state of the Church , must appertain to the Church , that is to say , The pure Religion of the Church or its body must be the Object in the one , and the false Religion of the Empire or its body must be the Object in the other . And this therefore it is I declare in the behalf of Mr. Mede , that the Visions of the first six Seals and the first six Trumpets , which are part of the seventh Seal , that is to say , that all the Visions of the Sealed book , so far as it has pleased the Spirit of Prophecy to unseal them , before he descends to the Visions of the Opened book , are rightly said to respect the state of the Empire , remembring also that Axiome , that Denominatio est à parte potiori .

Wherefore I answer , as to the first and sixth Seal , that they do most palpably and eminently set out the intended Conquest and final overthrow of the impure Pagan Religion of the Empire , and the Imperial Crown is given to the Rider of the white Horse , and the success of this Heros is against the Religion of the Empire , and the sixth Seal the overthrow thereof , to omit the affairs of the Iews , and the siege and sacking of Ierusalem , which concerns the body of the Empire , and is referrible to the Rider of the white Horse ; Nor was the overthrow of the Pagan Religion under the sixth Seal without large effusion of the bloud of the body of the Empire . So that five of the six Seals plainly respect the state of the Empire as their Object . And if the fifth did not , yet Denominatio est à parte potiori , as I said . But under that Seal , the Christians being part of the Civil body of the Empire , and the vast effusion of their bloud there intimated ( though it was Semen Ecclesiae yet ) a weakening of the Empire , and the Empire threatened therefore , that Seal plainly respects the Empire also . In brief , the fifth Seal is a most terrible commination of a dreadfull vengeance on the bloudy and Idolatrous Empire . So plainly is the Empire the Object of that Seal .

And for the seventh Seal , the Vials are no part of it , but belong to the Opened-book-prophecy ( the Object of the Vials is the true Churches gaining ground upon Antichrist till the utter Subversion of his Kingdom ) But the seven Trumpets belong to it , viz. to the seventh Seal , and as they are Martial Instruments , so they , every one of the first six of them , betoken Invasions , and war , and spoil , and destruction on the Empire , and Mr. Mede's application of History thereto is very apposite and fit . So that it is plain that the Sealed-book-prophecy , so far as it has pleased the Spirit to unseal it , respects the Fate or State of the Empire in the six Seals and six Trumpets . But the seven Thunders that succeed in the place of the seventh Trumpet , as the seven Trumpets did into the place of the seventh Seal ; what they uttered , Iohn is commanded for the present to conceal . So that the Annotatour's reason for his interpreting the Seals all of them of the affairs of the Church quite vanisheth , and in so doing he must needs find himself in a wrong box , or others will easily so find him , he not interpreting the Visions according to the genuine meaning of the Prophetick style , as Mr. Mede does , but according to his own private fancy . But that I swell not my Appendicula to an undue bulk , I must not enter , much less insist on these things . We haste therefore to what follows .

In Sect. 7. The first thing that occurs , is his allowing the Doctour's dividing of the third Period or seventh Trumpet into seven Thunders to be an ingenious Invention , but withall perstringing it as a Notion that has no ground in the Text. But what we have answered to the Remarker in his Remarks on the tenth Chapter of the Apocalypse will sufficiently demonstrate that this Invention of the Doctour is plainly grounded upon the Text , and confirmed therefrom , and so is not onely ingenious , but also true . To which Answer therefore I refer the Reader , and proceed to what occurs next , which is his Assertion that the things prefigured by the Inner and Outer Court of the Temple do synchronize . The absurdity of which conceit I have abundantly demonstrated against the Remarker upon chap. 11. Whither I might again refer the Reader . But because the Annotatour here in his Preface pretends to prove his erroneous Assertion , which he follows Mr. Durham in , by no less than six arguments I will briefly hint the weakness of every one of them .

Arg. 1. His first Argument insinuates , that the Coherence betwixt the first and second verse of chap. 11. is no other ways to be understood than by allowing what things are signified by the Inner and Outer Court , to synchronize , V. 1. Rise and measure the Temple — V. 2. But the Court that is without ( or rather according to the Greek ) but the Outer Court of the Temple 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cast out , or pronounce to be rejectaneous . For it is given to the Gentiles , and the holy City shall they tread under foot — Of which two verses the most easie and natural coherent sense is this , That Iohn is bid by the Angel to arise and measure , that is , forthwith to set himself to the measuring of the Inner Court as denoting the present state of the Church , which he should find symmetral to the Rule . But as for the Outer Court denoting a state of the Church to come , that should bear the same proportion of time or duration to the present state of her , that the Outer Court does to the Inner , of Space , you may save your labour of measuring of that , but onely pronounce it rejectaneous , Asymmetral or unanswering to the Rule . For Providence has decreed to permit it to be possessed of the Gentiles , and they shall tread it under foot — They do not yet tread it under foot , but shall do after such a proportion of time . Does not this easie sense make the first and second verse admirably coherent , and withall plainly imply , that the different states of the Church prefigured by the Inner and Outer Court do not synchronize , but succeed one another ? Let any indifferent Reader compare the Annotatour's pretended coherence , and this of mine , and then give judgment .

Arg. 2. If when he measures , all within the Church are included , then none are left out . And on the contrary , if all are left out , then none are measured , viz. at that time . Ans. This measuring and casting out concerns the visible state of the Church , no part whereof is left out , during the time of Symmetricalness , but it is all supposed to be measured and allowed to be in its degree Symmetral . But of the Asymmetral times of the Church , no part is measured , that is to say , is approved as Symmetral , but the visible state of the Church declared to be all along faulty and Asymmetral , though in different degrees .

Arg. 3. Outer relates to Inner , and Inner to Outer . But according to Mr. Mede's way , when the Inner is measured , there is no Outer at all ; and when the Outer is left out , there is no Inner spoken of . Ans. Prius tempore relates to posterius tempore and vice versâ ; But when Prius tempore is , Posterius tempore is not ; and when Posterius tempore is , Prius tempore is not . What a piece of lank Sophistry is this ? Things succeeding in time may be represented to our understanding together , and that by things that are coexistent , and so may be compared one with another . See my Answer to the Remarker upon this Text.

Arg. 4. The subject here of measuring and leaving out is different as well as the Actions relating thereto ; But according to Mr. Mede there is but one common subject for both , viz. The visible Church . Ans. But this common subject the visible Church is distinguished into two different states , the one unapostatized , the other apostatized , and therefore not onely admit , but call for a different Action , the one of measuring and approving as Symmetral , the other of casting out as adulterate and rejectaneous . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will signifie .

Arg. 5. How could it be more clearly expressed to relate to the same time than it is ? For the coexistent parts of a Prophetick Representation signifie the coexistency of the things they represent , if nothing be expresly intimated in the Prophecy to the contrary , as it is in the Vision of Daniel's Statue of several Metals , and of the seven Heads of the Beast exhibited at once , where they are in both places , interpreted by an Angel to succeed one another . This is the sense of his fifth Argument . Ans. It might have been more clearly expressed to relate to the same time if it had run thus : Measure the Inner Court , because true Iews worship there , but measure not the Outer Court , because it is troden under foot by the Gentiles . This , though it does not necessarily exclude two successive conditions of the visible Church , yet it had been more favourable to the Annotatour's way than as things are set down in the Vision , where Iohn is bid to rise streight and measure the Temple , and those that do worship therein , ( which implies they were then worshipping when Iohn was to measure them ) but is bid to cast out the Outer Court of the Temple , because the Gentiles shall tread it under foot . Which plainly insinuates that this will be done after the time of the true Worshippers in the Temple — . But then for the other part of the argument , I answer , 1. That parts of a Representation at once are sometimes to be understood of succession , though there is no express intimation thereof in the Prophecy it self by an Angel-Interpreter , so as in the case of Daniel's Image and the seven Heads of the Beast , v. g. As in the seven coexistent Churches of Asia , which are yet by reason concluded to signifie seven successive Intervals of the Church , and the Annotatour cannot deny it . 2. That which I intimated before is a fair assurance that the right Worshippers in the Temple and the polluting Gentiles in the Outer Court succeed one another ; Not to add here , that this Vision in the eleventh Chapter is the first of the Opened-book-prophecy , and therefore must commence with the highest Epocha of the Prophecies , unless we will make the Opened-book-prophecy to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which is so exceeding absurd , that no one whose Intellectuals do not labour under some strange callosity , or who is not hugely benumb'd or blinded with prejudice can endure as tolerable , but must feel or discern the extreme harshness or ugliness thereof . But this point I think will occur again in his Preface .

Arg. 6. Mr. Mede himself doth grant , that when the Representation consists in Motion and Action , things done together in Vision are to be expounded of things to be performed together in signification ; but , says the Annotatour , the Essence of the Type here consists not in the frame of the Temple and Courts , but in Motion and Action , viz. measuring the Temple and casting out the Court , and therefore they are to be expounded of things to be performed together , and so to synchronize . Ans. No ingenuous Reader can understand Mr. Mede's grant to reach any farther in Representations by Action and Motion than such Actions and Motions as either require or admit of a simultaneous performance , as well as of a simultaneous Representation . But here in this case the Actions or Motions are not simultaneous , nor so represented . For Iohn's measuring the Inner Court is a Representation preceding his casting out , or rejecting the Outer ; And his declaring the Outer Court rejectaneous , reaches the whole Court , and that whole time of the state of the Church represented thereby ; and Iohn must needs have a Representation in his mind of both the Courts , while he measures the one , and declares the other rejectaneous . And these two Courts , the one unpolluted , the other polluted with Gentilism , representing the twofold state of the visible Church , the one succeeding the other is rightly enough termed by Mr. Mede the Essence of the Type , and the Object of Iohn's examining them . So little is there in this sixth or last , and in all the five foregoing Arguments ; And so plain is it , that there is not the least Incongruity or distortedness , ( which these arguments would fain charge it with ) in Mr. Mede's way ; Nor any comparison for clearness and strength betwixt those arguments which Dr. More produces for the fetching the rise of this Vision , chap. 11. from the first Epocha of the Church , and these of the Annotatour which I have confuted . Let the Reader peruse Dr. More 's arguments , Synops. Proph. lib. 2. cap. 6. sect. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. and then freely judge . It is not a probable business , but to the intelligent and unprejudiced plain demonstration .

The Annotatour's last attack is upon Mr. Mede's Notion of a twofold Series or Systeme of Prophecies , ( which he says is his chief argument whence he would infer , that the time of the Inner Court precedes that of the Outer ) viz. the Systeme of the Sealed book , and that other of the Opened book , which latter , says he , he fansies must needs begin ab ovo again , and commence from the Epocha of the Seals , &c. To which the Annotatour answers , (1) That there is no necessity of such a division of the Prophecies into those of the Sealed book , and those of the Opened book , as he could shew by several arguments . Or , (2) If there were , yet what necessity is there that this latter must needs commence from the same starting place with the former ? Or yet (3) if there be , then I say this is done , chap. 12. where the woman cloathed with the Sun is the Primitive Apostolical Church .

But to the first I reply , That there was indeed no necessity at first that constrained the Divine Wisedom to frame the Apocalypse thus as it is , ( this part I mean we speak of ) into this twofold Series of Prophecies , is true . But now it is thus framed as it is , it is surely want of Wisedom in us not to discern it to be so . That it is so , I need produce no new arguments here , but refer you to Dr. More 's Synopsis Prophetica , lib. 2. cap. 6. in the above named Sections , 10 , 11 , &c. To which you may add what I have answered to the Remarker on the 10 th and 11 th Chapters . But for the several arguments the Annotatour could produce to shew , that there is no necessity of conceiving those two Series of Prophecies , if they be no better than the six arguments in the other cause , he does well to conceal them ; but if they be better , why did he not produce them ? I am sure Mr. Durham's arguments are very weak and sophistical , p. 465. and built all upon that passage , chap. 11. vers. 14 , 15. The second Wo is past , and behold the third Wo cometh quickly ; And the seventh Angel sounded — The former part of which does not continue the Vision hitherto in this 11 th Chapter , to the sixth Trumpet ; So that all that is hitherto herein said , must belong to the Sealed-book-prophecy , because the exitus of the second Wo-Trumpet , or sixth Trumpet , is here mentioned , no more than all that follows the sounding of the seventh Trumpet , to the end of the Apocalypse , belongs to the seventh Trumpet , and so is to appertain to the Sealed-book-prophecy ; But in these two verses there is a marvellous artfull Intimation of the Coincidence of Time , viz. That this Vision ( chap. 11. ) of the Rising of the Witnesses and falling of the great City ends , as to time , with the second Wo-Trumpet . In virtue of which Intimation the Visions of the Opened book and Sealed book are reduced into clear and usefull Synchronisms ; and we are assured , that what follows in chap. 11. after the seven Trumpets beginning to sound , follows the sixth Trumpet , and belongs to the time of the seventh , &c. But to infer from the Time of the Exitus of the sixth Trumpet falling in with the Time of the Rising of the Witnesses , that this Vision must belong to the sixth Trumpet , which appertains to the Sealed-book-prophecy , when it is so plainly and expresly , from the Text , a Prophecy of the Opened book is so weak a reasoning , and so absonous , as nothing can be more . And this weakness and mistake makes both Mr. Durham and the Annotatour give such an odd and incongruous sense of that passage , chap. 11.11 . Thou must prophesie again — as if it concerned the preaching of the Gospel , taking prophesying in so large a sense that it may signifie preaching , whenas the word ( again ) plainly intimates that the prophesying must be of the same kind as before , that is , Predicting of things to come . But how strangely does prejudice blind the understandings of men ?

To the second I answer , That there being two Series of Prophecies acknowledged , the one chiefly respecting the affairs of the Empire , the other of the Church ; there is a necessity , unless we will be very absurd , and conceive that the Spirit of Prophecy will not be as punctual at least , in prefiguring from the beginning the affairs of the Church , as those of the Empire ( as if he were more curious in things extraneous than in things more nearly concerning himself , and as it were domestick ) to acknowledge that some Visions commence as high as the Vision of the Seals . Which is a plain demonstration that the woman in the Throes of child-birth and the fight of Michael with the Dragon begins as high as the first Epocha of the Church . See what we have answered the Remarker upon chap. 12.

And to the third and last I answer , If this be true that the second Vision of the Opened-book-prophecy , viz. the woman in the Pangs of childbed began so high as the Epocha of the Seals or commencement of the Church , any one whose perceptive faculty is not grown insensible by callosity or gross Prejudice must needs feel , perceive and abhor such an ugly and harsh piece of preposterousness in placing thus this headless Vision first that falls short of the Epocha of the Church by the space of the first six Seals , or of betwixt three and four hundred years : Whenas it is so fitly placed to shew , in Mr. Mede's way , the Purity and Unapostatizedness of the Primitive Church , and the continuance of that State , as the woman in the pangs of childbearing and the fight of Michael with the Dragon to set out the Churches sharp sufferings and conflicts in endeavouring to propagate the Gospel , and subdue the Roman Empire to the Sceptre of Christ .

Wherefore all things being so easie , natural , smooth and coherent in Mr. Mede's way , as to these things we here speak of , it would amaze a man , that after things are made so plain and convictive , that either Mr. Durham the Guide , or Mr. Clark his Follower should have their eyes so held , that they should not see so clear and manifest a truth . I must confess I was very much astonished at it till I considered the power of Prejudice from education or faction , and espousing the cause of a Party . And the Annotatour does here in the conclusion ingenuously confess the Malady he labours under . His dear regard to Presbytery and disgust against Episcopacy , this has made him not content with the faithfull conduct of Mr. Mede and Dr. More , but he must have another light to guide him out of the paths and tracts of solid ground , in which they would have safely led him , to be carried into Fenny and Marish places . And prejudice has so hoodwinked his judgment , that notwithstanding all his arguments against Mr. Mede's way in these points are thus unconclusive , as I have demonstrated , yet he most triumphantly concludes ; This then being evinced , That the Temple and Altar measured and the Court unmeasured do synchronize , all those Inferences which Dr. More so frequently deduces from his opinion will of themselves fall to the ground , As , Episcopacy simply in it self is not Antichristian , Presbytery is not jure divino , Pref. to Myst. of Godl . p. 19. And elsewhere concerning the Office and Dignity it self ( of a Bishop ) It cannot sink into my mind , That that Order of the Church which was instituted and in practice in those Ages thereof which were Symmetral , can with any face or conscience be judged Antichristian , Myst. of Iniquity , p. 472.

But why has the Annotatour noted that Inference of the Doctour also , that the Doctrine of the Divinity of Christ , and Triunity of the Godhead is in this way confirmed by Divine Autority against the Socinians , who admit of no other autority but such , and by tricks and quillets think they can shuffle off other places of Scripture that are produced for those Doctrines ? Had he rather that this Inference also should fall to the ground , than that Presbytery should not perk up and prevail in the world against Episcopacy ? But I will rather charitably surmise he did not think of that ; And declare , that it is great pity but that a person so active and industrious to communicate truth to the World , as the Annotatour is , should light upon any other Guides but such as are both skilfull and faithfull . And lastly , I will not despair , but that he seeing so plainly all his Pretences of evincing , That the Temple and Altar measured , and the Court unmeasured , do synchronize , to be utterly routed and vanish , and the Doctour's Notion of the Symmetral Times of the Church antecedent to the Asymmetral , to stand firm and unshaken , that he will admit or rather embrace the Inferences the Doctour deduces therefrom , That neither Episcopacy is Antichristian , nor Presbytery jure divino .

FINIS .