REMARKS
ON
Apocalypsis
Apocalypseos
DEFENDED
.
THE
Dr's
Title
of
his
Book
,
imports
a
general
Exposition
of
the
Apocalypse
,
without
any
limitation
to
the
Prophetick
Sense
:
Nor
do
I
find
him
elsewhere
limiting
himself
to
it
,
or
making
that
his
only
scope
;
which
if
he
did
,
yet
he
could
not
so
interpret
this
and
the
11th
.
verse
.
For
the
Salutation
here
,
and
the
Direction
of
the
Epistles
there
,
must
at
least
primarily
or
immediately
respect
the
present
Churches
in
being
,
and
so
,
be
taken
in
the
literal
Sense
.
For
how
can
Churches
not
in
being
,
be
proper
objects
of
Salutation
,
or
of
having
Epistles
directed
to
them
?
Nor
can
the
Dr.
be
a
true
Expositor
in
giving
only
the
Prophetick
Sense
:
For
the
literal
Sense
,
being
the
Cortex
of
the
Prophetick
Sense
contained
in
it
,
or
signified
by
it
;
it
must
be
taken
notice
of
,
and
explained
,
so
far
as
it
needs
it
,
before
the
other
Sense
prefigured
by
it
,
can
be
unfolded
;
which
accordingly
is
done
by
the
Dr.
in
his
expounding
the
paranomastical
Iconisms
of
the
Epistles
,
and
the
real
Symbols
or
Iconisms
elsewhere
,
and
his
many
Criticisms
on
the
Text
,
&c.
There
can
be
nothing
more
clear
than
that
[
Kings
and
Priests
]
are
here
to
be
taken
in
their
proper
or
literal
Sense
;
both
from
their
being
so
used
,
cap
.
5.
ver
.
10.
(
as
the
Dr.
agrees
,
though
he
untowardly
applies
them
so
there
)
and
also
from
the
scope
of
the
Apocalypse
,
viz.
The
Kingdom
of
Christ
or
Millennial
State
,
which
both
this
ver
.
and
cap
.
5.
ver
.
10.
have
a
respect
to
(
and
also
all
the
Prophecies
of
this
Book
do
terminate
therein
,
see
cap
.
3.
ver
.
20
,
21.
)
and
therefore
it
's
said
in
the
following
verse
here
,
Behold
he
cometh
with
Clouds
,
&c.
and
in
the
preceding
verse
he
is
called
,
The
Prince
of
the
Kings
of
the
Earth
.
So
that
,
as
the
Saints
in
the
Millennial
State
,
being
represented
in
the
Vision
,
cap
.
5.
are
there
called
,
Kings
and
Priests
who
shall
Reign
on
the
Earth
;
so
here
are
they
Characterized
in
like
manner
,
upon
contemplation
of
the
same
State
;
which
being
the
scope
of
this
Book
,
is
therefore
thus
taken
notice
of
in
the
beginning
of
it
.
And
as
both
these
places
have
thus
the
same
signification
,
so
each
of
them
is
preceded
with
alike
mentioning
of
Christ's
Redeeming
us
with
his
Blood
,
&c.
And
what
shew
of
Reason
hath
the
Dr.
offered
against
so
manifest
Truth
,
but
only
that
[
Reigning
on
the
Earth
]
is
not
here
mentioned
as
in
cap
.
5.
whenas
the
brevity
of
this
Transitory
mentioning
here
,
what
was
after
more
fully
to
be
spoken
of
,
did
hardly
admit
thereof
,
and
the
same
is
sufficiently
implied
,
in
calling
them
Kings
;
and
the
coherence
with
the
preceding
and
following
verse
,
and
with
the
said
cap
.
5.
and
with
the
whole
scope
of
this
Book
,
does
clearly
import
the
same
.
What
strange
distortion
therefore
is
it
of
the
words
,
Kings
and
Priests
,
to
the
Dr's
Metaphorical
Sense
,
when
the
proper
Literal
Sense
is
so
plainly
intended
,
and
is
more
useful
and
of
higher
import
than
the
other
,
which
is
also
implied
in
it
!
And
what
fit
caution
can
there
be
,
as
he
fancieth
,
against
such
as
he
calls
hot
and
heady
Saints
,
&c.
by
taking
those
words
in
his
sense
here
,
whenas
they
must
,
as
he
agrees
,
be
taken
in
their
proper
sense
elsewhere
,
which
imports
as
much
as
their
being
taken
so
here
?
Whether
a
girdle
be
worn
about
the
Paps
or
Loins
,
seems
little
material
to
the
signification
thereof
,
our
Saviour's
Loins
being
said
to
be
girded
therewith
in
the
like
Vision
in
Dan
.
10.
But
the
golden
Girdle
here
,
can
but
badly
refer
to
the
Priests
Girdle
,
which
was
of
blue
,
purple
,
and
scarlet
,
and
twined
Linnen
,
as
well
as
of
gold
,
but
does
aptly
agree
with
my
sense
,
Gold
being
so
proper
a
Symbol
of
solid
or
sound
Truth
and
Judgment
.
And
whereas
he
makes
Truth
as
well
as
Holiness
to
respect
the
Priest's
Office
,
from
the
signification
of
Urim
and
Thummim
,
(
which
he
says
the
Septuagint
renders
{αβγδ}
)
I
take
the
Breast-Plate
of
Judgment
upon
Aarons
heart
(
in
which
was
put
the
Urim
&
Thummim
)
to
typify
the
Spirit
of
Judgment
which
should
possess
the
Hearts
of
the
Royal
Priest-hood
,
the
believers
in
Christ
Jesus
,
viz.
That
Grace
,
or
Life
and
Truth
that
came
by
him
,
and
by
which
he
became
the
way
to
the
Father
.
The
mentioned
Sense
of
Urim
and
Thummim
given
by
the
Septuagint
,
and
also
that
given
by
Calvin
and
others
(
viz.
Splendores
&
Perfectiones
)
are
agreeable
with
this
typical
sence
I
give
,
though
the
words
may
I
suppose
,
admit
of
a
more
agreeable
Translation
with
it
.
And
they
being
taken
so
to
prefigure
(
according
to
the
typical
signification
of
all
things
under
the
Law
)
the
Christian
Dispensation
of
Truth
and
Life
,
it
invalids
the
Drs.
Inference
from
his
cited
Signification
,
That
Truth
as
well
as
Holiness
,
respects
the
Priests
Office
.
Also
the
use
of
Urim
and
Thummim
was
but
to
be
the
means
of
conveying
an
Oracle
from
God
;
so
that
,
the
Sentence
of
Judgment
,
which
the
Priest
delivered
from
them
,
cannot
be
ascribed
to
him
,
his
Office
being
not
Judicial
,
but
Ministerial
therein
.
The
Dr.
takes
no
notice
of
my
making
the
description
of
the
Voice
of
Christ
here
,
to
have
the
like
signification
with
the
Voice
of
God
,
Psal
.
29.
as
doubtless
it
hath
the
whole
representation
of
him
here
,
being
a
Personal
Description
,
viz.
His
Hair
as
white
as
Wool
,
and
his
Eyes
as
a
Flame
of
Fire
,
and
out
of
his
Mouth
issueth
a
two-edged
Sword
,
and
his
Countenance
as
the
Sun
shineth
in
his
strength
,
&c.
no
ways
applicable
to
the
Church
;
and
therefore
,
What
can
be
more
congruous
than
to
take
[
his
Voice
,
&c.
]
in
the
same
Sense
with
all
the
rest
of
the
Description
?
And
whereas
the
Dr.
thinks
his
sense
so
proper
,
because
Christ
by
his
Spirit
speaks
through
the
Mouths
of
his
Church
,
this
is
indeed
a
Proof
of
his
Union
therewith
,
but
cannot
infer
,
that
his
Voice
being
said
to
be
like
many
Waters
,
should
signify
that
Union
;
especially
when
it
will
so
incongruously
,
do
it
,
as
I
have
noted
in
my
Remark
,
and
there
's
otherwise
so
apt
an
account
of
the
Words
,
given
by
me
.
The
Dr's
saying
here
,
That
John's
falling
down
as
dead
,
proceeds
not
only
from
the
Glory
,
but
the
Terrour
of
the
Vision
,
is
some
receding
from
his
Exposition
,
which
ascribes
it
only
to
the
terrour
of
the
Vision
.
But
he
intimates
John
to
be
so
affected
with
the
terrour
of
the
Vision
,
because
the
Legs
of
our
Saviour
are
standing
in
Fire
,
&c.
(
whenas
the
Splendour
of
them
is
only
likened
to
that
of
fine
Brass
burning
in
the
Fire
,
signifying
the
Beauty
and
Firmness
of
his
walking
in
the
Paths
of
Righteousness
)
and
also
because
a
Sword
issues
out
of
his
Mouth
;
by
which
,
what
evil
of
Persecution
could
John
fear
to
be
threatened
to
his
People
,
whenas
it
's
a
standing
Character
of
our
Saviour
,
and
such
as
the
signification
thereof
is
far
from
portending
such
evil
,
but
is
likely
to
prevent
it
.
Nor
do
his
comfortable
words
to
John
,
telling
him
,
I
am
he
that
was
dead
and
is
alive
,
&c.
make
for
the
Dr's
Sense
,
they
being
alike
seasonable
to
him
cast
into
such
a
dead
condition
,
whether
from
the
Glory
,
or
terrour
of
the
Vision
.
Daniel's
falling
into
the
like
condition
on
our
Saviours
appearing
to
him
,
cap
.
10.7
,
8.
we
shall
find
otherwise
expounded
by
the
Dr.
and
as
wide
of
Truth
.
How
impertinently
the
Dr.
does
here
charge
me
with
impertinency
,
appears
by
what
I
have
said
on
his
Answer
to
my
first
Remark
?
And
as
I
say
there
of
his
expounding
that
and
the
11th
.
verse
,
so
say
I
here
of
his
expounding
this
verse
,
that
it
plainly
respecting
the
preceding
Vision
of
the
seven
Churches
,
and
signifying
its
representing
both
the
present
and
future
State
of
the
Church
(
the
first
whereof
is
described
in
the
literal
Sense
of
the
Epistles
,
and
the
later
in
the
prophetical
Sense
typified
by
the
literal
)
the
Dr.
cannot
truly
expound
this
verse
,
by
applying
only
a
prophetick
Sense
to
it
.
And
as
to
his
urging
that
the
Words
[
hast
seen
]
denotes
time
past
,
I
say
that
so
they
do
in
my
Sense
,
which
refers
them
to
the
Vision
which
John
had
seen
before
the
expounding
of
it
to
him
;
whereas
the
Dr's
making
them
to
respect
the
past
Interval
of
the
Ephesm
Church
,
is
an
abrupt
Sense
not
cohering
with
the
preceding
Vision
.
And
the
like
incongruity
is
there
in
his
applying
[
the
things
that
are
]
to
the
current
Smyrnean
Interval
,
and
[
the
things
that
shall
be
hereafter
]
to
the
succeeding
Intervals
;
whenas
those
sayings
relate
also
to
the
preceding
Vision
,
the
first
of
them
signifying
the
literal
,
and
the
other
the
prophetick
Sense
thereof
.
But
the
Dr's
Sense
does
not
only
spoil
this
coherence
with
the
preceding
Vision
,
but
also
with
the
following
verse
.
For
{αβγδ}
—
and
{αβγδ}
—
are
(
according
to
the
natural
coherence
of
them
)
to
be
referr'd
to
all
or
every
part
of
this
verse
,
viz.
both
to
,
The
things
that
thou
hast
seen
,
the
things
that
are
,
and
the
things
that
shall
be
hereafter
,
and
accordingly
my
sense
does
so
refer
them
;
but
according
to
the
Dr's
sense
,
part
of
them
,
as
respecting
the
Ephesm
Interval
,
must
be
referr'd
to
[
the
things
which
thou
hast
seen
]
and
part
of
them
,
as
respecting
the
Smyrnean
Interval
,
to
[
the
things
that
are
]
and
all
the
rest
,
to
[
the
things
that
shall
be
hereafter
]
whereby
he
does
not
only
spoil
the
coherence
of
this
with
the
following
verse
,
but
does
also
lose
a
stronger
proof
of
the
prophetick
Sense
of
the
Epistles
,
than
any
he
hath
brought
for
it
in
his
exposition
of
them
.
Doubtless
,
Remark
1.
on
the
Notes
,
&c.
our
Saviour
would
vouchsafe
the
Name
of
Church
,
only
to
such
as
he
judged
worthy
of
it
,
without
regarding
those
as
such
,
to
whom
others
should
unworthily
give
that
Title
,
and
therefore
would
not
use
Asia
●n
the
Dr's
.
Sense
,
to
distinguish
the
True
Church
from
such
:
But
my
sense
of
Asia
is
very
apt
,
both
because
of
its
being
the
Name
of
the
Country
wherein
the
Seven
Churches
were
seated
,
(
which
being
to
be
symbolically
taken
,
makes
the
Seven
Churches
in
Asia
,
signifie
all
the
Churches
on
Earth
)
and
also
because
it
so
fitly
takes
in
that
other
sense
of
it
[
Action
]
:
And
whereas
the
Dr.
thinks
it
so
illogical
,
to
deduce
Conflict
from
Action
,
How
frequent
is
it
in
Discourse
of
Wars
,
(
as
here
the
Militant
time
of
the
Church
is
spoken
of
)
to
say
,
There
will
be
Action
,
&c.
signifying
thereby
Fighting
;
so
that
the
Seven
Churches
in
Asia
does
aptly
signifie
[
in
their
Conflict
or
Militant
State
on
Earth
]
and
thereby
does
evidence
the
Truth
of
my
Hypothesis
,
That
the
Prophetick
sense
of
the
Epistles
reacheth
but
to
the
Commencement
of
the
Millennium
.
The
Dr.
does
here
enlarge
,
Remark
2d
.
on
the
Notes
,
&c.
in
shewing
how
the
Church
may
receive
a
new
Denomination
from
a
new
emerging
Condition
,
which
is
plainly
agreed
by
me
;
but
to
what
I
infer
against
him
(
viz.
That
there
's
no
need
of
a
preceding
Interval
its
expiring
at
the
Commencement
of
a
succeeding
Interval
,
because
the
Pergamenian
State
continues
throughout
the
succeeding
Epistles
)
he
Answers
nothing
,
and
so
spends
much
Pains
to
no
purpose
.
Then
whereas
I
Argue
,
That
the
Ephesm
Interval
was
not
expired
before
the
beginning
of
the
Nicholaitan
Sect
,
because
else
it
could
be
no
Commendation
of
that
Church
,
not
to
be
tainted
with
Nicholaitism
,
nor
could
she
be
said
to
hate
it
:
He
calls
this
a
meer
Cavil
or
Quibble
,
because
it
's
the
Commendation
of
the
Ephesm
Interval
,
that
there
was
no
such
Uncleanness
found
in
it
as
followed
;
and
the
Nicholaitans
being
Christians
,
they
could
no
sooner
appear
,
but
the
Church
would
ipso
Facto
be
tainted
with
them
;
but
will
the
Dr.
allow
the
Name
of
Christians
to
all
those
abominable
Sects
,
which
about
that
time
assumed
that
Name
;
yet
can
be
reckoned
no
better
than
the
early
Workings
of
the
Mystery
of
Iniquity
?
Of
whom
John
says
,
Now
are
there
many
Anti-Christs
,
and
they
went
out
from
us
,
because
they
were
not
of
us
,
&c.
1
Epist.
c
.
2.
ver
.
18
,
19.
And
whom
our
Saviour
calls
Blasphemers
,
who
said
they
were
Jews
,
yet
were
not
,
but
were
of
the
Synagogue
of
Satan
,
Rev.
2.9
.
And
was
it
not
much
more
Commendations
to
the
Ephesm
Church
,
not
to
fall
into
such
Uncleanness
,
when
there
was
such
a
Sect
in
being
,
than
when
the
contrary
?
Judge
then
who
is
the
Caviller
,
&c.
CHAP.
II
.
NO
Elleptical
Intimation
can
be
here
admitted
;
for
an
Ellipsis
is
a
defective
Expression
,
leaving
the
rest
to
be
implied
;
but
here
's
nothing
so
much
as
defectively
,
importing
a
partaking
of
the
First
Resurrection
,
so
that
such
Intimation
of
it
,
as
the
Dr.
fancieth
,
would
be
so
defective
,
as
to
be
unintelligible
.
In
the
next
place
,
because
I
ask
what
Reward
it
would
be
to
the
Sufferers
unto
Death
,
to
have
their
Successors
obtain
the
Imperial
Crown
?
He
imputes
this
to
selfishness
,
&c.
But
that
unself-interested
Love
he
speaks
of
,
which
makes
us
prefer
the
publick
good
of
Christ's
Kingdom
before
our
own
;
Is
it
not
out
of
a
respect
to
the
recompence
of
Reward
?
Was
it
not
a
respect
to
that
,
which
made
Moses
choose
rather
to
suffer
affliction
with
the
People
of
God
,
than
to
enjoy
the
Pleasures
of
Sin
for
a
season
?
And
did
not
our
Saviour
for
the
Joy
that
was
set
before
him
,
endure
the
Cross
,
despising
shame
,
&c.
And
how
can
we
be
so
concerned
for
the
Welfare
of
Christ's
Kingdom
,
but
from
those
Heavenly
Affections
which
will
make
us
alike
concerned
to
partake
of
the
Rewards
thereof
?
Nor
ought
any
Regard
to
,
or
Desire
after
those
Rewards
which
compleat
our
Happiness
and
Persection
,
to
be
branded
with
the
Character
of
selishness
,
that
being
proper
only
to
denote
earthly
Affections
:
Though
therefore
those
Primitive
Sufferers
might
joy
in
their
Successors
being
to
obtain
the
Imperial
Crown
(
if
they
then
knew
thereof
)
yet
it
could
not
be
reckoned
a
Reward
to
them
for
their
suffering
unto
death
:
But
a
joyful
Prospect
of
their
own
Rewards
might
make
th●m
the
more
so
affected
with
what
should
befal
their
Successors
.
The
Dr.
strangely
proceeds
,
If
the
Crown
of
Life
,
and
not
being
hurt
of
the
Second
Death
,
Explained
each
other
,
&c.
it
would
be
a
needless
Tautology
;
so
that
,
to
explain
one
thing
by
another
,
is
Tautological
with
him
:
But
the
taking
this
Verse
in
this
Sense
,
does
make
it
much
better
cohere
with
the
preceding
Verse
,
and
the
whole
Epistle
,
particularly
with
our
Saviours
Saying
in
the
Preamble
of
it
,
That
he
was
dead
,
and
is
alive
;
which
,
as
in
the
other
Epistles
,
respects
what
follows
,
&c.
Also
,
being
that
[
be
you
saithful
unto
Death
]
is
plainly
to
be
taken
in
a
Natural
Sense
,
the
Promise
of
the
Crown
of
Life
,
must
by
Antithesis
,
be
taken
in
the
same
Sense
:
Whereas
therefore
the
Dr.
fancieth
a
double
Promise
here
,
they
both
fa●l
,
in
his
Sense
of
them
,
and
the
one
Promise
,
which
is
the
plain
Natural
Sense
of
the
Text
,
is
so
sufficient
,
as
to
need
no
other
.
And
as
to
the
Distinction
,
which
he
adds
,
between
a
Promise
or
Threatning
,
before
the
Epiphonema
and
the
same
after
it
,
he
hath
left
out
of
my
Remark
,
that
which
would
have
sufficed
for
Answer
thereunto
,
viz.
The
Distinction
between
Promises
preceding
and
following
the
Epiphonema
,
is
to
be
understood
of
the
Conclusive
Promise
to
every
Epistle
,
and
so
signifies
nothing
here
;
the
Promise
before
the
Epiphonema
,
being
not
the
Conclusive
Promise
of
this
Epistle
.
This
part
of
my
Remark
the
Dr.
hath
omitted
,
though
it
be
so
full
a
Reply
to
the
last
part
of
his
Answer
:
And
though
he
applies
the
Distinction
to
Threatnings
as
well
as
Promises
,
yet
it
concerns
only
Consolatory
Promises
made
to
the
Overcomers
;
for
such
are
all
the
conclusive
Promises
,
&c.
Nor
can
it
be
applyed
to
any
other
part
of
the
Epistle
;
for
no
other
part
does
sometimes
precede
,
and
sometimes
follow
the
Epiphonema
,
but
the
Conclusive
Promise
,
which
in
the
Three
first
Epistles
,
follows
the
Epiphonema
,
and
so
being
Disjoined
by
it
from
the
Body
of
the
Epistles
,
signifies
that
the
Promises
concern
things
of
the
separate
State
or
other
Life
:
But
in
the
Four
last
Epistles
,
it
precedes
the
Epiphonema
,
and
so
being
joined
to
the
Epistles
,
signifies
its
concerning
things
of
this
Life
.
The
Dr.
does
here
a
little
recede
from
his
Exposition
,
in
making
the
Sufferings
of
Antipas
,
chiefly
to
respect
those
who
were
Martyred
by
the
Church
of
Rome
,
under
the
Popes
,
which
before
he
applyed
only
to
them
.
As
to
his
making
this
Interval
certainly
to
end
with
the
War
against
the
Waldenses
,
and
referring
us
for
Assurance
thereof
,
to
his
Exposition
of
the
Seven
Epistles
,
&c.
there
's
no
satisfaction
there
,
worth
having
Recourse
to
herein
;
but
see
more
of
the
Period
of
this
Interval
,
Ver
.
18.
The
Dr.
thinks
my
Confidence
here
strange
,
but
shews
his
own
to
be
wonderful
.
In
the
Words
,
I
will
come
unto
thee
quickly
,
and
will
fight
against
them
,
&c.
he
makes
[
thee
]
and
[
them
]
sufficient
Notes
of
Diversification
,
that
they
are
spoken
of
opposite
Parties
,
the
one
of
Christ's
Church
,
the
other
of
Her
Adversaries
;
whenas
[
them
]
does
plainly
signifie
those
in
the
Church
,
who
hold
the
Doctrine
of
Balaam
and
the
Nicholaitans
,
to
fight
against
whom
with
the
Sword
of
his
Mouth
Christ
threatens
to
come
;
and
[
I
will
come
unto
thee
quickly
]
would
not
be
sense
,
unless
so
made
out
by
the
following
Words
;
for
else
there
's
nothing
exprest
for
which
Christ
would
come
unto
the
Church
.
To
what
the
Dr.
adds
of
the
political
Prediction
,
preceding
the
Epiphonema
,
he
hath
his
Answer
before
Verse
11.
The
Dr.
taxeth
me
here
with
Humour
and
Wantonness
,
for
contradicting
him
,
without
giving
any
Reason
for
it
,
whereas
he
says
little
for
his
Assertion
,
but
that
it
's
undoubtedly
so
,
&c.
though
there
's
little
Doubt
of
its
being
otherwise
:
I
say
therefore
,
That
Satans
Seat
does
primarily
respect
his
Heavenly
Station
,
or
the
State
of
his
Authority
and
Power
;
and
but
Secondarily
,
Rome
,
as
being
the
Imperial
City
where
the
same
is
exercised
;
and
the
Pergamenian
Church
dwelling
where
Satans
Seat
is
,
signifies
its
exalted
State
,
by
the
Emperours
embracing
the
Christian
Profession
,
whereby
Christ's
Authority
was
then
allowed
of
as
well
as
the
Devils
;
and
so
it
respects
the
Interval
,
from
the
Emperour's
first
professing
Christianity
,
till
the
Devil
was
cast
out
unto
the
Earth
;
by
the
War
in
Heaven
,
which
succeeded
the
Man-Childs
being
caught
up
unto
God
,
and
his
Throne
,
&c.
and
also
till
the
Pagan
Government
,
under
the
Sixth
Head
,
became
dissolved
by
the
deadly
Wound
by
a
Sword
,
&c.
so
that
this
Interval
seems
to
end
at
the
expiring
of
the
Western
Emperours
by
the
Third
Trumpet
,
or
may
take
in
the
Fourth
Trumpet
also
,
till
which
,
the
Pagan
Government
of
Rome
was
not
fully
dissolved
:
And
when
the
Devil
was
so
cast
out
from
his
Heavenly
Station
of
Power
,
which
he
did
before
possess
,
or
was
seated
in
,
though
the
Pergamenian
Church
continued
the
same
State
or
Station
,
yet
she
continued
not
to
dwell
where
Satan's
Se●t
is
,
he
being
cast
down
from
thence
;
which
Fall
of
him
,
and
abolishing
thereon
the
Pagan
Government
,
(
to
which
,
that
of
our
Saviour
alludes
,
I
beheld
Satan
as
Lightning
falling
from
Heaven
)
gave
that
Advance
to
Christ's
Kingdom
in
the
World
,
by
establishing
his
Authority
to
Rule
,
and
so
him
to
be
Head
of
all
Principalities
and
Powers
,
&c.
as
made
way
for
the
Thyatirian
Interval
:
Thus
Pergamus
and
Thyatira
will
(
as
in
all
the
rest
of
the
Epistles
)
signifie
the
State
of
the
Churches
written
to
,
and
not
the
See
of
Rome
,
by
reason
of
their
being
within
her
Jurisdiction
:
Also
,
the
Pergamenian
Interval
began
long
before
that
See
gained
such
Jurisdiction
,
even
when
other
Bishops
(
viz.
of
Alexandria
,
Antioch
,
&c.
)
pretended
to
as
much
Authority
,
as
the
Bishop
of
Rome
.
I
suppose
therefore
,
that
Antipas
(
which
signifies
against
every
one
)
does
denote
all
such
faithful
Adherers
unto
Christ
,
as
did
strive
unto
death
,
for
upholding
his
Authority
,
and
Laws
of
Truth
,
against
all
Profest
Opposers
,
or
otherwise
Subverters
of
the
same
,
at
that
time
when
there
was
not
only
such
War
in
Heaven
contesting
His
and
the
Devils
Authority
,
but
also
such
combustion
among
Christian
Professors
,
through
their
fierce
contentions
,
&c.
as
did
almost
ruin
their
Religion
;
though
the
sense
of
it
given
in
Remark
ver
.
13.
seems
chiefly
intended
,
which
takes
in
all
Prelacy
,
as
well
as
the
Pope
,
Then
as
to
Thyatira
,
its
signifying
a
Daughter
,
being
,
that
is
,
a
Damosel
of
any
age
;
How
can
Prophetick
Style
limit
it
,
as
the
Dr.
says
,
to
a
Damosel
in
her
flourishing
Age
?
For
that
Style
cannot
change
the
signification
of
Words
(
which
would
make
them
unintelligible
)
but
only
use
them
in
a
figurative
sense
,
as
Orators
and
Poets
do
.
He
proceeds
next
to
a
perverting
what
I
say
,
supposing
me
to
say
,
That
Christ's
true
Church
gained
the
Ascendent
over
the
worldly
Powers
,
upon
the
expulsion
of
the
Goths
,
&c.
Whenas
I
only
say
,
That
his
Authority
did
begin
then
to
do
so
,
whereby
the
Usurper
of
it
,
as
his
Vicar
,
did
gain
such
Rule
in
the
World
,
and
prevail
so
against
the
true
Church
.
For
whereas
on
the
Emperors
professing
Christianity
,
though
the
Authority
of
Christ's
Laws
was
thereby
acknowledged
;
yet
the
obedience
thereunto
was
obstructed
,
both
by
continuing
of
the
Pagan
Government
,
and
the
Potency
of
Pagans
;
those
obstructions
were
now
so
removed
as
to
leave
little
impediment
to
the
obeying
his
Laws
,
save
the
Anti-Christian
or
blind
corrupt
worldly
Spirit
in
the
generality
of
the
Professors
of
his
Religion
;
which
was
so
great
as
to
make
it
easy
for
the
Devil
to
play
his
Aftergame
of
restoring
a
Pagan
State
of
Government
and
Worship
,
under
a
Christian
Profession
,
by
setting
up
a
Pseudo-prophetick
Usurper
of
Christ's
Authority
,
who
,
wearing
the
Horns
of
the
Lamb
,
but
speaking
with
the
voice
of
the
Dragon
,
should
by
his
impostures
,
long
convert
the
Authority
of
Christ
to
the
destroying
of
his
Kingdom
.
The
Dr.
therefore
,
in
charging
me
with
making
a
rude
Rush
against
manifest
Truth
,
does
make
a
rude
Push
against
that
Truth
which
he
cannot
repel
.
And
as
what
he
answers
to
this
Remark
,
proves
to
so
little
purpose
,
so
to
a
good
part
thereof
,
he
is
silent
:
Yet
he
does
a
little
plunge
me
,
in
requiring
History
for
my
saying
,
That
the
Popes
caused
the
Exarchs
to
remove
their
Seat
to
Ravenna
,
which
I
cannot
produce
,
tho'
I
believe
,
I
have
read
that
Account
of
their
setling
there
;
and
it
s
likely
enough
,
that
the
Popes
were
one
cause
at
least
of
their
doing
so
,
to
avoid
Contest
with
those
haughty
Prelates
,
who
were
then
beginning
to
exercise
their
Usurpt
Authority
,
as
Christ's
Vicars
,
and
also
might
ecclipse
them
with
their
splendor
,
&c.
But
I
using
that
saying
,
only
as
an
instance
of
the
Popes
growing
Power
,
which
otherwise
,
is
so
manifest
(
particularly
from
that
other
more
firm
Instance
in
my
Remark
,
viz.
their
expelling
the
Exarchs
out
of
Italy
)
it
matters
not
what
becomes
of
it
.
But
the
rest
of
the
Remark
,
though
he
fancieth
it
to
be
lax
and
lank
,
does
hold
firm
against
what
he
hath
said
against
it
.
I
speak
nothing
here
of
miraculous
Diseases
,
Ver
.
23.
nor
apprehend
any
such
meaning
in
Zach.
14.
But
as
Solomon
says
,
That
a
sound
Heart
is
the
Life
of
the
Flesh
,
and
Wisdom
giveth
Life
to
them
that
have
it
;
so
the
Regenerate
State
of
Believers
,
being
a
higher
Communication
of
this
Wisdom
and
Soundness
of
Heart
,
does
thereby
acquire
a
higher
Participation
of
such
Life
and
Power
of
Spirit
(
which
is
described
by
John
in
his
Gospel
,
cap
.
1.
ver
.
14.
and
in
Epistle
,
cap
.
1.
ver
.
1
,
2.
to
have
been
so
Illustrious
in
our
Saviour
,
as
even
to
enravish
the
beholders
thereof
)
whereas
Apostacy
,
and
Degenerating
into
wickedness
,
is
attended
with
contrary
effects
;
such
as
are
not
difficult
to
be
discerned
,
and
will
be
conspicuous
to
all
in
those
times
that
Zachary
speaks
of
;
which
effects
,
when
judicially
heightned
,
as
is
threatned
in
Zach.
and
here
,
must
thereby
become
more
notorious
.
And
this
befalling
the
Children
of
Jezebel
,
must
needs
prove
a
loss
to
her
,
rendring
them
more
unfit
for
her
service
,
but
not
make
them
more
snug
in
her
Bosom
(
as
the
Dr.
says
)
they
being
that
so
much
before
,
which
made
them
ripe
for
such
Judgment
.
But
such
changes
are
not
wrought
in
a
sudden
miraculous
manner
(
as
the
Dr.
fancieth
to
be
meant
in
Zachary
)
but
gradually
,
and
insensibly
,
according
to
the
orpinary
workings
of
God
,
both
in
Natural
and
Spiritual
Operations
.
The
[
killing
her
Children
with
death
]
thus
understood
,
does
doubtless
much
better
cohere
with
what
follows
,
than
the
Dr's
sense
,
(
viz.
killing
them
with
natural
death
)
though
he
will
not
see
it
.
And
his
other
exposition
of
killing
them
(
viz.
mortifying
them
by
Conversion
,
&c.
)
I
cannot
make
sense
of
it
;
for
she
and
they
,
who
commit
Adultery
with
her
,
are
threatned
with
great
Judgment
,
except
they
repent
;
but
Conversion
is
no
such
Judgment
,
but
a
Blessing
;
and
to
make
it
a
Judgment
here
,
is
to
make
them
punished
with
Repentance
for
not
repenting
.
The
promise
is
to
such
over-comers
who
keep
the
works
of
Christ
unto
the
end
(
viz.
Ver
.
26.
who
overcome
the
World
by
holding
fast
unto
the
end
,
&c.
for
so
overcoming
does
signify
in
all
the
Epistles
,
they
being
an
account
of
the
Militant
State
of
the
Church
)
which
those
to
whom
the
Dr.
applies
it
to
,
were
far
from
doing
,
the
generality
of
them
continuing
in
a
worldly
State
,
after
they
had
prevailed
against
the
Pagano-Christians
:
So
that
it
cannot
be
concluded
,
that
they
ceased
from
being
Anti-Christian
,
by
casting
off
those
Anti-Christian
Powers
,
but
might
continue
to
be
such
still
,
though
in
a
refin'd
worldly
State
.
And
the
Ruling
with
a
Rod
of
Iron
,
and
breaking
in
Pieces
,
&c.
are
Expressions
too
high
for
what
fell
out
at
the
Reformation
,
but
does
doubtless
respect
such
Spiritual
Victors
,
as
Christ
does
own
with
such
Power
,
as
will
answer
those
expressions
,
though
the
same
may
not
be
discernable
to
the
World
;
and
it
s
a
Promise
of
further
extent
,
than
this
Epistle
,
in
like
manner
,
as
I
noted
the
Pergamenian
State
to
reach
through
the
succeeding
Epistles
.
Also
the
generality
of
the
People
,
as
well
as
Rulers
,
being
overcomers
(
according
to
the
Dr's
Sense
)
in
the
Reformed
Nations
,
they
must
share
also
in
Ruling
over
the
Nations
,
&c.
which
how
can
it
be
,
when
they
gained
no
Rule
over
Foreign
Nations
,
and
their
own
became
almost
all
overcomers
?
So
that
,
though
the
Dr.
concludes
,
what
can
be
more
easy
and
clear
?
viz.
than
the
sense
he
gives
;
yet
there
are
in●uperable
difficulties
,
and
no
clearness
in
it
.
This
Morning
Star
here
,
Ver
.
28.
does
plainly
not
signify
Christ
himself
,
but
some
Spiritual
Dispensation
promised
by
him
to
the
overcomers
,
&c.
Such
as
seems
signified
,
2
Pet
.
1.19
.
as
noted
in
my
Remark
,
but
taken
no
notice
of
by
the
Dr.
And
whereas
in
the
foregoing
verses
,
there
's
such
Power
over
the
Nations
promised
to
the
overcomer
;
this
seems
to
be
an
additional
Promise
,
for
the
better
qualifying
him
to
exercise
that
Power
.
But
what
the
Dr.
means
by
making
Christ
to
be
understood
here
in
a
political
sense
,
I
apprehend
not
;
he
being
not
otherwise
to
be
so
understood
,
than
as
he
does
exert
his
Power
in
the
overcomers
,
and
qualify
them
for
the
exercise
of
it
,
according
to
the
said
Promises
made
them
;
and
if
the
Dr.
so
understands
him
in
a
political
sense
,
he
vainly
opposeth
it
to
my
sense
,
with
which
it
consists
and
concurs
.
And
as
little
sense
appears
to
me
in
what
he
says
of
Christ's
being
called
the
Bright
and
Morning-Star
,
Apoc
.
22.16
.
which
he
will
have
not
spoken
simply
of
his
Person
abstracting
from
his
Kingdom
on
Earth
,
because
he
says
before
,
I
am
the
Of-spring
of
David
,
as
Challenging
his
Right
to
the
Kingdoms
on
Earth
,
&c.
and
this
following
the
Millennial
Reign
,
and
relating
thereto
,
the
Dr.
will
have
him
therefore
call
himself
,
the
Bright
and
Morning-Star
,
by
reason
of
the
great
Lustre
of
that
Reign
.
But
he
maims
the
Text
to
fit
it
for
his
purpose
;
for
Christ
calls
himself
the
Root
,
as
well
as
the
Of-spring
of
David
,
and
says
before
in
the
same
Verse
,
I
Jesus
have
sent
my
Angel
to
testify
these
Things
in
the
Churches
:
By
which
,
and
ver
.
7
,
10
,
18
,
19.
it
appears
,
that
his
calling
himself
the
Root
and
Of-spring
of
David
,
and
Bright
and
Morning-Star
,
relates
not
to
the
description
of
the
Millennial
Reign
,
but
to
the
whole
Book
of
Prophecies
,
and
is
as
if
he
had
said
,
I
am
he
that
is
God
and
Man
;
and
thereby
the
Day-spring
from
on
high
,
or
Light
of
the
World
;
and
so
am
meet
or
worthy
to
open
this
Book
of
Prophecies
,
or
receive
the
Revelation
thereof
;
to
communicate
the
same
to
the
Churches
.
But
the
Dr.
is
so
conceited
of
his
dark
confused
account
of
the
Text
;
as
to
say
of
it
,
Why
should
any
one
wink
against
so
clear
Light
,
and
inviolable
Coherence
and
Congruity
of
Things
?
CHAP.
III
.
WHereas
the
Dr.
says
,
Ver
.
4.
That
he
was
giving
the
Prophetical
,
not
the
Literal
,
Moral
or
Spiritual
Sense
of
the
Epistles
;
though
he
pretends
to
decline
a
Moral
or
Spiritual
Sense
of
them
;
yet
ver.
20
,
21.
he
applies
such
a
sense
to
the
last
Epistle
,
when
he
ought
to
have
given
a
political
sense
.
And
when
any
Moral
or
Spiritual
Promises
are
Prophesied
of
,
Is
not
the
expounding
them
accordingly
the
prophetical
sense
of
such
Promises
,
as
much
as
if
they
were
political
?
As
to
his
solid
Rule
,
&c.
I
say
that
the
conclusive
Promise
(
which
only
such
Rule
can
concern
,
see
cap
.
2.11
.
)
preceding
the
Epiphonema
,
and
so
being
joined
with
the
Epistle
,
signifies
only
,
that
it
is
to
be
fulfilled
in
this
Life
,
be
it
Political
or
Moral
,
&c.
and
the
Dr.
in
saying
that
it
must
signify
politically
,
contradicts
his
Exposition
of
the
Seventh
Epistle
.
Besides
,
The
Moral
or
Spiritual
Sense
here
,
may
include
in
it
also
,
a
Political
Sense
;
such
walkers
in
white
,
becoming
thereby
Lights
of
the
World
,
and
so
Instrumental
to
turn
many
to
Righteousness
,
they
must
thereby
obtain
a
considerable
sway
or
powerful
Interest
,
and
so
advance
the
enlargement
of
Christs
Kingdom
,
&c.
And
what
a
strange
forc't
Expounding
of
[
I
will
not
blot
his
Name
out
of
the
Book
of
Life
,
&c.
]
does
this
Political
Sense
of
the
Dr.
run
him
upon
!
viz.
to
make
that
saying
signify
a
durable
Seed
of
such
to
succeed
in
the
Church
,
whenas
its
plainly
a
promise
of
Eternal
Life
(
accordingly
as
the
Book
of
Life
does
elsewhere
signify
)
made
to
such
who
by
walking
in
white
become
worthy
of
it
,
that
being
the
reward
of
all
who
obtain
Salvation
in
Christ
Jesus
.
And
doubtless
the
Succession
of
such
a
Seed
,
cannot
(
as
said
in
the
Remark
)
be
the
reward
of
such
walkers
in
white
,
for
their
so
doing
,
though
it
be
matter
of
joy
to
them
.
For
which
saying
,
the
Dr.
makes
the
like
perverse
Reflexion
on
me
as
he
did
cap
.
2.11
.
to
which
I
have
said
enough
there
,
to
make
the
adding
more
here
needless
.
Yet
whereas
he
enforceth
his
Reflexion
with
saying
,
That
what
any
part
of
the
Church
suffereth
at
present
,
if
it
make
for
the
greater
good
of
the
Church
for
the
future
,
they
think
themselves
amply
rewarded
,
&c.
I
say
,
That
this
is
untrue
,
taken
abstractly
(
according
to
the
import
of
the
Words
)
from
the
hopes
they
have
of
the
proper
rewards
they
shall
receive
for
such
sufferings
.
And
though
the
benefit
which
will
accrue
to
the
Church
by
our
sufferings
,
be
a
part
of
the
happiness
we
hope
for
from
them
;
yet
how
come
we
to
have
such
a
Sympathy
with
the
Church
,
but
by
reason
of
our
joynt-Interest
with
her
,
by
being
Members
of
the
same
body
?
Whereby
greater
peculiar
rewards
do
attend
us
,
by
how
much
the
more
serviceable
we
are
to
her
.
So
that
,
our
concern
for
her
welfare
,
does
terminate
in
the
happiness
and
rewards
that
accrue
to
us
thereby
.
For
as
it
s
the
nature
of
Man
,
and
all
intelligent
Beings
,
to
desire
and
seek
after
their
own
good
,
so
it
s
consequently
natural
to
them
,
to
be
affected
with
all
things
as
they
find
their
happiness
concerned
in
them
.
Which
though
it
becomes
selfishness
and
folly
,
when
they
mistake
their
true
good
,
and
become
intent
on
the
pursuit
of
false
enjoyments
;
yet
it
s
their
perfection
to
be
so
affected
with
all
things
as
their
true
good
or
happiness
is
concerned
in
them
.
To
the
Dr's
urging
,
that
the
benefit
which
the
Church
receives
from
our
sufferings
,
must
be
a
Reward
to
us
,
because
it
s
acknowledged
to
be
matter
of
Joy
to
us
;
I
say
,
That
it
can
be
no
such
peculiar
Reward
to
us
,
as
is
promised
to
the
overcomer
in
this
,
and
all
the
Epistles
;
but
is
a
common
happiness
resulting
from
the
Sympathy
between
Members
of
the
same
Body
.
But
though
his
exposition
here
proves
so
unsound
,
yet
he
concludes
,
That
such
Allegations
as
these
against
it
,
are
meer
affected
Cavils
.
The
Dr.
says
here
,
Ver
.
8.
That
I
forget
that
we
are
upon
a
Prophetical
Sense
,
and
writh
my
fancy
into
a
Moral
or
Spiritual
Sense
:
As
if
such
a
Sense
Prophesied
of
,
were
not
a
Prophetick
Sense
.
But
my
Moral
or
Spiritual
Sense
,
is
so
far
from
disagreeing
with
a
Political
Sense
which
he
contends
for
,
that
it
includes
the
same
as
shewed
before
.
For
Christ's
Kingdom
being
Spiritual
,
it
s
to
be
advanc'd
in
the
World
by
a
Spiritual
Power
,
according
to
my
Sense
given
here
;
so
that
,
it
s
further
from
doing
violence
to
the
scope
of
the
Holy
Ghost
,
than
the
Dr's
.
Sense
,
which
,
though
he
calls
it
Political
,
is
indeed
,
no
other
than
Moral
.
For
by
[
little
strength
]
he
understands
a
little
Army
,
and
by
that
,
the
followers
of
the
Rider
on
the
White-Horse
cap
.
19.
whom
he
makes
to
be
Boanergeses
,
or
thundering
Preachers
,
&c.
and
so
all
the
great
Warlike
description
there
of
the
Christian
,
and
Anti-Christian-Party
,
preparing
to
the
Battle
of
ther
great
Day
,
&c.
is
made
to
end
in
a
conflict
of
those
Preachers
,
with
their
Adversaries
,
and
becoming
Victorious
over
them
by
converting
them
(
so
can
he
Fancy
Quidli
bet
ex
Quolibet
)
;
And
what
is
this
but
a
perverting
the
political
sense
of
the
Prophecy
(
importing
a
real
great
War
and
Victory
,
&c.
)
into
a
moral
sense
of
vanquishing
Unbelievers
by
Preaching
?
But
my
sense
of
[
Little
Strength
]
is
confirmed
by
the
next
Words
[
and
hast
kept
my
Word
,
and
hast
not
denied
my
Name
]
which
denotes
the
spiritual
Conflict
of
the
Church
,
and
her
Strength
of
Faith
and
Patience
,
in
persevering
therein
,
&c.
The
Dr.
proceeding
on
his
groundless
Hypothesis
of
branching
the
seventh
Trumpet
into
seven
Thunders
,
will
have
the
Philadelphian
Interval
to
commence
in
the
seventh
Vial
,
and
to
reach
to
the
fourth
Thunder
;
which
Consideration
,
he
says
,
Silenceth
all
my
Reasoning
against
that
Interval
,
it
s
comprehending
the
Millennial
Reign
,
and
so
lightly
shifts
off
those
weighty
Reasons
,
which
prove
the
whole
Interval
to
be
Militant
,
by
making
a
small
part
of
it
(
the
seventh
Vial
)
to
be
so
;
so
that
the
same
Epistle
,
which
Represents
but
one
State
of
the
Church
,
must
,
according
to
him
,
signifie
States
so
different
,
as
the
Militant
and
Millennial
State
:
But
under
the
second
Thunder
,
she
obtains
,
he
says
,
the
Title
of
the
City
of
God
,
viz.
the
New
Jerusalem
,
&c.
and
then
concludes
,
What
can
be
more
plain
and
express
?
And
that
Philadelphia
must
be
New
Jerusalem
,
as
sure
as
Christ
will
keep
Faith
in
his
Promises
;
and
so
does
presumptuously
engage
the
Fidelity
of
Christ
for
a
Fiction
.
But
then
having
said
,
that
the
Philadelphian
Interval
reacheth
to
the
fourth
Thunder
,
and
after
,
that
it
reacheth
to
the
second
Thunder
inclusively
;
he
next
extends
it
throughout
the
Millennium
to
the
end
of
the
World
:
So
that
,
though
he
would
not
allow
of
my
second
Remark
on
the
Notes
on
C.
1.
which
shews
,
that
the
State
of
a
preceding
Interval
,
may
reach
through
succeeding
Intervals
that
are
consistent
therewith
;
yet
he
does
much
worse
here
,
making
not
only
the
Philadelphian
to
reach
through
the
Laodicean
Interval
,
but
also
confounding
them
,
by
making
them
but
one
Interval
of
the
Church
:
And
the
Reason
for
his
so
extending
the
Philadelphian
Interval
,
is
two
Promises
,
which
give
no
Countenance
to
his
so
doing
,
viz.
1.
I
will
write
upon
him
my
new
Name
,
which
,
according
to
Grotius
,
he
takes
to
be
King
of
Kings
and
Lord
of
Lords
;
and
hence
thinks
,
that
it
must
undoubtedly
respect
the
Millennial
Empire
.
2.
Him
that
overcometh
I
will
make
a
Pillar
in
the
Temple
of
my
God
,
and
he
shall
go
no
more
out
,
&c.
which
he
fancieth
plainly
to
imply
the
Perpetuity
of
the
Philadelphian
Interval
,
to
the
end
of
the
World
.
But
whereas
he
applys
these
two
Promises
to
the
whole
Philadelphian
Church
,
they
are
plainly
made
only
to
such
in
her
who
Overcome
,
and
so
cannot
concern
the
Continuance
of
that
Church
,
but
only
the
State
of
the
Overcomers
in
her
;
whereby
the
Drs.
Use
of
these
Two
Promises
cometh
to
nothing
,
and
therewith
the
Substance
of
what
he
says
for
placing
this
Interval
within
the
Millennium
.
But
though
this
Interval
may
not
be
placed
within
the
Millennium
,
yet
it
may
be
reckoned
as
Porticus
Millennii
,
in
which
many
will
attain
to
that
eminent
Christian
State
,
and
thereby
to
that
Sway
in
the
World
,
as
to
be
those
Overcomers
,
to
whom
the
Philadelphian
promises
are
made
:
For
that
City
,
which
in
the
Millennium
will
be
established
in
its
Government
of
the
World
,
will
be
long
before
coming
down
from
Heaven
,
by
its
scattered
members
emerging
in
the
World
,
and
prevailing
against
the
Powers
thereof
,
till
the
Lambs
Wife
hath
made
her self
ready
for
the
Marriage
Supper
,
C.
19.7
.
And
then
absolute
Dominion
is
to
be
given
unto
her
:
But
whereas
the
Dr.
makes
this
Interval
to
reach
to
the
end
of
the
World
,
and
only
to
vary
in
Modification
and
Denomination
in
the
Laodicean
Interval
:
What
is
this
various
Modification
,
but
a
New
State
of
the
Church
,
which
begets
a
New
Interval
,
and
so
forbids
confounding
them
as
the
same
?
Or
if
it
be
still
the
Philadelphian
Interval
,
Why
should
it
receive
a
New
Denomination
?
Yet
the
Dr.
is
so
fully
possest
with
his
empty
Conceit
,
that
he
says
,
He
must
wilfully
wink
,
or
perversly
shut
his
eyes
,
that
sees
not
the
Truth
of
it
already
;
and
that
I
seem
to
do
so
,
in
so
violently
resting
the
Signification
of
a
Pillar
in
the
Temple
of
God
,
which
so
naturally
signifies
Stability
and
Permanency
,
to
signifie
great
Rule
and
Authority
,
upon
a
dark
private
Notion
of
my
own
,
C.
11.1
.
as
if
,
says
he
,
I
was
wiser
than
Christ
,
or
knew
his
Meaning
better
than
himself
,
who
expounds
this
Pillar
of
Stability
and
Firmness
,
in
saying
,
He
shall
go
no
more
out
;
which
yet
yields
no
Colour
for
such
a
sense
,
but
does
plainly
import
,
(
as
noted
in
Remark
,
&c.
)
a
cessation
from
a
Militant
,
by
attaining
to
a
Millennial
state
:
But
as
to
the
signification
of
Pillar
,
I
say
,
that
it
primarily
or
naturally
signifies
upholding
or
supporting
,
(
which
well
agrees
with
the
sense
I
apply
to
it
)
;
and
but
secondly
,
Stability
or
Permanency
,
because
that
Pillars
are
made
so
strong
as
to
be
durable
.
And
as
to
those
Passages
which
he
says
I
shuffle
off
with
a
general
Account
,
&c.
and
which
he
thinks
that
the
plain
natural
signification
of
the
Words
of
them
,
gives
so
much
assurance
of
his
sense
of
them
;
I
say
,
that
they
better
suit
with
my
account
of
the
Philadelphian
Interval
,
than
with
his
.
For
,
how
does
the
making
of
a
Pillar
in
the
Temple
of
God
,
agree
with
that
state
,
of
which
it
's
said
,
I
saw
no
Temple
there
?
And
what
need
will
there
be
of
writing
the
Name
of
GOD
,
and
the
Name
of
the
City
of
GOD
,
and
CHRIST's
New
Name
on
those
(
that
is
,
of
setting
any
Character
upon
them
,
to
make
them
known
,
&c.
)
who
by
being
Citizens
of
the
New
Jerusalem
,
in
her
Millennial
Reign
,
will
be
beautified
with
such
Glory
,
and
invested
with
such
Power
,
as
to
make
them
conspicuously
known
to
all
what
they
be
?
So
that
those
passages
do
much
better
agree
with
such
a
Militant
state
of
the
Church
,
as
I
apply
them
to
,
than
with
that
of
the
Millennium
:
Besides
,
whereas
the
Dr.
does
very
forc'tly
apply
those
Promises
to
all
the
Philadelphian
Church
,
which
I
,
according
to
the
plain
sense
of
the
Text
,
make
onely
to
respect
such
Persons
in
her
who
overcome
:
Herein
my
sense
does
far
exceed
his
.
To
illustrate
and
enforce
what
I
have
said
,
I
shall
add
,
That
the
Temple
of
God
in
the
Christian
state
,
seems
peculiar
to
the
Militant
state
of
the
Church
,
and
that
from
the
time
of
the
Commencement
of
the
Kingdom
of
Heaven
on
earth
,
by
the
Man-Childs
being
caught
up
unto
God's
Throne
,
and
the
Devil
cast
out
,
&c.
Before
which
,
as
Christ
had
gained
no
Authority
in
the
World
;
(
of
which
see
C.
21.
Ver
.
23.
)
so
without
that
,
to
Authorize
his
Worship
,
there
could
be
no
Temple-Service
,
or
settled
Christian-Worship
in
the
World
,
but
both
commenced
together
,
at
the
Emperor's
assuming
the
Christian
Profession
;
for
then
the
Temple
of
God
was
seen
in
Heaven
,
and
in
it
the
Ark
of
his
Testament
,
&c.
in
which
Temple
the
Witnesses
worshipped
,
during
the
treading
down
of
the
Outer-Court
,
&c.
But
when
the
Powers
that
tread
it
down
are
destroyed
,
and
it
becomes
the
Tabernacle
of
GOD
,
(
of
which
see
C.
15.
V.
5.
)
it
's
then
united
to
the
Inner-Court
,
and
with
it
makes
the
New
Jerusalem
,
&c.
And
the
Kingdom
of
Heaven
becoming
then
the
Little
Leaven
that
hath
leavened
the
whole
Lump
,
is
no
longer
to
be
Represented
by
a
Temple
,
as
signifying
its
separate
State
in
the
World
,
from
the
prevailing
Worldly
Powers
therein
,
but
by
a
Glorious
Holy
City
,
to
which
all
the
Dominions
of
those
Powers
are
become
subject
,
and
which
is
become
the
Tabernacle
of
GOD
with
Men
,
by
His
and
the
Lambs
Throne
being
therein
,
whereby
,
instead
of
a
Temple
therein
,
the
whole
City
becomes
as
a
Temple
,
&c.
By
reason
of
which
Holy
State
,
and
the
Victory
thereby
gained
over
the
World
,
to
the
abolishing
the
Powers
thereof
,
the
Church
so
ceasing
to
be
signified
by
a
Temple
(
as
formerly
in
distinction
from
the
World
which
she
did
Conflict
with
)
;
this
seems
to
be
the
Reason
,
why
in
Vision
C.
4.
C.
5.
which
Represents
the
Millennial
State
,
there
's
no
Mention
of
a
Temple
for
the
Abode
of
the
Divine
Presence
,
&c.
The
Dr.
next
endeavours
to
enforce
his
Exposition
of
this
Epistle
,
by
shewing
a
Coherence
between
the
preceding
and
following
Epistles
,
in
Respect
of
the
Promises
or
Threatnings
of
the
one
relating
to
the
other
:
The
Ephesm
Interval
does
yield
a
little
(
and
but
a
little
)
Colour
to
his
Conceit
:
For
in
it
the
Church
is
threatened
with
removing
her
Candlestick
out
of
its
place
,
by
which
he
would
have
the
Smyrnean
Persecution
signified
:
But
removing
her
Candlestick
,
importing
only
a
dispersing
or
breaking
her
Church-State
,
cannot
be
well
extended
to
bitter
Persecutions
,
by
Imprisonment
and
Death
,
&c.
How
groundless
is
his
making
the
Promise
in
the
Smyrnean
Interval
to
relate
to
the
next
,
I
have
shewed
C.
2.
V.
11.
But
finding
not
any
such
relating
of
the
Pergamenian
to
the
Thyatirian
Interval
,
he
tacks
them
both
together
,
as
Representing
the
Church
in
a
suffering
State
,
from
which
she
is
to
be
freed
in
the
Sardian
Interval
;
and
by
reason
thereof
,
makes
them
both
to
relate
to
it
,
though
he
finds
no
Promises
or
Threatnings
in
the
First
,
whereon
to
ground
the
same
;
and
what
he
finds
in
the
Later
,
I
have
shewed
,
C.
2.26
.
how
groundless
it
is
.
But
then
he
will
have
the
few
Names
,
or
few
Excellent
Persons
in
the
Sardian
Interval
,
to
be
a
Seed
(
for
want
of
a
Promise
relating
to
the
succeeding
Interval
)
of
the
better
State
of
the
Church
to
come
,
&c.
And
that
State
in
the
Philadelphian
Interval
,
he
makes
so
good
as
to
be
without
Spot
or
Wrinkle
,
entirely
Holy
,
&c.
which
cannot
hold
true
,
unless
of
those
who
overcome
in
the
Philadelphian
Church
.
Of
the
State
of
which
Church
I
shall
speak
more
after
,
and
onely
here
note
,
That
though
in
other
Epistles
,
the
Dr.
does
rightly
apply
the
Conclusive
Promise
to
those
onely
in
the
Church
who
overcome
;
yet
in
this
Epistle
,
and
that
to
the
Church
in
Thyatira
,
he
(
to
serve
his
present
Turn
)
applys
the
said
Promise
to
the
whole
Church
.
When
he
hath
so
Represented
the
Philadelphian
State
,
as
best
agrees
with
making
it
the
Millennial
State
,
he
demands
of
any
man
of
any
spark
of
Judgment
or
Sagacity
,
what
time
this
can
be
,
but
such
as
includes
the
New
Jerusalem
State
?
To
which
I
have
before
Answered
,
satisfactorily
I
hope
,
to
those
of
sufficient
Judgment
and
Sagacity
,
if
not
,
to
those
that
have
but
a
spark
thereof
.
And
the
Dr.
seems
to
have
little
more
than
a
spark
of
it
,
in
that
he
can
impute
it
to
affected
Stupour
,
or
strange
invincible
Prejudice
in
any
that
doubt
of
the
Millennium
Empire
,
its
being
included
in
the
Philadelphian
Interval
.
The
Dr.
who
hath
been
so
much
for
a
Political
Sense
in
the
other
Epistles
,
Ver
.
20
,
21.
does
expound
this
in
a
Moral
Sense
,
though
it
does
more
evidently
bear
a
Political
Sense
than
any
of
the
rest
;
whereby
he
contradicts
his
own
solid
Rule
,
(
as
he
calls
it
)
viz.
That
the
Success
of
the
Church
declared
before
the
Epiphonema
signifies
politically
,
as
well
as
he
perverts
Scripture
;
and
so
does
evidence
in
himself
the
Truth
of
that
Saying
,
which
he
Applys
to
me
,
viz.
So
sinuous
and
serpentine
a
thing
is
beloved
Falshood
.
And
many
are
his
beloved
Falshoods
which
depend
upon
his
so
perverting
the
Sense
of
this
Epistle
:
For
otherwise
,
the
Prophetick
Sense
of
the
Epistles
must
end
at
the
Commencement
of
the
Millennium
,
and
so
his
Branching
the
seventh
Trumpet
into
seven
Thunders
,
must
fail
;
and
consequently
must
also
his
placing
the
Vials
after
the
Beginning
of
the
seventh
Trumpet
,
and
then
the
rising
of
the
Witnesses
cannot
precede
them
:
And
then
the
Dr's
.
grand
Assertion
,
for
which
his
Credit
lies
so
much
at
stake
,
(
viz.
That
the
Reformation
is
the
rising
of
the
Witnesses
)
comes
to
nothing
.
Therefore
he
being
furnished
by
his
Poetical
Genius
,
with
a
notable
Faculty
in
applying
Moral
and
Mystical
Senses
,
where
never
intended
:
No
Wonder
,
That
he
strains
his
utmost
Ability
herein
,
on
so
needful
an
Occasion
;
But
his
Performance
being
so
forc't
and
artificial
to
serve
a
Turn
,
is
too
remote
from
the
Scope
of
the
Text
to
deserve
Consideration
.
Yet
one
Passage
of
it
seems
pleasant
,
if
not
otherwise
remarkable
enough
to
be
taken
Notice
of
,
viz.
He
says
,
That
his
Moral
Sense
is
farther
manifest
from
the
saying
,
If
any
man
hear
my
Voice
,
and
open
the
door
,
I
will
come
in
and
sup
with
him
,
and
he
with
me
,
viz.
says
he
,
At
his
home
,
they
will
sup
together
there
,
which
therefore
is
no
Invitation
of
the
Party
abroad
to
supper
.
But
does
not
this
supping
with
him
,
in
the
Political
Sense
thereof
,
signifie
as
great
and
greater
Communion
with
Christ
,
than
that
of
the
Lord's
Supper
,
to
which
the
Dr.
applys
it
?
For
that
is
but
what
the
Christian
Church
had
partaked
of
from
the
Beginning
,
but
the
Political
Sense
here
,
signifies
what
she
shall
obtain
at
her
Perfection
,
when
she
shall
be
prepared
as
a
Bride
adorned
for
her
Husband
,
to
become
that
Holy
City
(
the
Lambs
Wife
)
whereby
to
drink
of
the
Waters
of
Life
freely
,
and
to
be
so
enlightened
with
the
Glory
of
God
,
and
the
Lamb
,
as
to
have
no
Night
there
,
&c.
So
that
,
though
the
Sense
here
be
Political
,
as
it
signifies
Christ's
Kingdom
on
Earth
,
yet
withal
,
it
's
Spiritual
in
the
highest
degree
,
that
being
the
Kingdom
of
Heaven
on
Earth
,
wherein
Christ
will
Reign
by
a
Spiritual
Power
:
The
Spiritual
Communion
therefore
,
which
,
according
to
the
Dr.
is
signified
by
[
supping
with
him
,
viz.
at
his
home
]
more
agreeing
with
my
Sense
than
with
his
;
I
understand
not
(
nor
I
doubt
does
he
)
what
he
means
by
[
There
's
no
Invitation
of
the
Party
abroad
to
Sup
]
as
he
speaks
it
in
Opposition
to
the
supping
at
home
:
But
after
a
large
Allegorizing
the
Text
in
his
Moral
Sense
,
to
so
little
purpose
,
he
hath
a
such
Conceit
of
his
Performance
,
as
to
conclude
it
a
fond
thing
to
apply
here
my
Political
Sense
of
the
Marriage-Supper
,
&c.
But
he
proceeds
to
my
Interpreting
[
to
sit
down
on
his
Throne
,
&c.
]
in
a
political
sense
,
which
he
would
as
confidently
explode
(
it
as
neerly
concerning
him
to
do
it
)
as
he
hath
done
the
same
sense
in
the
preceding
Verse
.
And
the
reason
he
offers
for
it
is
,
That
there
's
no
mention
of
Conflicts
and
Persecutions
,
&c.
in
this
Laodicean
State
,
to
which
an
Earthly
Deliverance
,
Victory
,
and
Dominion
was
promised
in
the
Smyrnean
(
which
how
groundlesly
said
I
,
have
shewed
in
that
Epistle
)
Pergamenian
and
Thyatirian
Intervals
,
nor
any
mention
of
the
word
Patience
,
&c.
But
though
the
Church
,
in
this
Interval
,
will
not
be
exercised
with
such
outward
barbarous
Persecutions
as
formerly
(
by
reason
of
the
low
State
of
the
Anti-Christian
Powers
will
be
then
brought
to
,
and
the
enlightened
refin'd
State
the
World
will
be
improved
to
,
through
the
increase
of
Knowledge
,
and
prevailing
of
the
risen
Witness
,
&c.
)
yet
she
will
be
exercised
with
other
Conflicts
,
more
fatal
to
her
spiritual
Improvement
(
as
they
always
proved
to
be
)
than
cruel
Persecutions
,
viz.
The
temptations
and
allurements
of
worldly
prosperity
,
with
which
the
deceiver
will
with
all
subtile
Arts
,
endeavour
then
to
corrupt
her
,
and
so
to
obstruct
the
advancement
of
Christ's
Kingdom
;
and
will
be
so
successful
therein
,
as
to
make
her
degenerate
from
the
preceding
Philadelphian
,
into
the
wretched
Laodicean
State
.
The
Dr's
Moral
allegorizing
this
Verse
,
deserves
in
like
manner
to
be
passed
over
as
the
preceding
Verse
,
it
being
alike
forc't
for
the
same
end
,
and
remote
from
the
scope
of
the
Text
.
Yet
whereas
he
says
,
That
being
the
conflict
the
Laodiceans
are
exhorted
to
,
is
the
subduing
of
their
carnal
Affections
,
and
becoming
renewed
unto
the
Heavenly
Image
of
Christ
,
which
is
the
only
method
of
attaining
to
the
Heavenly
Throne
or
Crown
of
Glory
,
it
s
very
unnatural
to
understand
it
of
any
other
Throne
.
I
say
,
That
the
same
is
as
much
the
method
of
attaining
to
a
Millennial
Throne
,
the
Rulers
then
being
not
capable
of
Exercising
the
Spiritual
Dominion
of
those
times
,
further
than
the
advance
of
the
work
of
Regeneration
in
them
does
qualify
them
thereunto
.
And
whereas
he
also
says
,
That
as
Christ
,
after
he
overcame
sate
down
on
his
Fathers
Throne
;
so
he
that
overcomes
shall
sit
down
on
a
Throne
or
Seat
in
Heaven
,
&c.
I
say
,
That
when
the
Kingdom
of
Heaven
is
come
on
Earth
,
by
the
Throne
of
God
and
the
Lamb
being
in
the
New
Jerusalem
,
then
those
Overcomers
will
sit
down
with
him
on
Heavenly
Thrones
,
tho'
on
Earth
;
and
he
sitting
down
so
on
his
Fathers
Throne
,
expecting
till
his
enemies
be
made
his
Footstool
(
being
to
Reign
till
he
hath
put
down
all
Authority
,
all
Enemies
under
his
Feet
)
I
understand
not
how
that
Promise
to
Overcomers
,
to
sit
down
with
him
on
his
Throne
,
&c.
will
be
fulfilled
,
unless
they
sit
with
him
thereon
to
the
same
purpose
,
viz.
to
Reign
with
him
on
Earth
,
accordingly
as
he
says
,
Luke
22.19
.
I
appoint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
to
me
,
&c.
And
whereas
the
Dr.
says
farther
,
That
according
to
me
,
Christ
had
not
obtained
a
Millennial
Throne
in
the
Laodicean
Interval
,
and
therefore
the
Promise
to
the
Overcomers
,
of
like
Thrones
as
he
was
sat
down
on
,
cannot
be
of
Millennial
Thrones
:
I
say
,
That
Christ
then
,
and
long
before
,
was
set
down
on
the
Throne
of
his
Kingdom
,
which
is
at
length
to
be
Established
on
Earth
,
viz.
when
the
Man-child
was
caught
up
unto
Gods
Throne
,
and
the
Devil
cast
out
,
&c.
and
that
in
the
Millennium
,
the
Overcomers
will
be
seated
with
him
here
(
by
his
Throne
being
in
them
)
on
like
Thrones
to
what
he
was
seated
on
long
before
,
though
not
in
that
plenitude
of
Power
he
shall
Reign
with
,
when
he
hath
put
all
Enemies
under
his
Feet
.
The
Dr's
.
saying
,
That
he
hath
plainly
demonstrated
before
,
that
the
Millennium
is
comprised
in
the
Philadelphian
Interval
,
&c.
proves
by
what
I
have
said
,
to
be
a
vain
boast
.
But
whereas
he
asks
,
That
when
the
State
of
the
Church
is
divided
into
so
many
Successions
,
&c.
Why
should
the
Millennium
be
omitted
?
And
thinks
it
would
be
a
great
defect
in
the
Spirit
of
Prophecy
,
if
it
were
so
;
I
say
,
That
it
would
be
a
great
incongruity
,
if
it
were
otherwise
.
For
it
s
agreed
,
that
all
the
Seven
Epistles
,
according
to
their
Literal
Sense
,
respect
the
Militant
State
of
the
Church
,
and
that
five
of
them
do
so
according
to
their
Prophetical
Sense
;
and
therefore
it
would
be
very
strange
,
that
the
two
last
should
not
also
do
the
same
,
but
that
they
(
in
this
so
homogeneal
a
Prophecy
of
the
Seven
Churches
)
should
represent
a
State
of
the
Church
,
so
different
from
the
Prophetick
Sense
of
the
other
five
,
and
from
the
Literal
Sense
of
all
the
Seven
,
as
the
Millennial
is
from
the
Militant
State
of
the
Church
:
Nay
,
that
the
same
Philadelphian
Interval
,
should
(
as
the
Dr.
makes
it
to
do
)
respect
partly
the
Militant
,
and
partly
the
Millennial
State
.
Also
the
conclusive
Promise
in
the
two
last
Epistles
being
,
as
in
the
rest
,
to
him
that
overcometh
,
shews
that
they
also
respect
a
Militant
State
of
the
Church
,
in
like
conflict
with
the
World
,
&c.
As
also
does
that
saying
[
I
know
thy
works
]
which
begins
these
two
,
as
well
as
the
other
Epistles
.
Nor
can
there
be
any
defect
in
this
Vision
,
it
s
not
including
the
Millennium
,
because
that
time
is
so
fully
described
in
its
proper
place
,
as
not
to
need
,
nor
be
capable
of
receiving
any
addition
or
illustration
from
this
Vision
:
Nor
do
the
two
last
Epistles
(
as
I
have
shewed
)
so
agree
with
the
Millennium
,
that
they
can
relate
to
it
.
But
this
Vision
of
the
Seven
Churches
,
and
that
of
the
Sealed-Book
,
and
also
that
of
the
Opened-Book
Prophecy
,
so
far
as
it
syncronizeth
with
the
Militant
State
of
the
Church
,
do
all
terminate
in
the
Millennium
as
the
scope
of
them
.
Hence
is
that
suspension
of
the
sounding
of
the
Seventh
Trumpet
,
to
connect
the
Affairs
of
the
Sealed
and
Opened-Book-Prophecy
,
cap
11.14
.
&c.
And
hence
at
the
end
of
the
Vials
the
Prophecy
breaks
off
from
entring
into
the
Millennial-times
,
till
it
hath
first
compleated
what
concerns
its
Predictions
which
syncronize
with
the
Militant
State
of
the
Church
,
and
therefore
spends
cap
.
17.
and
18.
in
a
more
exact
description
of
the
Anti-Christian
Powers
,
viz.
of
the
Ten-Horned-Beast
rid
by
the
great
Whore
,
and
in
pronouncing
Judgment
against
her
,
&c.
And
a
considerable
further
confirmation
of
this
Vision
,
its
terminating
in
the
beginning
of
the
Millennium
,
is
the
Representing
the
Seven
Churches
by
Candlesticks
,
and
their
Governours
by
Stars
,
which
signify
their
being
in
a
be-nighted
Condition
by
the
Powers
of
darkness
then
Ruling
.
Also
Christ's
walking
in
the
midst
of
the
Golden
Candlesticks
,
and
holding
the
Stars
in
his
Right
Hand
,
imports
only
such
a
watchful
Providence
as
is
sutable
to
the
Militant
State
of
the
Church
,
whereas
the
Description
of
her
Millennial
State
is
of
a
much
higher
Nature
,
Her
Rulers
being
signifyed
by
Twenty-Four
Elders
sitting
on
Thrones
in
Kingly
and
Priestly
Habits
,
&c.
and
the
whole
Body
of
the
Church
,
by
Four
Beasts
upon
the
Throne
,
and
altogether
,
by
New
Jerusalem
having
the
Throne
of
God
and
the
Lamb
therein
.
The
Dr.
ventures
to
give
some
Answer
to
my
Reasons
in
this
Epistle
,
for
its
Prophetick
Sense
not
reaching
within
the
Millennial
Times
,
though
he
did
not
so
in
the
preceding
Epistle
,
but
(
as
before
is
noted
)
lightly
shifts
them
off
,
&c.
My
first
Reason
(
viz.
Because
Christ
invites
the
Laodiceans
to
the
Marriage-Supper
,
&c.
and
promiseth
the
Overcomer
,
that
he
shall
sit
down
with
him
on
his
Throne
,
&c.
which
are
indeed
Two
weighty
Reasons
,
which
he
makes
but
One
)
he
saith
he
hath
Answered
,
but
how
weakly
,
I
have
shewed
:
And
what
Scriptures
he
produceth
here
in
his
Behalf
,
he
misinterprets
,
by
limiting
them
to
the
second
Resurrection
;
whenas
they
are
meant
of
the
whole
Day
of
Judgment
,
comprehending
both
Resurrections
:
For
our
Saviour's
promising
his
Disciples
a
Kingdom
,
to
sit
with
him
on
Thrones
,
Judging
the
Twelve
Tribes
of
Israel
,
must
doubtless
,
mainly
respect
the
Millennial
Reign
,
the
Dominions
whereof
are
by
an
Israelism
,
called
the
Twelve
Tribes
:
Nor
is
the
Sentencing
of
the
Damned
any
such
happy
Priviledge
,
or
delightful
Employment
,
as
to
bear
the
appropriating
to
it
such
Promises
.
To
what
he
makes
my
Second
Reason
,
viz.
That
there
's
no
Account
given
,
that
the
Millennial
State
should
ever
degenerate
into
the
Laodicean
,
&c.
He
says
he
hath
demonstrated
,
That
the
Philadelphian
Interval
includes
the
Millennial
Reign
,
and
so
the
Laodicean
must
succeed
:
But
I
have
shewed
the
Nullity
of
his
Demonstration
;
and
whereas
he
would
make
the
Change
of
Affairs
on
the
Loosing
of
Satan
to
be
an
Account
of
the
degenerating
of
the
Church
,
&c.
It
's
a
meer
forc't
Conceit
that
hath
no
Countenance
from
the
Text
:
but
more
of
this
in
his
Answer
to
my
Third
Reason
:
As
to
his
saying
further
,
That
his
Hypothesis
is
more
agreeable
to
the
Justice
of
God
,
than
that
he
should
Loose
the
Devil
to
raise
Storms
against
the
Church
,
no
Man
knows
why
:
I
say
,
That
those
Storms
are
not
raised
to
bring
any
Evil
upon
the
Church
which
prevail
against
her
,
(
and
therefore
proceed
not
from
any
Displeasure
at
her
)
but
to
give
a
more
proper
Occasion
for
GOD
to
execute
Judgment
against
her
Enemies
,
and
that
in
such
manner
,
as
to
suit
with
the
then
approaching
final
Judgment
.
To
my
Third
Reason
,
viz.
That
it
's
unconceivable
,
that
the
Millennial
State
should
so
degenerate
,
when
all
Occasions
of
Evil
are
removed
,
and
the
Devil
onely
to
be
let
loose
upon
the
Nations
,
&c.
He
says
,
That
nothing
in
the
State
of
Mortality
can
be
firm
and
durable
,
and
that
the
Angels
fell
from
their
Station
,
though
they
had
no
Tempter
from
without
,
&c.
To
which
I
say
,
That
those
who
are
kept
by
the
Power
of
GOD
through
Faith
unto
Salvation
,
are
capable
of
a
firm
and
durable
State
here
:
Hence
our
Saviour
teacheth
us
to
become
perfect
as
our
Heavenly
Father
is
perfect
,
and
assures
us
of
all
things
becoming
possible
unto
us
according
to
our
Faith
:
And
John
says
,
He
that
is
born
of
GOD
,
sinneth
not
,
for
his
Seed
remaineth
in
him
,
and
he
cannot
sin
because
he
is
born
of
GOD
;
And
again
,
He
that
is
begotten
of
GOD
,
keepeth
himself
,
and
the
Wicked
One
toucheth
him
not
.
Much
easier
therefore
may
he
so
keep
himself
in
the
Millennial
State
,
when
he
shall
be
free
from
the
Assaults
of
the
Wicked
One
,
who
will
then
be
bound
,
&c.
So
that
though
mens
natural
States
be
inferiour
to
Angels
,
yet
through
Faith
in
Christ
Jesus
,
which
enables
to
overcome
the
World
,
and
hath
so
great
Promises
made
unto
it
,
we
are
capable
of
a
more
firm
State
than
those
Angels
that
fell
;
but
all
of
them
are
not
to
be
supposed
in
such
danger
of
falling
:
Wherefore
since
so
great
is
the
Power
and
Riches
of
the
Grace
of
God
,
given
us
in
Christ
Jesus
,
and
since
the
same
will
be
so
largely
and
fully
communicated
to
the
Saints
in
the
Millennium
State
,
(
when
also
the
Occasions
and
Temptations
to
Evil
shall
be
so
removed
)
How
is
it
imaginable
,
that
they
should
then
so
degenerate
?
Especially
,
it
being
a
Time
which
GOD
hath
set
apart
for
exalting
and
glorifying
himself
in
the
World
,
by
taking
to
himself
his
great
Power
and
Reigning
,
and
enlightening
the
Earth
with
the
Glorious
Lustre
of
the
New
Jerusalem
,
That
he
may
judge
the
World
in
Righteousness
,
and
minister
Judgment
to
the
People
in
Equity
,
and
make
it
a
Time
of
Jubilee
to
the
whole
Creation
,
which
hath
long
groaned
and
travelled
in
Pain
,
under
the
Bondage
of
Corruption
,
with
earnest
expectation
,
waiting
for
the
Manifestation
of
the
Sons
of
GOD
,
which
will
then
be
.
How
therefore
can
he
so
slain
his
own
Glory
,
by
suffering
such
a
degenerating
in
such
a
Time
?
As
if
the
Power
and
Riches
of
his
Grace
so
abundantly
communicated
,
were
not
able
to
withold
men
from
falling
in
such
a
Time
,
when
they
shall
be
so
free
from
Temptations
to
conflict
with
.
And
farther
,
how
strange
is
it
,
that
such
a
Change
should
befal
the
New
Jerusalem
at
the
end
of
the
Millennium
,
when
it
's
so
near
translating
thither
from
whence
it
descended
,
and
therefore
,
in
order
thereunto
,
should
rather
grow
more
refin'd
than
degenerate
,
&c.
Whereas
the
Dr.
calls
it
a
Precarious
Surmise
to
think
that
the
Devil
,
when
loosed
,
can
act
only
on
the
Nations
not
in
Communion
with
the
Church
,
&c.
I
say
,
That
if
the
Church
be
in
such
a
State
of
Grace
,
(
as
doubtless
she
will
then
be
)
that
he
can
by
no
Deceits
prevail
against
her
(
and
consequently
,
not
against
the
Nations
subject
to
her
)
;
he
must
act
onely
then
upon
Foreign
Nations
:
And
that
they
are
onely
such
which
he
acts
upon
,
is
manifest
from
their
being
called
Gog
and
Magog
,
and
gathered
from
the
Four
Quarters
of
the
Earth
,
C.
20.8.9
.
And
whereas
the
Dr.
calls
it
a
rash
Presumption
,
to
suppose
that
the
Nations
which
walk
in
the
Light
of
the
New
Jerusalem
,
are
not
Converts
to
the
Christian
Faith
,
forasmuch
as
they
are
said
to
be
saved
:
I
say
,
That
by
[
saved
]
is
not
meant
Salvation
,
or
escaping
Damnation
at
the
Day
of
Judgment
(
for
that
will
not
hold
true
of
the
Nations
subject
to
the
New
Jerusalem
)
but
that
they
are
saved
or
preserved
from
the
Destruction
which
befals
the
Anti-Christian
Powers
,
and
the
Adherers
to
them
,
at
the
Battle
of
the
Great
Day
,
&c.
of
which
see
C.
21.
V.
24.
and
C.
22.
V.
2.
And
the
Acclamations
of
the
Kingdoms
of
the
World
,
becoming
the
Kingdoms
of
our
Lord
,
&c.
respects
such
Kingdoms
as
become
Subjects
of
the
New
Jerusalem
,
(
of
which
see
C.
20.
V.
8.
)
though
in
a
larger
Sense
it
may
have
Regard
also
to
other
Nations
,
who
will
then
do
Homage
to
it
.
The
Dr.
does
at
length
with
strange
Confidence
conclude
,
That
there
's
not
the
least
Shadow
of
Reason
,
but
that
the
Prophecy
of
the
seven
Churches
does
reach
to
the
End
of
the
World
:
Whenas
,
on
due
Consideration
,
there
will
hardly
be
found
a
Shadow
of
Reason
for
it
;
and
as
groundless
is
his
extending
the
Sealed-Book
Prophecy
,
so
far
also
.
I
having
not
yet
spoken
any
thing
of
the
times
of
the
Intervals
Typified
by
the
three
last
Epistles
,
shall
here
propose
some
Conjecture
of
them
.
The
Sardian
Interval
seems
likliest
to
begin
when
God
began
to
Execute
Judgment
on
his
Enemies
(
for
their
great
Persecution
and
War
against
the
Saints
in
the
Thyatirian
Interval
)
by
pouring
forth
the
Vials
,
&c.
which
seems
to
be
that
casting
into
a
Bed
,
and
great
Tribulation
threatned
against
Jezebel
,
&c.
But
whereas
,
if
the
Vials
be
taken
to
begin
with
the
Bohemian
War
,
on
the
Martyring
of
J.
Hus
,
&c.
(
as
I
agree
with
Mr.
Mede
that
they
do
)
then
to
begin
the
Sardian
Interval
from
thence
,
seems
not
to
agree
with
that
Church
being
free
from
such
as
allowed
or
suffered
those
Idolatrous
Corruptions
,
signified
in
the
two
preceding
Epistles
by
things
offered
to
Idols
,
&c.
I
say
,
That
though
there
was
no
Nations
or
Principalities
,
till
the
Reformation
,
that
cast
off
those
Corruptions
(
that
is
,
no
worldly
Powers
that
sided
with
the
Church
in
her
Zeal
against
them
)
yet
in
the
Bohemian
War
there
was
a
great
Zeal
exprest
against
them
,
by
severe
Prosecuting
the
Priests
&
Religious
Orders
,
and
harassing
the
Idolatrous
Temples
,
and
Religious
Houses
,
&c.
and
the
like
Zeal
continued
after
,
among
the
scattered
People
of
God
,
separated
from
Rome
before
the
Reformation
,
though
it
could
not
till
then
be
so
manifested
,
&c.
But
in
the
times
of
the
two
former
Intervals
,
there
was
in
the
Church
of
God
,
it
seems
a
defect
of
such
Zeal
,
and
also
worse
,
viz.
Some
therein
were
tainted
with
those
Corruptions
,
through
the
terrour
of
Cruelties
awing
them
,
and
bewitching
deceits
imposing
on
them
:
And
as
in
the
two
former
Intervals
,
the
Church
of
Christ
was
so
linkt
to
,
and
enthrald
with
the
Anti-Christian
party
(
like
the
Tares
and
the
Wheat
growing
together
)
as
not
only
to
fail
of
a
due
Zeal
against
the
Idolatrys
and
Corruptions
of
that
Party
,
but
some
of
them
to
become
tainted
therewith
;
so
in
this
Interval
,
she
becomes
linkt
with
a
Party
of
more
refin'd
Profession
;
yet
of
little
less
Anti-Christian
Spirit
.
Whereby
,
though
she
becomes
freed
from
those
Corruptions
which
she
could
not
keep
her self
clear
from
in
the
two
former
Intervals
,
yet
being
by
the
Policy
and
Power
of
worldly
Rulers
intangled
still
in
Communion
with
those
who
are
of
the
World
,
exercising
indeed
a
more
specious
Form
of
Godliness
,
but
without
the
Power
of
it
,
she
by
this
Thraldom
becomes
deprest
into
that
low
lifeless
State
,
the
Sardian
Church
is
described
to
be
in
.
But
the
Philadelphian
Interval
,
is
an
emerging
of
her
into
an
higher
State
,
to
the
freeing
her
from
the
Thraldom
she
was
before
held
under
;
Christian
Love
growing
then
so
prevalent
,
as
to
make
all
true
Christians
,
of
whatever
Party
or
Perswasion
,
to
enter
into
the
Friendly
Communion
of
Christian
Brethren
,
and
not
to
continue
divided
by
Contentions
about
Opinions
,
or
to
be
linkt
to
different
Parties
by
the
influence
of
worldly
Interest
,
or
thraldom
of
worldly
Powers
.
Which
Christian
Union
of
them
,
becomes
accompanied
with
that
Power
of
the
Spirit
of
Life
in
them
,
as
to
raise
them
into
a
State
of
true
Christian
Liberty
,
above
the
Power
of
all
Politick-bands
to
enthral
them
,
or
the
influence
of
worldly
Interest
to
divide
them
;
and
so
to
produce
that
State
which
is
the
Rising
of
the
Witnesses
:
And
such
times
we
seem
fallen
into
.
And
this
Interval
being
a
State
of
such
Christian
Union
into
Brotherlykindness
,
is
an
Evidence
that
it
does
not
concern
the
Millennial
Times
,
when
to
this
Brotherly-kindness
shall
be
added
Charity
,
which
is
the
Summity
of
Peters
Gradation
,
and
which
Paul
calls
the
Bond
of
Perfectness
.
And
then
will
the
little
Leaven
have
leavened
the
whole
Lump
,
when
that
which
is
the
Perfection
of
a
Christian
,
becomes
the
prevailing
and
absolute
Ruling
Spirit
in
the
World
,
and
thereby
Ministring
such
Blessings
to
it
,
as
to
fulfil
the
great
Joy
to
all
People
foretold
at
our
Saviours
Birth
.
But
this
Exaltation
of
the
Church
which
the
Philadelphian
State
does
introduce
,
will
so
advance
it
in
outward
happiness
,
as
to
have
an
evil
influence
on
it
(
accordingly
as
worldly
Prosperity
was
always
noted
to
be
more
mischievous
to
true
Religion
,
than
Persecution
)
to
the
making
its
Christian
Zeal
and
Love
to
degenerate
into
the
wretched
luke-warm
Laodicean
State
.
But
Christ
having
then
made
such
Progress
in
his
Victory
over
the
Anti-Christian
Powers
,
as
almost
to
have
accomplish't
the
same
in
the
Establishing
of
his
Kingdom
on
Earth
,
he
will
not
suffer
it
to
be
interrupted
by
such
back-slidings
of
his
Church
,
and
therefore
will
put
a
short
Period
to
this
Interval
of
it
;
wherefore
he
says
in
the
preceding
Interval
,
Behold
I
come
quickly
,
hold
fast
that
thou
hast
,
let
no
man
take
thy
Crown
.
CHAP.
IV
.
It
's
strange
that
the
Dr.
should
deny
here
God
to
be
Represented
on
his
Throne
of
Judicature
;
whenas
this
and
the
next
Chapter
are
a
Preface
or
Introduction
to
the
ensuing
Prophecies
,
shewing
the
scope
of
them
,
viz.
That
they
are
to
give
an
Account
of
the
Kingdom
of
Heaven
on
Earth
in
the
Millennium
,
and
in
Order
thereunto
,
of
the
Affairs
of
the
Church
in
her
Militant
State
,
advancing
to
her
Triumphant
State
on
Earth
,
in
which
the
succeeding
Prophecies
,
and
the
preceding
Prophecy
of
the
Epistles
,
as
aforesaid
,
do
terminate
as
the
scope
of
them
.
Hence
therefore
God
is
Represented
here
on
his
Throne
of
Judicature
,
surrounded
with
the
Elders
in
Kingly
and
Priestly
Habit
,
&c.
signifying
his
Reign
then
by
his
Saints
to
Judge
the
World
in
Righteousness
,
&c.
(
and
the
Dr.
agrees
that
those
Elders
typify
the
Millennial
Rulers
,
though
with
an
untoward
an
Account
who
they
be
.
)
And
hence
the
Lamb
receives
with
such
Solemnity
,
a
Book
of
Prophecy
of
those
Times
;
and
thereon
the
Four
Beasts
,
and
Twenty
Four
Elders
fall
down
before
him
,
cap
.
5.
singing
a
Song
of
Joy
and
Praise
for
his
being
worthy
to
open
the
Book
by
his
Death
,
whereby
he
redeemed
them
,
and
made
them
Kings
and
Priests
to
Reign
on
the
Earth
;
so
that
this
Vision
does
peculiarly
represent
the
Millennial
Kingdom
,
and
will
not
admit
of
such
a
general
Signification
as
the
Dr.
applies
to
it
.
And
the
Doxology
,
ver
.
11.
does
plainly
respect
the
Millennial
Reign
,
and
so
not
makes
for
,
but
against
him
.
As
to
his
Fiery
red
Sardius-Stone
,
so
long
as
it
will
serve
to
Symbolize
Justice
(
which
is
the
use
of
the
Stone
here
)
as
well
as
the
dead
red
,
he
may
take
his
choice
.
The
Dr.
does
here
strangly
pervert
my
meaning
,
and
then
cries
,
What
wonderful
weak
arguing
is
this
?
I
do
not
argue
,
that
because
Kings
are
Redeemed
by
the
Blood
of
Christ
,
&c.
therefore
they
are
no
more
Kings
than
the
People
that
are
so
redeemed
,
but
because
they
who
join
together
in
Thanksgiving
,
for
being
Redeemed
,
do
it
also
for
being
made
Kings
and
Priests
,
&c.
therefore
the
later
must
be
of
as
large
Extent
as
the
former
,
viz.
Concern
all
the
Citizens
of
the
New
Jerusalem
,
though
the
Dr.
would
appropriate
the
same
to
his
Monarchs
.
He
next
makes
me
to
take
away
all
Subordination
of
Ranks
and
Degrees
,
&c.
whenas
I
say
nothing
to
that
purpose
.
The
Elders
(
as
I
elsewhere
say
)
are
Spiritual
Rulers
over
them
,
signified
by
the
Beasts
,
but
both
Elders
and
Beasts
being
Citizens
of
the
New
Jerusalem
,
are
Rulers
over
the
World
within
the
Extent
of
Christ's
Kingdom
,
(
according
to
that
Saying
,
Psal
.
45.
Instead
of
thy
Fathers
shall
be
thy
Children
,
whom
thou
mayest
make
Princes
in
all
the
Earth
)
and
therefore
join
together
in
Thanksgiving
for
being
made
Kings
and
Priests
to
Reign
on
the
Earth
,
C.
5.10
.
But
then
says
the
Dr.
Why
are
they
not
all
Crowned
?
Which
is
as
if
he
should
say
,
Because
Magistrates
are
Rulers
with
the
Prince
over
the
People
,
Why
are
not
They
Crowned
as
well
as
He
?
Then
next
,
How
strangely
does
the
Dr.
stumble
at
what
I
mean
by
worldly
Princes
!
He
knows
well
enough
,
by
what
I
say
elsewhere
,
That
I
mean
none
of
his
Surmises
,
(
and
could
not
mean
the
Second
,
for
his
Reason
against
it
)
but
understand
by
worldly
Princes
,
those
who
Rule
by
worldly
Power
,
viz.
That
Power
by
which
all
such
Princes
do
,
and
ever
did
Rule
under
the
Prince
of
this
World
:
And
surely
the
Dr.
cannot
admit
of
such
Princes
in
the
Millennial
State
,
What
other
therefore
can
he
imagine
,
but
such
Princes
and
Rulers
as
Christ
hath
made
Kings
and
Priests
,
to
Rule
with
him
by
his
Spiritual
Power
,
viz.
The
Throne
of
God
,
and
the
Lamb
in
them
.
And
all
the
Citizens
of
the
New
Jerusalem
being
such
,
What
a
strange
Imagination
is
it
,
to
appropriate
the
Ruling
then
,
to
single
Rulers
of
Nations
,
&
c
!
Though
the
Dr.
thinks
that
Exod
.
19.6
.
is
questionless
,
here
alluded
to
,
yet
it
's
but
a
Groundless
Conceit
;
for
Moses
telling
the
Israelites
,
That
they
should
be
a
Kingdom
of
Priests
,
is
but
what
he
more
plainly
expresseth
in
the
next
Words
,
viz.
A
Holy
Nation
;
or
if
more
be
signified
by
it
,
it
seems
to
be
,
That
by
keeping
God's
Covenant
,
they
should
all
have
the
Priviledge
of
approaching
his
Altar
,
and
officiating
for
themselves
as
Priests
,
&c.
but
nothing
of
Reigning
is
signified
there
,
as
is
here
.
The
Dr.
runs
on
upon
his
False
Supposition
,
That
I
take
away
the
Subordination
of
Ranks
and
Degrees
,
till
at
length
he
comes
to
an
Opinion
of
some
Rabbins
,
viz.
That
the
Reign
of
the
Messiah
alters
not
the
Course
of
Nature
,
but
sanctifies
it
.
Those
Rabbins
were
,
as
well
as
the
Dr.
full
of
fanciful
Conjectures
,
about
things
they
understood
not
;
but
from
them
,
in
this
Matter
,
no
better
could
be
expected
,
though
it
might
be
from
the
Dr.
I
saw
,
says
John
,
C.
21.1
.
A
New
Heaven
and
a
New
Earth
,
for
the
First
Heaven
and
Earth
was
passed
away
;
and
V.
4.
The
former
things
are
passed
away
;
and
Behold
,
I
make
all
things
new
.
Which
Expressions
,
surely
are
of
greater
Import
,
than
to
signifie
only
a
Sanctifying
of
Nature
,
without
altering
the
Course
of
it
.
There
's
a
great
Difference
between
a
Sanctification
of
the
Fleshly
Nature
,
(
which
a
legal
Judaical
State
is
capable
of
)
and
Regeneration
of
a
New
Nature
,
or
Divine
Life
(
whereby
we
cease
to
be
of
the
World
,
and
enter
into
the
Kingdom
of
Heaven
,
becoming
Members
thereof
)
;
and
so
there
is
between
a
Righteous
Reforming
Government
,
according
to
a
Legal
worldly
State
,
and
making
an
absolute
Revolution
,
therein
,
by
forming
a
New
State
of
Government
,
wherein
Rulers
shall
act
from
a
Spiritual
Life
,
guiding
and
enabling
them
to
act
according
to
the
Righteous
Judgments
of
Truth
,
whereby
the
Throne
of
God
becomes
set
up
in
them
,
the
Habitation
of
which
,
is
Justice
and
Judgment
;
whereas
therefore
,
the
Dr.
thinks
my
Exposition
of
Prophecies
to
be
unnatural
,
and
to
cast
a
Mist
before
Mens
Eyes
,
he
shews
what
a
Mist
is
before
his
own
Eyes
,
and
a
Vail
upon
his
Heart
,
whereby
he
is
unable
to
look
through
the
present
worldly
State
of
things
,
that
is
to
be
abolished
,
to
behold
the
Heavenly
State
that
is
to
succeed
,
He
cannot
see
the
King
in
his
Beauty
,
and
behold
the
Land
that
is
far
off
(
but
not
far
off
now
)
and
look
upon
Zion
the
City
of
our
Solemnities
,
&c.
Esay
,
33.
V.
17
,
20.
The
Dr.
brings
an
Axiome
here
to
obscure
a
plain
Truth
,
which
needs
none
to
illustrate
it
:
He
says
,
Why
may
not
the
Laver
of
Regeneration
signifie
those
who
are
Regenerated
?
for
,
qualis
Causa
,
talis
Effectus
.
He
might
as
well
have
said
,
Why
may
not
God
signifie
any
Creature
,
they
being
related
as
Cause
and
Effect
?
But
the
Laver
here
being
,
as
he
agrees
,
the
Laver
of
Regeneration
,
it
must
consequently
,
signifie
that
which
does
regenerate
,
else
it
would
not
be
such
a
Symbolical
Laver
:
And
what
does
he
mean
by
saying
,
That
I
turn
the
Font
into
a
Looking-Glass
?
The
Account
which
I
give
of
what
is
signified
here
by
the
Laver
of
Regeneration
,
is
far
different
from
the
outward
Washing
of
Baptism
.
To
take
that
for
Regeneration
,
is
a
piece
of
Orthodoxality
,
suitable
to
such
who
uphold
a
Form
of
Godliness
without
the
Power
of
it
:
And
as
to
his
mentioning
,
That
Sea
signifies
a
Multitude
,
surely
he
does
not
mean
that
the
Sea
,
or
Laver
,
before
the
Altar
,
(
which
is
here
alluded
to
)
does
signifie
so
:
He
reiterates
much
to
the
same
Sense
as
before
,
and
would
make
me
contradict
my self
;
because
the
Laver
Representing
Christ
who
regenerates
,
does
also
represent
them
regenerated
into
his
Image
:
But
it
does
not
simply
represent
him
,
but
under
that
Relation
to
Believers
,
whereby
he
is
their
Spiritual
Father
,
and
then
surely
cannot
represent
his
Spiritual
Off-spring
too
,
unless
the
Power
of
Regenerating
may
be
ascribed
to
the
Regenerate
.
CHAP.
V.
THe
Dr.
here
takes
Notice
of
some
Childish
Conceits
,
as
he
truly
calls
them
,
wherein
I
am
not
concerned
,
viz.
That
the
Book
seen
by
John
,
was
written
with
all
the
Words
contained
in
the
Apocalypse
,
and
that
the
Matter
being
not
able
to
be
contained
in
the
In-side
of
the
Rolled-Book
,
the
rest
was
written
without
,
&c.
But
my
Sense
,
That
the
Writing
within
and
without
,
signifies
Two
Series
of
Prophecies
,
viz.
Of
the
Sealed
and
Opened-Book
,
seems
very
plain
to
me
;
because
,
that
assoon
as
our
Saviour
finished
the
Sealed-Book-Prophecy
,
by
opening
the
Seals
,
he
then
(
though
in
another
Representation
of
him
)
begins
the
Opened-Book-Prophecy
with
an
Opened-Book
in
his
Hand
:
And
the
Dr.
does
concur
with
this
Sense
,
in
his
Preface
to
his
Exposition
,
P.
7.
saying
,
What
was
contained
in
the
Opened-Book
,
lay
open
by
Vertue
of
the
breaking
of
the
Seals
:
But
as
to
his
different
Sense
here
,
which
he
fancies
to
be
useful
and
weighty
,
to
discover
the
Vanity
and
Madness
of
those
Interpreters
who
confound
the
Symbolical
with
the
Real
or
Prophetical
Sense
;
he
by
calling
the
confounding
of
those
Two
Senses
Vanity
and
Madness
,
does
agree
,
that
no
sensible
Man
can
do
it
,
(
as
indeed
he
cannot
;
for
many
of
the
Symbols
would
be
Monstrous
,
abstracted
from
the
Prophetick
Sense
typified
by
them
)
and
then
,
What
an
useful
weighty
Discovery
is
this
of
a
Truth
,
which
none
in
his
Wits
can
deny
!
Then
the
Dr.
would
make
my
Sense
little
better
than
those
which
he
so
rightly
censures
,
and
asks
,
To
what
Purpose
is
this
Intimation
of
it
?
He
might
as
well
have
ask'd
,
To
what
Purpose
was
the
first
Series
of
Prophecies
signified
by
the
Sealed
,
and
the
last
by
the
Opened-Book
?
For
that
being
so
,
and
the
Sealed-Book
written
within
and
without
,
What
can
be
more
congruous
,
than
to
suppose
the
Opened-Book
in
the
same
hand
,
to
be
the
same
Book
;
and
the
Writing
without
to
signifie
the
first
;
and
that
within
,
the
other
Series
?
Yet
there
's
a
further
Account
to
be
given
thereof
,
viz.
That
the
Sealed-Book-Prophecy
,
or
Writing
without
,
concerns
the
Progress
of
Christ's
Victory
against
the
external
Powers
of
the
World
,
(
in
order
to
the
Advancement
of
his
Kingdom
)
which
is
gained
by
the
Ministers
of
his
Wrath
and
Vengeance
sent
against
them
;
And
the
Opened-Book-Prophecy
,
or
Writing
within
,
signifies
the
Affairs
of
the
Church
,
first
in
her
Militant
State
with
the
Anti-Christian
Powers
,
and
then
in
her
Millennial
Triumphant
State
,
which
being
Matters
of
Spiritual
or
Internal
Concern
,
are
aptly
signified
by
the
Writing
within
,
&c.
The
Dr.
concludes
with
saying
,
That
it
's
an
Hysteron-Proteron
,
to
write
that
which
is
last
in
the
inside
,
contrary
to
the
Mode
of
Opisthographal
Writings
:
But
what
ever
is
the
Mode
of
those
Writings
,
the
Sealed-Book-Prophecy
ought
to
be
written
without
,
both
by
reason
of
the
signification
thereof
now
given
,
and
also
because
it
would
thereby
be
first
come
at
,
as
it
was
first
to
be
Prophecied
of
,
&c.
and
that
Mode
is
of
no
Regard
here
,
where
the
out-side
Writing
is
no
Continuance
of
that
written
within
.
Twenty
Beasts
standing
round
about
the
Throne
in
a
continued
Circle
,
would
be
a
very
different
Case
from
Four
Beasts
standing
about
it
,
viz.
One
on
every
side
;
for
it
's
but
a
harsh
Expression
to
say
,
That
Four
Beasts
so
placed
,
stand
round
about
the
Throne
;
and
much
more
is
it
to
say
,
That
the
Lamb
standing
between
the
Throne
and
one
of
them
,
stands
between
it
and
them
all
:
So
that
this
is
no
slight
Exception
,
though
the
Dr.
makes
so
light
of
it
,
as
to
call
it
so
.
See
Ans.
to
the
Dr's
8th
.
Consid
.
on
my
Rem
on
Vis
.
2d
.
of
Dan
.
Ver
.
9.
Then
he
says
,
If
the
Beasts
be
upon
the
Throne
,
as
I
would
have
them
,
they
are
unmannerly
Beasts
,
(
so
prone
is
he
,
ludere
cum
Sanctis
)
;
but
surely
it
's
more
ill
Manners
to
place
the
Lamb
besides
the
Throne
,
than
them
upon
it
.
I
shall
not
question
but
that
the
Seraphims
,
Esai
.
6.
are
upon
the
Throne
,
according
to
our
Translation
,
notwithstanding
what
Criticisms
the
Dr.
brings
to
the
contrary
.
And
the
Beast
that
gives
the
seven
Vials
,
gives
what
he
must
first
receive
;
and
if
he
were
besides
the
Throne
,
he
would
have
been
in
a
bad
Posture
to
receive
them
from
him
that
sat
upon
it
;
and
so
would
also
the
Lamb
,
to
receive
the
Book
from
him
,
&c.
CHAP.
VI
.
THE
scope
of
the
Sealed-book-Prophecy
,
is
not
to
set
forth
the
spiritual
warfare
of
the
Church
(
that
being
done
in
the
Prophecy
of
the
Epistles
and
Opened-Book
)
but
Christ's
progress
in
Victory
over
the
Powers
of
the
World
,
by
taking
Vengeance
on
them
for
their
enmity
against
him
,
and
withstanding
the
coming
of
his
Kingdom
.
And
the
Jews
being
the
first
to
whom
the
Gospel
of
his
Kingdom
was
Preached
,
and
so
the
first
that
rejected
him
,
and
refused
to
have
him
Reign
over
them
,
the
first
Vengeance
is
taken
on
them
;
which
is
here
signified
by
conquering
(
nor
is
there
any
reason
to
make
the
Vision
to
begin
higher
,
that
being
the
first
notable
transaction
which
falls
within
the
Vision
of
the
Sealed
book
)
and
when
the
Roman
Empire
had
filled
up
the
measure
of
their
Iniquity
in
doing
the
same
,
the
like
vengeance
was
taken
on
them
(
and
is
to
continue
till
the
ruine
of
the
Revived-head
,
&c.
)
which
is
signified
by
[
to
conquer
.
]
Nor
will
the
representation
of
our
Saviour
here
admit
of
any
other
than
such
a
political
Signification
;
for
I
agree
him
to
be
Rider
here
,
and
Vespasian
and
Titus
not
to
be
concerned
further
than
as
his
Agents
,
&c.
And
however
the
aim
of
the
War
was
,
as
the
Dr.
says
,
to
turn
the
Empire
Christian
,
yet
that
was
to
be
by
destroying
the
obdurate
Enemies
of
the
Gospel
,
so
that
the
immediate
end
of
it
is
Political
.
And
whereas
the
Dr.
says
,
That
Christ
was
so
far
from
being
in
a
conquering
Condition
under
the
Trumpets
,
that
his
great
Enemies
Mahomet
,
and
Anti-Christ
had
in
a
manner
over-run
his
Kingdom
;
I
say
,
That
as
the
Barbarous
Nations
were
the
Ministers
of
his
Vengeance
against
the
Roman
Empire
,
so
was
Mahomet
against
the
Anti-Christian
Powers
;
and
as
to
his
end
designed
,
he
was
greatly
Victorious
by
them
both
.
My
Sense
of
this
Verse
,
is
confirmed
by
Zach.
14.2
,
3.
where
the
Riders
Conquering
here
is
signified
by
his
gathering
all
Nations
to
Battle
against
Jerusalem
,
&c.
and
his
[
to
Conquer
]
by
his
going
forth
to
fight
against
those
Nations
,
&c.
If
[
Fourth
Part
]
be
used
here
instead
of
[
Third
Part
]
used
elsewhere
,
Why
may
not
the
one
be
taken
Symbolically
as
well
as
the
other
?
And
the
variation
is
perhaps
to
signify
,
That
neither
is
to
be
taken
Literally
but
Symbolically
;
and
an
occasion
of
this
variation
is
taken
from
this
being
the
Fourth
Seal
,
notified
by
the
Fourth
Beast
,
and
fore-telling
Four
Judgments
,
viz.
The
Sword
,
Hunger
,
Death
,
and
Beasts
of
the
Earth
.
I
may
as
well
deliver
my
Sense
without
Proof
as
the
Dr.
does
his
;
yet
I
shall
add
reason
for
it
,
viz.
To
apply
Sun
immediately
to
the
Draconick
Majesty
,
is
besides
the
scope
of
this
series
of
Prophecies
,
the
subject
whereof
is
the
visible
Powers
of
the
World
;
and
also
besides
the
sense
in
which
it
s
elsewhere
Symbolically
used
,
viz.
in
the
Fourth
Trumpet
and
Fourth
Vial
,
&c.
whereas
my
sense
does
agree
therewith
.
The
inference
therefore
of
two
Moons
from
my
Remark
is
groundless
;
for
whatever
Authority
the
Secular
Magistrate
and
Priesthood
derives
from
the
Draconick
Majesty
,
the
Prophecy
speaks
of
them
according
to
what
they
appear
to
the
World
to
exercise
,
which
is
little
acquainted
with
the
derivation
of
it
;
and
the
Secular
Power
being
evidently
,
in
the
eye
of
the
World
,
the
greatest
Authority
;
it
s
rightly
signified
by
the
Sun
,
and
the
Sacerdotal
Power
being
derivative
from
it
,
and
supported
by
it
,
as
rightly
by
the
Moon
.
Certainly
,
when
the
Heavens
signify
the
Government
and
Powers
that
Rule
,
the
dissolution
of
the
Heavens
must
comprehend
the
dissolution
of
the
Magistracy
,
which
is
the
Chief
of
those
Powers
.
And
was
not
the
Pagan
Magistracy
accordingly
dissolved
,
when
the
Man-child
was
caught
up
unto
God
and
his
Throne
to
Rule
,
and
the
Devil
cast
out
by
the
War
in
Heaven
,
&c.
And
when
the
remaining
politick
State
of
the
Pagan
Magistracy
was
destroyed
by
the
deadly
wound
,
by
a
Sword
,
viz.
the
Incursion
of
the
Barbarous
Nations
,
which
extinguisht
the
Western
Empire
.
And
this
surely
was
a
more
likely
cause
of
so
great
Consternation
of
the
Kings
and
Captains
,
&c.
than
what
the
Dr.
assigns
,
(
viz.
the
Ruine
of
the
Pagan
Religion
)
and
does
better
agree
with
those
general
Words
of
the
Text
,
comprehending
them
all
;
whereas
the
Dr's
sense
extends
but
a
few
of
them
,
comparatively
.
And
the
Consternation
being
at
the
Great
Day
of
the
Wrath
of
the
Lamb
,
being
come
or
commenced
,
bears
a
prospect
of
all
his
future
success
against
the
worldly
Powers
,
till
they
be
put
under
his
Feet
.
CHAP.
VII
.
THE
Dr.
Notes
in
his
Exposition
here
,
Introduction
.
the
First
Six
Trumpets
as
a
peculiar
space
of
Time
wherein
Vengeance
was
to
be
taken
on
the
Roman
Empire
by
the
Incursion
of
the
Barbarous
Nations
,
for
the
persecuting
of
the
Primitive-Christians
;
and
if
he
mean
not
all
the
Six
Trumpets
to
be
such
a
Vengeance
(
as
he
intimates
here
)
Why
did
he
so
express
them
to
be
a
peculiar
space
of
time
for
that
purpose
?
And
the
Vengeance
of
the
Four
First
Trumpets
destroying
the
Beast
that
had
so
offended
,
there
's
no
reason
to
impute
what
befel
the
New
revived
Beast
,
to
the
offences
of
the
former
Beast
;
especially
,
he
having
offences
of
his
own
as
much
deserving
Vengeance
as
the
former
.
The
Dr.
chargeth
me
with
two
further
mistakes
.
First
,
he
says
,
That
its
contrary
to
his
Hypothesis
,
that
the
Church
was
Symmetral
about
the
commencement
of
the
Trumpets
,
though
it
deserves
to
be
reckoned
Symmetral
than
as
much
as
in
the
times
of
the
preceding
Christian
Emperors
;
but
indeed
does
not
deserve
to
be
reckoned
so
in
any
time
of
them
;
of
which
,
see
cap
.
11.
ver
.
1.
and
cap
.
13.
ver
.
14.
The
Second
mistake
he
Notes
,
is
my
thinking
it
unreasonable
,
that
God
should
punish
the
Empire
in
so
regular
Condition
,
for
its
former
irregularities
;
the
doing
whereof
he
would
(
out
of
Mr.
Mede
)
prove
reasonable
,
from
Gods
punishing
the
Jews
for
Manasses
sins
,
notwithstanding
Josiahs
Reformation
.
But
God
had
such
a
regard
to
Josias
good
deeds
,
that
he
would
not
bring
the
evil
in
his
time
,
and
if
what
he
so
well
begun
had
been
continued
by
other
Princes
,
God
would
doubtless
have
had
the
same
regard
to
them
,
he
not
bringing
the
evils
threatened
,
till
Josias
Sons
fell
into
Manasses
Transgressions
.
As
to
the
Dr's
saying
,
That
the
Marked
or
Sealed
Company
were
safe
,
he
will
not
surely
,
in
a
State
of
the
Church
hardly
inferior
to
part
of
his
Symmetral
State
of
it
,
exclude
the
Chief
Rulers
or
Magistrates
therein
,
from
being
of
the
Number
of
the
Sealed
;
and
yet
on
them
Vengeance
is
taken
by
the
Four
First
Trumpets
.
But
as
to
my
making
the
Ostrogoths
the
Seventh
Head
,
the
Dr.
will
Note
hereafter
how
vain
is
that
conceit
,
and
then
we
shall
see
how
vain
is
his
Judgment
of
it
.
That
{αβγδ}
which
properly
signifies
the
East
,
is
a
Title
Metaphorically
given
to
Christ
,
I
agree
;
but
say
,
that
the
proper
sense
(
which
our
Translation
gives
it
)
is
here
intended
.
For
if
we
admit
of
the
Dr's
sense
,
Where
will
he
suppose
Christ
to
be
Seated
,
that
the
Angel
may
ascend
from
him
?
Besides
,
such
an
abrupt
speaking
of
him
,
would
not
be
congruous
,
without
some
preceding
mention
of
a
representation
of
him
,
&c.
So
that
doubtless
the
ascending
of
the
Angel
here
,
is
from
the
East
,
according
to
the
significant
sense
I
have
given
of
it
in
my
Remark
.
The
Dr.
calls
my
making
the
Palm-bearing
Multitude
,
to
be
the
Souls
of
the
Primitive-Martyrs
,
A
meer
conceit
quite
out
of
the
Road
of
Prophetical
Interpretation
of
the
Apocalypse
,
which
,
he
says
,
insists
not
upon
the
Description
of
the
Souls
in
Heaven
,
but
of
the
State
of
the
Church
on
Earth
,
and
yet
he
applies
one
part
of
the
First
Resurrection
to
the
Martyrs
in
Heaven
.
But
I
understand
not
the
Prophecy
of
the
First
Resurrection
,
nor
this
to
be
meant
of
Souls
in
Heaven
,
though
departed
this
Life
.
And
that
there
are
Prophecies
in
this
Book
which
concern
separate
Souls
,
appears
from
what
I
make
this
to
relate
to
,
viz.
the
slain
under
the
Altar
in
the
Fifth
Seal
.
And
whereas
the
Dr.
says
,
What
more
could
be
expected
to
be
said
of
them
?
(
viz.
than
is
there
said
)
;
I
say
,
That
an
Account
might
be
expected
of
the
fulfilling
of
what
they
are
there
comforted
with
intimations
of
its
being
within
a
little
time
to
be
done
unto
them
;
and
accordingly
my
sense
here
does
give
an
Account
thereof
.
He
further
says
,
That
the
Description
of
the
Palm-bearing
Company
,
does
not
sute
with
the
separate
Souls
in
Heaven
(
nor
do
I
say
that
it
does
)
but
with
the
Inhabitants
of
the
New
Jerusalem
,
as
appears
from
ver
.
15
,
16
,
17.
but
of
the
sutableness
he
gives
no
Instance
(
nor
does
his
Exposition
of
those
Verses
yeild
any
thing
of
weight
to
that
purpose
)
whereas
I
have
in
my
Remark
given
several
instances
of
the
unsutableness
of
the
one
with
the
other
.
Then
says
he
,
The
conceit
is
extravagant
,
because
,
according
to
me
,
instead
of
Two
there
will
be
Three
Resurrections
.
But
why
so
?
He
will
not
surely
deny
a
happy
State
for
the
separate
Souls
of
the
Righteous
,
before
the
Resurrection
of
their
Bodies
,
and
Ascention
into
Heaven
,
such
as
the
Holy
Patriarchs
and
Prophets
entred
into
,
and
such
as
is
promised
to
the
Thief
on
the
Cross
,
viz.
to
be
with
Christ
in
Paradise
.
Of
like
nature
may
we
suppose
this
State
here
,
yet
in
a
higher
degree
,
as
being
the
Reward
of
such
Martyrs
.
But
to
call
this
therefore
the
First
Resurrection
,
as
well
as
that
which
is
so
called
,
would
be
great
presumption
,
we
having
not
Authority
for
the
one
,
as
for
the
other
.
There
's
some
apparent
reason
besides
against
the
one
being
so
called
,
as
well
as
the
other
,
viz.
the
Political
Resurrection
,
&c.
The
Dr.
next
gives
Reasons
,
why
it
's
not
unseasonable
nor
needless
,
for
the
Victors
over
the
Beast
to
be
here
intended
,
viz.
That
it
's
the
Artifice
of
the
Apocalypse
to
represent
things
less
perfectly
in
the
One
Vision
,
and
to
supply
the
same
in
another
.
But
that
is
,
when
the
same
thing
needs
be
spoken
of
in
several
Places
;
but
that
what
is
said
here
,
should
concern
the
Victors
over
the
Beast
,
there
appears
no
need
nor
use
thereof
,
they
being
so
amply
spoken
of
elsewhere
;
with
which
,
what
is
said
here
does
so
little
agree
,
as
to
make
the
same
unlikely
to
be
intended
of
those
Victors
.
It
's
strange
that
the
Dr.
should
say
,
That
the
Serving
of
GOD
day
and
night
in
his
Temple
,
is
no
other
than
that
in
the
New
Jerusalem
;
when
it
's
said
of
it
,
I
saw
no
Temple
there
;
and
the
saying
,
That
the
Lord
God
Almighty
and
the
Lamb
,
is
the
Temple
thereof
,
is
spoken
in
Opposition
to
the
Worshipping
in
a
Temple
;
of
which
it
's
respecting
only
the
Militant
State
of
the
Church
,
see
C.
3.
V.
8.
And
next
,
though
the
Cry
of
Salvation
may
well
be
as
loud
among
the
Victors
over
the
Beast
,
as
on
the
Defeat
of
Paganism
;
yet
when
the
Slain
under
the
Altar
,
in
the
Fifth
Seal
,
cry
for
Deliverance
and
Vengeance
,
and
are
comforted
with
Assurance
,
that
within
a
little
while
their
Cry
shall
be
Answered
,
&c.
which
accordingly
is
fulfilled
in
the
Sixth
Seal
;
and
whenas
thereon
there
's
that
joyful
Acclamation
,
C.
12.10
.
Now
is
come
Salvation
and
Strength
,
&c.
wherewith
the
Cry
here
of
the
Palm-bearers
,
viz.
Salvation
to
our
God
does
so
agree
,
as
also
their
White-Robes
,
with
theirs
under
the
Altar
;
it
seems
some
want
of
Prophetick
Nasuteness
,
(
to
use
the
Dr's
.
Phrase
)
not
to
apprehend
these
Palm-bearers
,
and
those
under
the
Altar
,
the
same
Multitude
:
Especially
,
since
thereby
this
Vision
of
Palm-bearers
will
be
very
significant
and
weighty
,
whenas
,
if
understood
of
the
Victors
over
the
Beast
,
it
seems
insignificant
and
unaccountable
.
And
whereas
the
Dr.
says
,
That
the
Coherence
of
all
Prophecies
is
primarily
and
radically
in
the
things
predicted
:
I
say
,
That
in
all
Prophecies
that
are
link't
together
by
any
Contexture
,
to
succeed
one
another
,
the
Cortex
must
be
as
durable
,
or
of
like
Extent
,
as
the
things
predicted
;
as
every
Trumpet
and
Vial
is
of
like
continuance
with
the
Judgment
thereby
executed
(
accordingly
as
he
tells
us
after
C.
10.3
.
That
the
sounding
of
each
Trumpet
,
and
the
Visum
thereof
do
synchronize
,
or
are
of
equal
Extent
)
and
therefore
the
Sealing
here
,
being
finished
before
the
Trumpets
sounding
,
though
the
signification
thereof
reach
to
the
end
of
them
,
yet
there
can
be
no
Coherence
between
the
Vision
of
the
Sealed
Company
,
and
the
Palm
bears
,
(
in
the
Dr's
.
Sense
of
them
)
as
of
Visions
that
are
connexed
to
succeed
one
another
:
Besides
,
they
are
both
abruptly
brought
in
(
as
containing
Matters
preceding
the
soundings
of
the
Trumpets
)
without
any
appearance
of
Connexion
between
themselves
.
And
further
,
it
's
of
no
small
Moment
to
enforce
this
Remark
,
that
whereas
,
C.
5.
the
Elders
and
Beasts
join
with
the
Angels
in
giving
Thanks
on
the
Lambs
taking
the
Book
,
&c.
for
that
the
Scope
of
it
was
to
Prophecy
of
those
Times
,
when
they
were
to
Reign
on
the
Earth
;
and
also
at
the
Acclamations
and
Doxologies
at
the
seventh
Trumpet
,
and
C.
19.
fall
down
,
joining
in
Thanksgiving
,
&c.
yet
here
onely
the
Angels
join
in
Thanksgiving
with
the
Acclamations
,
V.
10.
and
the
Elders
and
Beasts
appear
unconcerned
at
it
;
which
,
doubtless
,
they
could
not
be
,
if
those
Palm
bearers
were
the
same
with
those
who
so
triumph
at
the
seventh
Trumpet
.
CHAP.
VIII
.
THE
ill
Pointing
here
,
(
together
with
his
ill
expressing
himself
)
made
me
mistake
the
Dr's
Meaning
.
The
Mind
of
the
Oniro-Criticks
,
which
the
Dr.
tells
us
of
,
does
not
differ
from
mine
:
For
their
saying
,
That
the
Sun
signifies
the
King
,
meaning
by
it
absolute
Monarchs
,
who
had
the
whole
Legislative
Power
in
them
,
(
such
as
Heathen
Kings
and
Emperours
were
)
it
's
the
same
with
its
signifying
the
Legislative
Power
:
But
he
untruly
says
,
That
I
make
the
Sun
to
signifie
the
Legislative
Power
in
Abstracto
.
It
cannot
be
exercised
but
in
Concreto
,
and
therefore
cannot
be
signified
by
the
Sun
,
but
so
:
And
it
's
so
signified
by
the
Sun
,
in
respect
of
its
having
the
like
Influence
on
Politick
Affairs
,
as
the
Sun
hath
on
Natural
Operations
.
And
that
the
Sun
does
signifie
the
Legislative
Power
,
without
a
King
appears
by
the
fourth
Trumpet
,
where
,
by
the
Sun
being
Smitten
,
is
signified
the
Absolute
Ruine
of
the
Roman
Government
,
or
Dissolution
of
the
Magistracy
or
Civil
State
of
Rome
,
than
without
a
King
:
And
that
the
Moon
signifies
the
next
in
Authority
to
the
Sun
,
does
not
clash
with
my
Sense
;
for
as
the
Mother
in
Joseph's
Dream
is
called
the
Moon
,
as
being
next
in
Authority
to
her
Husband
,
the
Sun
;
so
in
Government
,
the
Priest-hood
will
be
Intitled
to
the
same
Character
,
as
being
next
in
Authority
to
the
Civil
Magistrate
.
CHAP.
IX
.
HOW
untruly
the
Dr.
chargeth
me
with
making
the
Sun
to
signify
the
Legislative
Power
in
abstracto
,
I
have
before
Noted
;
and
as
to
his
saying
that
it
signifies
the
highest
Person
in
Authority
,
I
agree
that
it
signifies
such
highest
Person
or
Persons
in
whom
the
Legislative
Power
does
reside
;
that
is
,
it
signifies
that
Power
in
concreto
.
And
as
to
his
saying
,
that
it
cannot
signify
the
several
Heads
over
several
Kingdoms
,
I
say
,
That
it
may
do
so
as
well
as
the
Sea
signify
several
Kingdoms
,
which
it
does
in
respect
of
their
being
but
as
one
Body
,
by
reason
of
their
being
acted
by
one
Spirit
of
the
World
which
GOD
hath
set
in
their
Hearts
;
and
the
Sun
likewise
may
signify
the
several
Heads
of
those
Kingdoms
,
by
reason
of
their
being
acted
or
animated
by
one
PRINCE
of
the
World
,
called
Apollo
.
And
they
would
not
properly
be
signifyed
by
Stars
,
but
where
they
have
dependance
on
some
visible
Head
or
Empire
which
they
are
subject
unto
,
as
those
Princes
signified
by
the
Stars
which
the
Red
Dragon
drew
after
him
with
his
Tail
,
were
subject
to
the
Roman
Empire
.
Wherefore
it
s
not
rashness
in
me
,
to
deny
that
the
Sunshine
of
the
Gospel
is
here
meant
to
be
darkned
;
but
it
's
great
rashness
in
the
Dr.
to
affirm
for
most
certain
,
that
Religion
is
here
related
to
,
and
that
it
's
the
main
concern
of
the
Apocalypse
,
whenas
it
's
main
concern
is
the
advancement
of
Christs
Kingdom
on
Earth
,
which
primarily
(
as
I
have
elsewhere
Noted
)
Respects
Government
,
and
the
ministring
of
Justice
(
for
to
do
Justice
and
Judgment
,
is
more
acceptable
to
God
than
Sacrifice
)
and
Right
Worship
as
subservient
thereunto
,
and
to
the
serving
God
in
a
Righteous
and
Holy
Conversation
.
Such
Worship
is
a
Worshipping
God
in
Spirit
and
in
Truth
.
Also
the
Sun
understood
here
in
my
sense
,
does
make
this
Trumpet
agree
with
the
rest
of
the
Trumpets
,
all
which
Execute
Judgment
upon
the
Powers
of
the
World
,
in
order
to
the
furthering
the
coming
of
Christ's
Kingdom
on
Earth
,
whereas
the
Dr's
sense
makes
it
Heterogenial
to
all
the
rest
.
CHAP.
X.
AS
to
that
foul
conceit
,
as
the
Dr.
calls
it
,
which
he
says
this
Remark
lears
to
,
I
shall
refer
to
my
more
fully
speaking
of
it
in
the
Preface
,
and
elsewhere
,
and
shall
say
here
only
,
That
it
's
most
Evident
from
all
the
Prophecies
of
this
Book
,
and
all
all
other
Prophecies
which
speak
of
the
same
subject
,
and
also
from
the
nature
of
the
Thing
,
that
Christ's
Spiritual
Kingdom
shall
be
Governed
by
Spiritual
Rulers
,
that
is
,
That
the
Dominion
thereof
shall
be
given
to
the
Saints
of
the
most
High
,
&c.
So
that
,
all
such
,
according
to
their
Spiritual
Qualifications
for
it
,
will
be
concerned
in
the
administration
of
the
Affairs
of
that
Kingdom
.
Wherefore
the
Dr.
appropriating
the
Dominion
then
of
Kingdoms
and
Principalities
,
to
particular
Monarchs
or
Princes
,
shews
his
dark
conceit
of
those
Times
of
so
Glorious
Light
.
But
when
,
to
make
the
same
good
,
he
presumes
to
affirm
his
gross
Prevarications
with
the
Truth
noted
in
Rem
.
on
cap
.
4.
ver
.
4.
to
be
most
certainly
true
,
this
savours
of
something
worse
than
blindness
and
errour
,
viz.
of
the
Spirit
in
those
of
old
,
who
Prophesied
out
of
their
own
Heart
,
and
followed
their
own
Spirit
when
they
had
seen
nothing
,
Ezek
.
13.
As
to
the
Dr's
conceit
of
the
Prophecy
of
the
Seven
Churches
and
the
Sealed-Book
,
their
reaching
to
the
end
of
the
World
,
I
have
shewed
how
groundless
it
is
,
cap
.
3.
ver
.
20
,
21.
and
also
of
the
later
in
the
next
Remark
,
&c.
And
his
pretended
reasoning
here
for
the
Sealed-Book
its
doing
so
,
is
but
a
begging
the
Question
,
saying
,
That
some
things
of
that
Book
reach
to
the
end
of
the
World
(
without
any
Proof
thereof
)
and
therefore
the
Seventh
Seal
must
do
so
.
But
he
after
endeavours
to
make
it
out
how
the
Seventh
Seal
does
reach
so
,
wherein
scarce
any
thing
is
remarkable
but
a
sorry
Falacy
,
viz.
He
says
,
That
the
sound
of
each
Trumpet
,
and
visum
of
it
does
Synchronize
;
and
from
thence
would
infer
,
That
the
Roaring
of
the
Angel
immediately
succeeding
the
sounding
of
the
Sixth
Trumpet
,
is
put
in
place
of
the
Seventh
.
To
which
I
say
,
If
he
supposeth
the
sounding
of
the
Sixth
Trumpet
to
reach
to
the
Seventh
,
then
I
deny
that
the
Roaring
of
the
Angel
does
immediately
succeed
the
sounding
of
it
,
but
does
precede
the
ending
of
it
,
and
consequently
the
beginning
of
the
Seventh
Trumpet
(
accordingly
as
the
order
of
relating
it
does
plainly
import
)
and
is
a
preparative
transaction
to
the
sounding
of
it
.
But
further
,
I
say
,
That
the
ending
of
the
Sixth
Trumpet
(
or
Second
Wo-Trumpet
)
is
distingisht
from
the
beginning
of
the
succeeding
Trumpet
,
cap
.
11.14
.
by
the
expiring
of
the
one
some
time
before
the
beginning
of
the
other
;
so
that
,
though
the
Roaring
of
the
Angel
did
immediately
succeed
the
expiring
of
the
Sixth
,
yet
it
must
not
therefore
be
substituted
in
the
place
of
the
Seventh
,
or
Synchronize
therewith
.
The
rest
of
this
Answer
is
such
confounded
stuff
,
as
makes
the
Dr.
appear
almost
void
of
sense
,
by
over-straining
to
appear
void
of
Errour
.
First
,
He
makes
the
roaring
of
the
Angel
to
be
substituted
in
the
place
of
the
Seventh
Trumpet
(
how
groundlesly
we
have
seen
)
and
what
place
,
and
also
what
occasion
is
there
then
for
that
Trumpet
,
when
the
roaring
of
the
Angel
is
instead
of
it
?
Next
,
he
makes
the
roaring
of
the
Angel
to
be
divided
into
Seven
Thunders
,
and
thence
infers
the
space
of
the
Seventh
Trumpet
to
be
divided
into
Seven
Thunders
,
and
to
Synchronize
with
the
Seven
Thunders
that
the
Angels
roaring
is
brancht
into
.
So
that
,
he
must
either
make
Two
Seven
Thunders
,
or
the
Seven
Thunders
which
he
makes
the
Seventh
Trumpet
to
be
brancht
into
must
indeed
be
no
Thunders
,
but
Seven
empty
Spaces
synchronizing
with
the
Seven
Thunders
of
the
roaring
Angel
,
but
to
what
purpose
,
Who
knows
?
And
what
a
strange
conceit
is
it
to
make
Christ
a
roaring
Lyon
throughout
the
Millennium
,
executing
a
Wo-Trumpet
,
whenas
the
main
of
that
Time
will
,
according
to
the
Dr.
be
of
a
contrary
Nature
!
And
how
incongruous
is
it
(
admitting
the
Seventh
Trumpet
to
be
brancht
into
Seven
Thunders
)
that
the
First
Thunder
should
be
brancht
into
Seven
Vials
,
when
all
the
rest
of
them
(
as
likewise
the
Trumpets
)
are
single
Plagues
!
Yet
much
more
strange
is
it
,
whenas
in
the
Visions
of
the
Seals
and
Trumpets
,
and
Vials
,
the
effect
or
event
of
every
one
of
them
is
orderly
related
in
each
Vision
,
that
the
Thunders
should
be
a
Vision
of
like
Nature
;
yet
no
such
account
of
them
,
either
in
the
proper
place
,
viz.
where
they
are
uttered
,
or
elsewhere
,
whatever
the
Dr's
imagination
can
fancy
.
And
whereas
he
says
,
That
the
Regress
to
the
Opened-Book-Prophecy
does
not
at
all
clash
with
the
Seventh
Trumpet
,
it
s
reaching
to
the
end
of
the
World
,
but
most
naturally
agrees
with
it
.
This
is
as
much
as
to
say
,
That
the
mentioning
of
the
Seven
Thunders
without
giving
any
account
of
them
,
is
a
sufficient
finishing
of
the
Prophecy
of
the
Seventh
Trumpet
,
in
order
to
a
Regress
,
&c.
And
indeed
so
it
is
,
for
any
Thunders
,
that
Trumpet
is
brancht
into
.
But
how
confounded
or
weak
soever
are
his
Premises
,
the
Dr.
ends
with
a
confident
Conclusion
,
which
he
seldom
fails
of
;
How
easy
,
says
he
,
natural
,
and
indeed
inevitable
is
this
,
to
one
that
is
not
blinded
with
prejudice
!
So
that
,
every
one
must
pass
for
blind
with
him
,
who
is
not
as
blind
as
himself
.
After
a
kind
of
repetition
of
his
beloved
Fancies
,
he
Concludes
again
,
That
its
manifest
that
my
Conceit
about
the
Frogs
,
Hero's
,
and
Boanerges's
,
are
only
idle
Evanid
Dreams
.
And
I
am
willing
that
they
should
pass
for
such
,
when
his
Conceits
prove
true
.
I
shall
pass
by
the
Dr's
.
Surmises
here
of
corrupted
MSS
.
not
doubting
but
our
Translation
is
right
,
though
he
hath
the
Confidence
not
to
doubt
of
the
contrary
,
it
being
so
congruous
and
free
from
Difficulties
,
whenas
his
distorted
Sense
contains
such
as
are
insuperable
:
For
though
he
says
,
That
[
write
them
hereafter
]
agrees
very
well
with
the
Command
to
seal
them
up
;
yet
surely
the
Reasons
in
my
Remark
do
shew
the
contrary
.
And
where
can
we
find
in
the
Opened-Book
,
any
Intimations
of
their
being
written
there
,
without
being
furnished
with
the
Dr's
enormous
Imagination
,
to
fancy
the
same
?
And
whereas
the
Dr.
says
,
That
the
Opened
Book
contains
the
Fate
of
the
Church
,
and
the
Sealed-Book
,
of
the
Empire
;
I
say
therefore
,
That
the
Affairs
of
the
Empire
ending
at
the
seventh
Trumpet
(
when
the
Kingdoms
of
the
World
become
the
Kingdoms
of
our
Lord
,
&c.
)
that
Series
of
Prophecies
must
end
therewith
.
And
accordingly
it
's
said
,
When
the
seventh
Angel
shall
begin
to
sound
,
the
Mystery
of
God
shall
be
finished
,
viz.
The
Mystery
of
abolishing
the
worldly
Powers
,
which
he
designing
to
accomplish
by
the
Trumpets
,
(
the
Plagues
whereof
are
therefore
signified
by
Trumpets
sounding
Alarms
of
War
,
&c.
)
their
fulfilling
thereof
must
be
an
ending
of
them
:
And
to
prolong
the
seventh
Trumpet
,
by
branching
it
into
seven
Thunders
,
which
are
so
Heterogeneal
to
the
Trumpets
,
is
therefore
an
extravagant
Conceit
,
as
well
as
for
the
other
Reasons
I
have
given
;
And
the
Majestick
Transition
is
a
great
Delusion
like
all
the
rest
:
For
how
can
there
be
a
Transition
here
from
the
finished
Prophecy
of
the
Sealed
Book
,
to
make
a
Regression
to
begin
the
Opened-Book
;
whenas
,
according
to
the
Dr.
the
Prophecy
of
the
Sealed-Book
is
not
finished
till
the
end
of
the
Thunders
,
which
he
makes
to
reach
to
the
end
of
the
World
,
and
not
to
be
spoken
of
till
the
end
of
the
next
Book
.
But
the
Regress
is
indeed
before
the
sounding
of
the
seventh
Trumpet
,
as
will
after
appear
.
And
whereas
the
Dr.
says
,
That
it
's
not
the
least
Inconvenience
,
that
the
distinct
Visions
of
the
Thunders
should
,
by
reason
of
their
being
written
down
in
the
Opened-Book
belong
to
it
,
and
yet
as
to
the
Intervals
of
the
Thunders
spoken
of
in
the
Sealed
Book
,
be
referr'd
synchronishcally
to
it
;
this
is
as
much
as
to
say
,
That
the
sounding
of
each
Trumpet
,
and
the
pouring
out
of
each
Vial
,
might
have
been
placed
in
one
Book
,
and
the
Contents
or
Plagues
thereof
in
the
other
,
though
they
both
together
make
but
one
Vision
,
and
the
one
is
but
an
insignificant
Cortex
without
the
other
.
When
Time
shall
have
an
end
,
is
elsewere
much
better
understood
,
viz.
at
the
end
of
the
Opened-Book-Prophecy
;
but
to
take
Notice
of
it
here
so
abruptly
,
before
the
sounding
of
the
seventh
Trumpet
,
would
be
very
incongruous
and
insignificant
,
though
it
were
much
nearer
the
ending
of
it
than
it
is
.
But
as
to
the
Dr's
.
saying
,
That
my
making
Time
to
signifie
Politick
Order
and
Government
,
is
a
private
precarious
Notion
,
without
any
Example
in
Scripture
or
Oniro
Criticks
:
I
say
,
That
if
it
be
a
significant
Sense
,
agreeable
to
the
Symbolical
Style
of
Prophecies
,
it
's
sufficient
without
Example
from
the
Oniro-Criticks
:
For
as
the
Spirit
of
God
is
not
limitted
to
the
Words
which
Man's
Wisdom
teacheth
,
1
Cor
.
1.17
.
no
more
is
it
to
the
Symbols
of
its
teaching
,
though
it
useth
both
.
Further
,
to
enforce
the
Truth
of
my
Sense
,
I
shall
add
,
That
by
[
There
shall
be
no
more
Time
]
is
mean't
,
There
shall
be
no
more
of
the
Time
signified
,
by
Time
and
Times
,
and
half
a
Time
.
But
then
,
Why
that
Time
is
so
signified
,
the
Reason
thereof
,
as
to
the
Congruity
of
the
Symbol
,
is
what
is
given
in
my
Remark
;
but
as
to
the
Use
of
it
,
it
's
to
shew
the
same
Time
in
Daniel
,
and
this
Book
to
be
signified
thereby
.
And
thus
the
Words
[
There
shall
be
no
longer
Time
]
will
have
a
very
significant
Coherence
(
as
doubtless
they
must
have
)
with
the
Angel
(
Christ
)
his
setting
his
one
Foot
on
the
Sea
,
and
the
other
on
the
Earth
,
when
he
uttered
them
;
whereas
the
Dr's
.
Sense
is
not
only
abrupt
,
without
any
Coherence
with
the
said
Posture
of
the
Angel
,
or
with
the
following
Verse
;
but
also
very
insignificant
,
as
is
before
noted
,
though
so
solemnly
uttered
with
an
Oath
,
&c.
The
Dr.
does
next
start
some
sorry
Questions
;
He
asks
,
first
,
What
Matter
of
Order
there
is
in
dividing
Time
so
(
viz.
as
noted
in
my
Remark
)
more
than
in
dividing
other
Quantities
?
But
whatever
Order
there
is
in
dividing
other
Quantities
,
there
could
be
none
of
them
of
Use
for
this
Occasion
;
but
this
successive
Quantity
,
which
runs
along
with
the
Government
signified
by
it
,
and
hath
the
like
general
Relation
with
it
to
all
worldly
Affairs
:
For
as
Government
does
influence
all
those
Affairs
,
as
to
due
ordering
them
,
&c.
so
Time
is
the
Measure
of
all
its
Transactions
about
them
,
and
thereby
regulates
the
same
;
and
therefore
may
well
symbolize
that
which
it
does
so
influence
,
&
hath
so
great
a
Coherence
with
.
He
next
Asks
,
(
much
to
the
same
Purpose
)
How
does
this
dividing
of
Time
,
typifie
Political
Laws
and
Orders
more
than
Husbandry
,
Mechanicks
,
&c.
To
which
I
say
,
That
as
the
Congruity
of
Time
to
typifie
Political
Government
,
before
those
other
things
,
hath
been
already
shewed
;
so
there
's
not
the
like
Need
or
Occasion
for
them
to
be
Prophecied
of
,
as
for
the
grand
Affairs
of
Government
,
which
comprehends
all
those
other
things
as
concerned
therein
,
and
which
is
subject
to
such
Changes
and
Revolutions
,
and
is
to
undergo
so
great
a
Revolution
at
the
seventh
Trumpet
,
whenas
other
things
continue
in
their
Ordinary
Natural
Cause
.
Which
may
serve
for
an
Answer
also
to
what
follows
,
(
viz.
That
Time
signifies
all
things
under
the
Sun
,
done
in
Order
and
Method
,
as
well
as
Political
Laws
and
Government
)
and
to
his
Rambling
Descant
thereon
.
Wherefore
,
if
the
Dr.
could
,
sapere
ad
Sobrietatem
,
he
would
not
be
disgusted
with
what
he
calls
High-flown
Conceits
,
nor
so
affected
with
those
Cabbalistick
Dreams
of
Aziluthick
and
Briatick
States
,
which
he
introduceth
here
.
And
as
to
his
saying
,
That
in
the
best
of
Times
there
will
be
human
Laws
and
Policies
,
I
have
spoken
thereto
before
,
and
shall
do
more
so
hereafter
;
and
shall
only
say
here
,
That
he
speaks
of
those
Times
as
one
among
them
who
are
without
,
to
whom
it
's
not
given
to
know
the
Mysteries
of
the
Kingdom
of
Heaven
.
Whereas
I
say
in
my
Remark
,
that
Time
shall
be
no
more
,
and
the
Mystery
of
God
shall
be
finished
,
does
here
answer
to
that
great
Voice
at
the
Seventh
Vial
,
It
's
done
,
and
to
the
same
Voice
,
cap
.
21.
which
both
spoils
the
Dr's
sense
of
Time
here
,
and
also
his
great
Notion
of
branching
the
Seventh
Trumpet
into
Seven
Thunders
(
for
that
Trumpet
synchronizing
with
the
Seventh
Vial
,
the
Vials
cannot
be
first
Thunder
)
yet
he
slily
passeth
by
this
part
of
my
Remark
which
so
neerly
concerns
him
,
only
takes
occasion
from
mentioning
,
It
's
done
,
to
proceed
in
his
preceding
Invective
against
my
account
of
the
Millennium
.
Yet
it
appears
,
not
only
from
those
Texts
so
aptly
answering
one
another
,
but
also
from
their
Contexts
,
that
they
respect
the
same
Time
and
Thing
.
For
as
the
Mystery
of
God
becomes
finished
at
the
seventh
Trumpet
,
by
all
Authority
and
Power
being
put
under
the
Feet
of
Christ
,
and
thereby
an
End
being
put
to
Time
,
or
worldly
Government
,
so
,
It
's
done
,
C.
16.17
.
does
signifie
the
finishing
of
the
same
Mystery
of
God
,
by
the
Overthrow
of
the
Anti-Christian
Powers
in
Armageddon
at
the
seventh
Vial
:
And
the
same
Voice
,
C.
21.6
.
does
also
signifie
the
finishing
the
same
Mystery
of
God
,
by
the
first
Heaven
and
Earth
passing
away
,
Ver
.
1.
and
so
making
way
for
all
things
becoming
New
,
Ver
.
5.
by
the
Discent
of
the
New
Jerusalem
,
&c.
So
that
all
Three
Places
do
concur
in
signifying
the
accomplishing
the
Mystery
of
God
,
by
abolishing
the
worldly
Powers
,
and
thereby
introducing
the
Establishment
of
Christ's
Kingdom
in
the
World
,
which
is
a
signification
of
so
great
Import
,
suitable
to
the
Solemnity
in
each
Place
,
viz.
To
the
Oath
,
C.
10.6
.
the
Voice
from
the
Throne
,
C.
16.17
.
and
from
him
that
sate
on
the
Throne
,
C.
21.6
.
The
Dr.
does
here
,
as
oft
elsewhere
,
shew
how
he
will
catch
at
a
Bulrush
to
sustain
his
sinking
Cause
.
The
{αβγδ}
which
he
thinks
so
intolerable
to
be
left
out
in
our
Translation
,
if
it
be
render'd
[
also
]
as
it
may
well
be
,
it
may
be
admitted
without
harming
the
Sense
of
our
Translation
;
for
then
it
will
run
thus
,
When
he
shall
begin
to
sound
,
the
Mystery
of
God
shall
be
also
finished
.
As
to
what
he
adds
concerning
{αβγδ}
,
being
rendred
[
When
he
shall
begin
to
sound
]
I
can
allow
his
varying
from
our
Translation
,
by
rendring
it
[
When
he
shall
have
finished
his
sounding
]
but
then
the
same
must
be
finished
,
by
abolishing
the
worldly
Powers
,
as
aforesaid
,
&c.
and
not
be
so
strangely
extended
as
the
Doctor
makes
it
to
be
by
his
Thunders
,
&c.
As
to
the
Dr's
.
forc't
making
{αβγδ}
to
signifie
[
saving
]
which
he
says
that
it
does
sometimes
,
he
does
not
make
it
out
in
his
Notes
on
his
Exposition
,
&c.
For
in
his
Instances
there
,
the
Sense
is
as
good
with
[
But
]
as
with
[
Saving
or
Except
]
:
So
that
,
all
the
Inference
he
can
make
thence
,
is
,
That
{αβγδ}
may
be
rendred
[
Saving
or
Except
]
when
it
will
be
to
the
same
Sense
with
[
But
]
;
but
not
when
it
does
alter
the
Sense
,
as
it
does
here
.
His
concluding
Fancy
here
is
,
That
the
Oath
of
the
Mighty
Angel
,
that
there
should
be
no
longer
Time
,
&c.
plainly
imports
that
the
sounding
of
the
seventh
Trumpet
reacheth
to
the
end
of
the
World
;
But
he
shews
not
how
it
so
imports
,
nor
surely
can
do
it
:
For
the
Oath
makes
no
Alteration
of
the
Sense
of
the
Words
uttered
by
him
;
and
the
Solemnity
of
an
Oath
will
as
properly
suit
with
the
ending
of
the
worldly
State
of
Government
,
and
the
beginning
of
the
Millennial
State
,
as
with
the
end
of
the
World
,
and
more
properly
;
for
so
it
gives
assurance
of
those
Blessed
Times
,
so
much
desireable
,
and
yet
far
less
believed
than
the
end
of
the
World
:
But
in
the
other
Sense
,
it
gives
assurance
of
that
which
none
doubt
of
but
Atheistical
Men
,
and
which
will
not
be
desired
by
abundance
who
will
rejoice
in
the
Millennial
Times
.
And
can
the
strong
Asseveration
of
an
Oath
make
any
Impression
,
as
the
Dr.
fancieth
,
on
Atheistical
Men
,
who
believe
not
the
Scripture
which
relates
it
?
Christ
calling
himself
the
Amen
in
the
Epistle
to
the
Laodiceans
,
will
be
also
as
properly
applyed
to
the
ending
of
the
Worldly
,
and
beginning
of
the
Millennial
State
,
as
to
the
ending
of
the
World
,
and
more
properly
;
because
the
former
will
be
more
peculiarly
his
Act
;
the
later
,
more
peculiarly
the
Act
of
his
Father
,
to
whom
he
is
then
to
surrender
his
Kingdom
,
1
Cor
.
15.24
,
25.
I
can
hardly
make
Sense
of
what
follows
,
but
so
far
as
I
can
do
so
,
I
have
Answered
it
already
.
CHAP.
XI
.
ALL
that
the
Dr.
says
here
,
to
prove
that
things
Co-existent
,
may
signifie
things
in
Succession
,
I
shall
pass
by
as
not
concerning
me
,
who
deny
not
but
that
a
thing
expresly
designed
to
do
it
,
may
do
it
as
Nebuchadnezzar's
Image
,
which
he
does
instance
in
;
but
when
there
's
no
Intimation
to
that
Purpose
(
as
here
)
it
's
so
unnatural
a
Sense
as
hardly
to
be
intelligible
,
and
therefore
not
to
be
allowed
where
there
's
so
natural
congruous
a
Sense
to
be
given
,
viz.
This
Vision
being
an
Israelism
,
borrowed
from
the
Jewish
Temple
,
where
the
Inner
and
Outer-Court
did
contain
,
and
so
signifie
Two
Degrees
of
Worshippers
;
it
's
taken
here
in
the
same
Sense
,
signifying
Two
such
Degrees
of
Contemporary
Christians
belonging
to
the
said
Two
Courts
,
(
though
not
Worshippers
together
in
them
,
because
the
Outer
Court
is
trodden
down
,
&c.
)
whereas
the
Dr's
Sense
is
quite
contrary
,
in
a
double
Respect
,
he
making
to
be
signified
here
,
the
same
whole
Church
in
successive
Times
,
without
any
Distinction
of
different
States
,
and
Degrees
therein
,
but
confounding
them
together
,
as
if
both
Courts
belonged
to
the
Inner-Court
in
the
first
,
and
to
the
Outer
in
the
second
Interval
;
whereas
therefore
he
says
,
That
to
make
the
Inner
and
Outer-Court
signifie
things
that
synchronize
,
do
spoil
those
Elegant
Analogies
of
Time
and
Place
,
which
he
hath
noted
;
I
say
,
That
it
does
confirm
those
far
more
Elegant
Analogies
which
I
have
mentioned
,
such
as
must
be
admitted
or
the
Israelism
is
spoiled
;
whenas
those
Analogies
of
Time
and
Place
,
if
they
were
so
Elegant
as
the
Dr.
does
fancy
them
to
be
,
could
only
prove
such
an
aptness
in
his
sense
,
as
to
make
it
allowable
when
there
's
reason
for
its
being
intended
,
but
cannot
prejudice
a
much
apter
sense
which
appears
to
be
intended
.
His
next
saying
,
viz.
To
make
the
Two
Courts
to
signify
things
that
synchronize
,
is
as
gross
and
as
harsh
,
as
to
fancy
the
Stones
of
the
Two
Courts
lay
confusedly
intermixt
,
is
too
gross
to
need
animadverting
on
it
.
But
these
two
Courts
synchronizing
does
make
the
Prophecy
of
the
Opened-Book
to
commence
no
higher
than
the
Seventh
Seal
(
he
should
have
said
,
the
sixth
Seal
)
which
the
Dr.
thinks
very
absurd
,
though
it
be
far
from
being
so
.
What
needed
to
be
foretold
of
the
Primitive-Church
,
is
sufficiently
Prophesied
of
in
the
two
first
of
the
seven
Epistles
,
and
in
the
Seals
;
and
the
Dr's
sense
does
add
nothing
to
it
but
an
untruth
,
viz.
That
the
Church
was
then
in
a
Symmetral
or
Regular
State
,
whenas
the
Mistery
of
Iniquity
did
begin
to
work
in
the
Apostles
time
,
and
did
during
the
Primitive-times
make
such
advance
,
as
to
introduce
many
humane
Inventions
,
which
are
now
disallowed
of
,
and
laid
aside
:
see
Protest
.
Reconcil
.
part
1.
cap
.
8.
But
then
indeed
the
great
Game
of
Apostacy
began
to
be
played
,
when
the
Christian
Profession
became
settled
by
Authority
,
whereby
men
out
of
Fear
or
Interest
did
assume
it
,
how
wicked
,
or
great
Infidels
soever
.
For
then
that
Politick
Body
which
still
bore
the
Name
of
the
Church
,
consisted
mainly
of
such
who
were
ready
to
receive
any
Imposition
,
which
their
Politick
Rulers
were
disposed
out
of
worldly
Respects
,
to
burthen
and
enthral
them
with
.
As
therefore
the
Primitive-Church
(
which
degenerated
into
such
Carnality
,
as
to
be
much
exercised
about
lifeless
Formalities
,
and
eager
Contentions
about
Opinions
of
little
value
,
to
the
destroying
of
Christian
Unity
,
&c.
)
can
but
badly
be
reckoned
a
Symmetral
State
(
that
is
commensurate
with
the
Word
of
God
)
so
much
less
can
the
Empire
be
reckoned
so
under
that
Head
,
during
which
it
ceased
to
be
a
Beast
,
according
to
the
Dr.
by
reason
of
its
being
then
Symmetral
;
whenas
a
great
part
of
the
Empire
did
then
continue
Pagan
,
that
Religion
continuing
tolerated
,
and
Christianity
gaining
little
more
than
a
Toleration
:
Besides
,
the
Emperors
they
continuing
then
some
of
the
Idolatrous
Corruptions
of
Paganism
,
and
also
lapsing
with
Christians
into
new
Corruptions
of
the
same
kind
.
Of
which
,
see
cap
.
13.
ver
.
14.
So
that
the
destinction
of
Symmetral
and
Asymmetral
Times
being
duely
examined
,
does
vanish
into
nothing
.
As
to
the
Dr's
Inference
,
That
if
this
Vision
began
so
low
as
the
Seventh
Seal
,
then
must
the
next
Vision
of
the
Woman
clothed
with
the
Sun
do
the
same
;
I
agree
that
it
begins
almost
as
low
,
viz.
at
the
sixth
Seal
,
but
not
for
the
reason
of
his
Inference
.
For
this
Vision
begins
not
the
Prophecy
of
the
Opened-Book
,
but
is
an
intermediate
Prophecy
between
the
Sealed
and
Opened-Book
,
as
will
after
appear
.
But
this
synchronizing
of
the
Inner
and
Outer
Court
,
is
again
branded
by
the
Dr.
with
the
Character
of
monstrous
Mistake
(
so
enormous
is
his
Imagination
)
and
he
says
it
must
needs
beget
many
frigid
dilute
Notions
.
The
First
whereof
,
is
,
My
making
the
measuring
the
Inner-Court
to
signify
,
the
preserving
from
the
Toils
which
they
of
the
Outer-Court
are
opprest
with
,
&c.
Whereas
,
he
says
,
The
natural
and
only
sense
of
Measuring
,
is
to
try
the
just
Dimensions
,
&c.
which
if
it
be
so
,
yet
the
end
of
such
measuring
may
be
to
signify
Preservation
;
and
that
because
the
measured
are
of
such
just
Dimensions
:
So
that
my
sense
does
imply
the
other
.
And
it
's
manifest
,
that
the
measuring
here
is
for
preservation
,
from
the
Antithesis
between
it
and
the
not
measuring
the
Outer-Court
,
but
leaving
it
out
to
be
troden
down
,
&c.
But
then
the
Dr.
supposing
my
sense
of
Measuring
to
be
true
,
says
,
That
it
does
not
infer
the
two
Courts
to
synchronize
.
To
which
I
say
,
That
the
measuring
of
the
one
,
and
casting
out
of
the
other
,
being
so
opposed
the
one
to
the
other
,
does
at
least
make
their
synchronizing
a
much
more
congruous
sense
than
the
contrary
;
but
further
,
admit
the
contrary
sense
,
and
then
,
whereas
there
are
Two
Courts
belonging
to
the
Church
,
the
first
Interval
will
give
an
account
of
the
Inner-Court
,
without
the
Outer
;
and
the
other
,
will
do
so
of
the
Outer
without
the
Inner
;
which
is
a
conceit
agreeable
I
suppose
to
few
apprehensions
,
besides
the
Dr's
.
Besides
,
it
being
so
manifest
that
the
Worshippers
in
the
Inner-Court
are
measured
for
preservation
,
Where
can
they
be
found
,
if
the
Witnesses
be
not
them
?
That
they
are
so
preserved
,
does
appear
from
their
being
in
so
Powerful
a
Condition
,
to
torment
by
Prophesying
,
and
to
inflict
Plagues
,
&c.
and
from
their
being
the
same
with
the
Sealed
Company
of
the
Lamb
on
Mount
Zion
,
and
with
them
that
get
the
Victory
over
the
Beast
,
&c.
But
no
such
preserved
State
being
to
be
found
among
the
Primitive-Christians
,
it
must
inevitably
be
meant
of
the
Witnesses
.
Another
groundless
conceit
which
my
monstrous
Mistake
is
supposed
to
beget
,
is
,
My
making
the
Worshippers
in
the
Temple
and
Thysiasterion
to
be
the
Two
Witnesses
;
as
if
,
says
the
Dr.
they
were
not
sufficiently
described
besides
,
&c.
But
if
they
are
sufficiently
described
besides
,
Yet
those
Worshippers
are
not
so
without
being
explained
by
them
,
being
otherwise
very
difficult
to
be
understood
.
So
that
,
though
the
Witnesses
receive
not
Light
from
them
,
yet
they
give
Light
to
them
.
But
they
also
receive
Light
from
them
,
as
to
a
further
discovery
of
their
State
and
Condition
during
their
Prophesying
,
though
they
need
none
as
to
the
describing
their
Function
.
And
therefore
the
Dr.
by
thinking
this
so
uncouth
evanid
a
Conceit
,
does
make
his
conception
thereof
liable
to
the
same
Censure
.
But
what
does
he
mean
by
saying
,
That
the
Worshippers
in
the
Temple
are
there
in
the
quality
of
Subjects
?
Is
it
inconsistent
with
the
Office
of
Magistracy
to
be
subject
to
God
?
Besides
,
says
the
Dr.
He
that
sits
on
the
Throne
,
sits
not
there
as
a
Judge
,
but
to
utter
Oracles
,
which
is
rather
the
Office
of
a
Priest
or
Prophet
,
&c.
But
it
's
to
utter
Oracles
of
Judgment
concerning
the
Law
in
the
Ark
,
over
which
he
sits
in
the
Mercy-seat
.
And
such
Oracles
did
Moses
use
to
receive
there
from
him
.
And
this
is
that
which
the
Psalmist
did
so
desire
and
seek
after
,
That
he
might
dwell
in
the
House
of
the
Lord
all
the
days
of
his
Life
,
and
enquire
in
his
Temple
,
Psal
.
27.
And
though
the
Law
concerned
Sacerdotal
Matters
as
well
as
Civil
,
yet
the
occasion
of
consulting
God
,
was
chiefly
about
the
later
;
and
when
he
was
to
be
consulted
about
the
former
,
it
concerned
the
Magistrate
to
see
to
the
doing
of
it
,
as
being
superintendent
over
the
Laws
concerning
the
Priest-hood
,
as
well
as
the
Magistracy
,
to
see
the
same
duely
Executed
.
But
whereas
the
Dr.
says
,
That
the
Temple
related
altogether
to
Sacerdotal
Matters
,
it
's
plain
,
as
I
have
shewed
,
that
the
Sanctum
Sanctorum
related
also
to
other
Matters
;
and
when
the
Worshippers
in
the
Temple
are
so
distinguisht
from
the
Worshippers
at
the
Altar
,
which
signifieth
the
Sacerdotal
Office
,
it
s
plain
that
those
Worshippers
in
the
Temple
must
respect
those
other
Matters
there
distinct
from
that
Office
.
The
Dr.
does
enlarge
about
the
Priests
service
in
the
Temple
,
which
does
not
clash
with
my
Assertion
,
and
so
does
not
concern
me
.
And
as
to
his
saying
,
That
the
People
had
frequent
recourse
to
the
Thysiasterion
,
That
was
only
to
offer
their
Oblations
and
Sacrifices
,
but
the
Outer-Court
was
their
place
of
Worship
;
and
though
there
was
no
Outer-Court
belonging
to
the
Tabernacle
,
yet
the
People
having
nothing
to
do
in
the
Service
of
the
Altar
,
though
they
had
free
Entrance
into
the
Thysiasterion
,
it
signifies
nothing
in
this
Case
;
for
doubtless
,
by
the
Worshippers
there
are
meant
the
Priests
who
did
the
Service
of
the
Altar
:
Therefore
,
seeing
the
Worshippers
in
the
Temple
and
Altar
,
do
signifie
plainly
two
sorts
of
Worshippers
in
two
Places
of
Worship
,
and
there
's
so
good
Account
to
be
given
of
the
Meaning
thereof
,
How
strangely
does
the
Dr.
conclude
,
That
it
's
plain
they
signifie
but
one
sort
of
Men
,
or
one
Symmetral
Succession
of
the
Church
,
(
which
they
may
be
,
and
yet
be
such
different
Sort
or
Degrees
of
Men
as
I
have
shewed
)
and
that
these
Contemporary
Worshippers
in
both
those
Places
of
Worship
,
do
signifie
a
successive
Lessening
of
the
Holiness
of
his
Symmetral
Succession
,
accordingly
as
the
Sanctum
is
less
Holy
than
the
Sanctum
Sanctorum
!
Whereas
the
Dr.
would
have
the
Inner-Court
to
represent
the
Primitive-Times
,
by
reason
of
the
Holy
State
of
those
Times
,
and
the
Outer-Court
the
Apostate-Times
,
&c.
I
say
,
that
the
True
Church
in
the
Apostate-Times
,
may
well
be
supposed
to
be
in
an
Holier
State
,
than
the
Primitive-Times
,
by
reason
of
the
Advantages
they
have
from
the
Man-Child
being
caught
up
unto
God's
Throne
,
and
the
Devil
cast
out
,
&c.
Also
in
all
Times
there
are
those
different
States
and
Degrees
,
which
are
signified
by
the
Inner
and
Outer-Court
;
for
they
are
the
same
that
are
signified
by
the
seven
Stars
,
and
the
seven
Candlesticks
in
the
Epistles
,
&
by
the
twenty
four
Elders
,
and
four
Beasts
,
C.
4.
and
therefore
,
How
can
either
Court
signifie
both
States
or
Degrees
?
Besides
,
the
treading
down
of
the
Outer-Court
,
cannot
signifie
the
whole
Church
;
because
,
that
during
that
Time
,
there
's
the
Sealed-Company
of
the
Lamb
on
Mount
Zion
,
singing
the
Triumphant
Song
of
Victory
over
the
Beasts
,
&c.
and
so
cannot
appertain
to
the
Court
trodden
down
:
And
indeed
,
it
's
no
better
than
a
Contradiction
,
to
agree
,
That
the
Holy
City
or
Outer
Court
do
signifie
the
Worshippers
in
that
Court
,
(
as
they
must
needs
do
)
and
yet
to
make
them
signifie
the
whole
Church
,
comprehending
both
Courts
.
And
whereas
the
Dr.
says
,
That
the
New
Jerusalem
is
a
Restoration
of
the
Apostate
Church
,
to
the
Primitive-Purity
,
&c.
What
does
he
mean
by
the
Apostate
Church
?
The
Outer-Court
to
be
Restored
,
appertains
to
the
True
Church
,
and
so
cannot
be
said
to
be
Apostated
,
though
in
such
a
broken
Vanquish't
Condition
,
&c.
But
the
Apostates
are
the
Anti-Christian
Powers
that
tread
it
down
,
and
they
surely
are
never
to
be
restored
.
And
what
dark
Apprehensions
hath
he
of
the
Millennial
State
,
that
he
cannot
discern
the
Glorious
.
Description
of
it
to
amount
to
any
more
than
the
Primitive-Times
,
(
viz.
Than
to
a
Restoration
to
the
Purity
of
them
)
which
being
but
the
Infancy
of
Christianity
,
did
abound
with
Puerilities
suitable
to
an
Infant-State
.
And
how
does
this
agree
with
his
Answer
to
Remark
on
cap
.
21.
ver
.
15.
where
he
makes
the
measuring
with
a
Golden
Reed
,
and
by
an
Angel
,
to
denote
the
Excellency
of
the
Millennial
State
,
above
the
Four
Hundred
Years
Symmetral
State
of
the
Church
,
where
the
measuring
of
the
Inner-Court
that
signifies
that
State
is
with
an
ordinary
combustible
Reed
,
and
by
a
Man
.
The
Dr.
allows
the
ordinary
Translation
to
be
true
,
so
far
as
respects
the
Sense
of
the
Letter
or
Cortex
,
but
affirms
his
to
be
true
as
to
the
Sense
of
the
Prophecy
.
But
the
Translation
is
onely
of
the
Cortex
or
Literal
Sense
,
and
therefore
,
what
is
true
according
to
that
,
must
exclude
any
other
Sense
inconsistent
therewith
,
as
it
is
,
that
the
Text
should
signifie
both
[
And
when
the
Witnesses
shall
have
finished
their
Testimony
]
and
so
to
be
understood
of
Three
Prophetical
Days
and
a
half
,
and
also
[
When
they
shall
be
finishing
their
Testimony
]
and
so
to
be
understood
of
1260
such
Days
.
His
clear
Proof
in
the
Second
Part
of
his
Appendage
,
is
like
his
Performance
here
and
elsewhere
.
Then
says
he
,
It
's
a
marvellous
Mistake
,
that
the
Witnesses
should
be
silenced
after
the
1260
Days
Prophesying
;
for
it
's
not
imaginable
how
they
should
be
silenced
,
otherwise
than
by
the
Penalty
of
their
Prophesying
.
But
say
I
,
If
their
silenceing
from
their
Prophesying
must
not
respect
the
Three
Dayes
and
half
,
at
the
end
of
the
1260
Dayes
,
but
those
1260
Dayes
,
they
could
not
be
silenced
,
by
Penalties
during
all
that
time
;
for
those
Penalties
began
not
to
be
inflicted
till
about
the
Middle
of
the
1260
Dayes
;
and
besides
,
when
they
began
,
they
did
not
silence
the
Witnesses
from
Prophesying
,
for
then
they
would
not
have
Prophesied
out
their
1260
Dayes
;
which
to
do
,
they
must
persist
in
their
Duty
,
notwithstanding
those
Penalties
,
and
the
Dr.
in
making
them
so
silenced
,
contradicts
the
Text
.
He
says
next
,
That
the
Witnesses
may
Prophesie
,
as
well
when
they
are
said
to
lye
dead
,
as
when
they
are
politically
slain
;
and
so
indeed
they
may
,
if
their
lying
dead
be
a
political
Death
,
as
he
makes
it
to
be
;
but
doubtless
the
Expressions
do
import
more
,
which
I
apprehend
to
be
,
That
by
slaying
them
,
here
is
meant
a
Spiritual
Death
,
or
deprivation
of
that
Spirit
of
Life
which
enters
into
them
,
and
sets
them
on
their
Feet
at
their
Rising
,
and
so
must
needs
be
a
distinct
time
from
that
of
their
Prophesying
;
for
then
the
Spirit
of
Life
was
in
them
,
enabling
them
thereunto
:
So
that
,
this
seems
to
be
a
time
wherein
God
,
by
withholding
the
wonted
,
Powerful
Dispensation
of
his
Spirit
,
does
give
way
to
the
Powers
of
Darkness
their
prevailing
over
the
Witnesses
,
so
as
to
silence
them
,
and
(
as
to
appearance
)
to
extinguish
the
Spirit
of
Life
,
which
formerly
exerted
it self
in
them
;
the
Devil
also
hereunto
transforming
himself
into
an
Angel
of
Light
,
and
his
Ministers
into
Ministers
of
Righteousness
,
to
eclypse
those
true
Children
of
Light
:
And
this
befalling
them
,
on
their
finishing
their
Prophesying
,
and
immediately
before
their
ascending
to
gain
the
Ascendant
over
the
worldly
Powers
,
is
therein
parallel
with
our
Saviours
suffering
Death
after
he
had
finished
his
Work
on
Earth
,
in
order
to
his
ascending
to
be
made
Head
of
all
Principalities
and
Powers
.
And
as
his
Resurrection
was
the
Crowning
of
all
his
Works
wrought
on
Earth
,
so
the
Resurrection
of
the
Witnesses
(
after
the
Worlds
triumphing
over
them
,
in
such
a
vanquisht
lifeless
State
)
will
be
the
Crowning
of
all
their
Works
in
the
time
of
their
Prophesying
.
Note
,
That
in
all
this
Answer
the
Dr.
says
nothing
to
what
is
the
Strength
of
my
Remark
,
viz.
That
the
Dwellers
on
Earth
rejoyce
at
the
Witnesses
being
silenced
from
tormenting
them
by
Prophesying
;
but
they
Prophesied
1260
Dayes
,
and
therefore
the
silencing
them
must
be
after
;
onely
he
endeavours
to
make
good
his
contrary
Assertion
(
but
very
confusedly
)
without
Answering
my
so
weighty
Argument
;
yet
he
ends
,
according
to
his
usual
Course
,
with
a
confident
Conclusion
,
viz.
This
therefore
is
a
gross
Errour
:
And
no
wonder
that
it
seems
so
to
one
acted
with
such
a
Spirit
of
Errour
.
Heaven
,
in
Prophetick
Style
,
is
the
Region
of
the
Powers
that
Rule
,
whether
they
be
political
worldly
Powers
,
or
Heavenly
Powers
,
and
more
properly
of
the
later
than
the
former
.
So
that
,
not
I
,
but
the
Dr.
is
out
of
the
Road
of
Prophecies
,
and
does
trifle
.
The
Spirit
of
Life
entering
into
them
,
&c.
(
spoken
of
,
Ezek
.
37.9
.
)
does
signifie
politically
,
as
it
advanceth
them
to
Power
,
and
also
spiritually
,
as
it
's
not
a
worldly
but
a
spiritual
Power
which
does
so
act
them
:
But
it
's
the
ascending
of
the
Witnesses
in
a
Cloud
,
which
denotes
their
advancing
in
Power
,
and
the
preceding
entrance
of
the
Spirit
of
Life
unto
them
,
and
setting
them
on
their
Feet
,
&c.
does
signify
only
its
recovering
them
from
their
vanquisht
lifeless
Condition
they
lay
in
by
their
Enemies
prevailing
against
them
;
but
in
order
to
its
advancing
them
so
in
Power
,
&c.
Why
are
the
Tithes
here
called
the
Holy
Revenue
of
such
an
unholy
City
?
They
were
so
far
from
being
lost
by
the
Reformation
,
and
the
enjoyers
of
them
from
being
politically
slain
thereby
,
that
they
were
continued
by
us
in
the
same
use
as
before
,
and
those
who
formerly
enjoyed
them
generally
continued
to
do
so
,
by
complying
with
the
Reformation
.
Also
there
was
such
a
general
compliance
of
Men
of
Dignity
with
the
Reformation
,
that
there
could
be
no
such
compleat
slaughter
of
them
as
is
signified
by
Seven
Thousand
Names
,
&c.
Nor
did
any
such
evil
befal
them
who
did
not
comply
as
that
expression
does
import
.
That
the
Reformation
was
a
partial
Fall
of
Babylon
is
easiely
agreed
,
for
so
is
every
Vial
,
and
the
separation
of
the
Waldenses
before
the
Vials
,
but
it
s
much
nearer
being
a
fall
of
half
the
City
,
than
of
a
tenth
part
of
it
.
And
why
does
the
Dr.
call
my
sense
of
one
of
the
Ten
Kingdoms
a
dwindling
business
,
when
as
it
's
of
as
large
extent
as
his
Exposition
,
if
the
Reformation
be
but
of
the
Tenth
Part
of
the
City
?
And
though
my
sense
concern
but
one
of
the
Ten
Kingdoms
,
&c.
(
nor
can
by
the
Text
concern
more
)
yet
it
imports
such
a
Revolution
therein
,
as
is
of
higher
Import
,
than
what
fell
out
at
the
Reformation
(
though
that
was
of
much
larger
extent
)
and
the
Earthquake
at
it
may
reach
through
all
the
Anti-Christian
Dominions
.
Of
the
absurdity
of
branching
the
seventh
Trumpet
into
seven
Thunders
,
and
the
placing
them
in
the
Opened-Book
,
I
have
said
enough
in
the
foregoing
Chapter
.
And
little
better
is
the
placing
the
seventh
Trumpet
here
in
the
Opened
Book
(
according
to
the
Dr.
)
whenas
it
belongs
to
the
Sealed-Book
.
And
it
's
a
meer
fancy
to
imagine
,
that
the
founding
of
the
seventh
Trumpet
here
does
imply
,
that
what
was
not
written
concerning
the
Affairs
of
it
in
the
Sealed-book
,
shall
be
declared
in
the
Open-book
,
&c.
there
being
nothing
to
intimate
or
give
colour
to
such
meaning
.
But
both
the
foregoing
Chapter
,
and
this
also
to
the
sounding
of
the
seventh
Trumpet
,
are
an
intermediate
Prophecy
(
respecting
the
Affairs
of
both
Books
)
revealed
unto
John
immediately
by
Christ
himself
(
as
were
also
the
Epistles
)
;
the
purpose
whereof
is
to
acquaint
him
with
the
New
Book
of
Prophecies
,
and
as
it
were
to
institute
him
to
Prophecy
of
the
same
,
by
giving
him
the
Openedbook
to
eat
(
accordingly
as
is
done
Ezek
.
3.
)
;
and
also
to
give
a
brief
account
of
the
Affairs
thereof
till
the
Millennial-Times
,
that
the
seventh
Trumpet
(
the
sounding
whereof
was
suspended
to
that
purpose
)
might
close
together
the
Affairs
of
the
Sealed
&
Opened-book
till
that
time
.
So
that
,
the
seventh
Trumpet
being
an
absolute
setling
of
Christ
in
his
Kingdom
,
he
does
by
this
intermediate
Vision
introduce
the
sounding
thereof
,
both
to
signify
the
result
of
it
,
and
some
great
things
preceding
it
,
and
relating
to
it
(
viz.
The
slaying
and
rising
of
the
Witnesses
,
the
falling
of
the
Tenth
Part
of
the
City
,
and
the
seven
Thunders
,
&c.
)
and
also
to
give
a
Summary
Account
of
the
State
of
the
Church
during
the
Anti-Christian
Reign
(
by
measuring
the
Inner-Court
,
viz.
the
Witnesses
,
and
leaving
the
Outer-Court
to
be
troden
down
,
&c.
and
further
,
to
signify
the
Scope
of
the
Sealed
and
Opened-Book-Prophecy
,
viz.
the
Millennial-Times
they
terminate
in
at
the
seventh
Trumpet
.
After
the
sounding
whereof
,
begins
the
Opened-Book-Prophecy
.
And
the
saying
,
Thou
must
Prophecy
again
,
&c.
does
shew
that
he
means
it
of
such
Symbolical
Visions
as
were
represented
by
the
Angel
to
John
in
the
preceding
Book
,
and
not
of
what
he
did
then
immediately
relate
to
him
.
And
as
to
the
agreeing
of
the
Vials
with
the
description
of
the
seventh
Trumpet
,
Isay
,
That
there
is
described
at
the
sounding
of
it
,
such
an
absolute
Victory
over
the
Powers
of
the
World
,
by
the
Kingdoms
of
the
World
becoming
the
Kingdoms
of
our
Lord
,
and
his
taking
to
him
his
great
Power
and
Reigning
,
&c.
as
is
not
to
be
accomplisht
,
but
by
the
preceding
pouring
forth
of
the
Vials
,
as
well
as
sounding
of
the
Trumpets
.
Also
the
time
being
then
come
of
judging
the
dead
,
and
rewarding
the
Prophets
and
Saints
,
&c.
does
shew
that
the
Worldly
Powers
become
then
abolished
,
and
Christ's
Kingdom
Established
,
&c.
It
's
the
Dr's
gross
and
false
conception
of
the
State
of
the
Kingdom
of
Heaven
on
Earth
,
that
make
him
apprehend
me
to
have
laid
down
any
gross
and
false
Principle
here
;
which
indeed
is
senseless
as
he
represents
it
,
viz.
[
That
Christ's
Kingdom
cannot
be
there
where
things
are
ordered
by
External
Political
Laws
or
Rules
,
but
meerly
by
the
Guidance
and
Motion
of
Gods
Spirit
]
the
later
Part
whereof
is
what
I
make
to
be
the
State
of
that
Kingdom
,
though
the
Words
exclude
that
as
well
as
the
former
Part
from
being
so
.
But
the
Dr.
does
here
like
those
who
swear
by
the
Lord
,
and
swear
by
Malcham
,
would
reconcile
Light
and
Darkness
;
cannot
gain-say
the
Spiritual
State
of
that
Kingdom
,
but
yet
will
have
it
consist
in
the
Spirit
of
GOD
his
assisting
to
make
Laws
,
and
his
actuating
Rulers
and
People
to
observe
them
.
But
when
they
shall
be
so
under
the
Guidance
of
Gods
Spirit
,
with
the
full
communication
whereof
,
they
shall
be
so
Gloriously
enlightened
and
quickened
to
walk
in
the
Paths
of
Truth
,
What
occasion
will
there
be
for
any
other
Laws
to
be
made
for
their
Guidance
,
and
for
any
other
Authority
to
be
exercised
over
them
,
than
what
Rules
within
them
?
The
Dr.
surely
will
not
presume
to
say
,
that
the
Scripture
is
deficient
in
Informing
us
of
the
Will
of
God
,
or
Instructing
us
in
our
Christian
Duty
,
and
then
also
there
will
be
no
want
of
the
Grace
of
God
,
to
enlighten
and
enable
us
to
fulfil
the
same
.
How
therefore
shall
the
Spirit
of
God
assist
in
making
,
and
actuate
Rulers
and
People
in
observing
Laws
which
then
there
will
be
so
little
need
of
?
As
Laws
are
not
made
for
the
Righteous
,
but
for
Sinners
;
so
,
doubtless
,
there
will
be
Laws
so
sufficient
,
as
little
to
need
New
Ones
,
for
the
Punishment
of
those
Evil-doers
without
the
City
,
C.
22.15
.
but
they
,
who
by
obeying
God's
Law
,
gain
Right
to
the
Tree
of
Life
,
and
Entrance
through
the
Gates
into
the
City
,
C.
22.
V.
14.
cannot
surely
need
any
Laws
of
Men
to
Govern
them
.
Wherefore
,
whereas
the
Dr.
does
impute
my
Account
of
the
Millennial
State
,
to
a
deep
Melancholly
,
or
Religious
Delirancy
.
I
may
much
more
truly
impute
his
Account
thereof
,
to
a
slumbering
Spirit
of
Infidelity
,
or
Irreligious
Delirancy
,
that
makes
him
so
bent
on
impugning
so
manifest
Truth
.
To
the
Dr's
saying
,
That
it
's
most
enormous
Ingratitude
against
the
Holy
Benign
Providence
of
God
,
to
speak
so
vilifyingly
of
the
Reformation
:
I
say
,
That
I
am
so
far
from
vilifying
it
,
that
I
hope
I
give
all
due
honour
to
it
;
but
his
so
highly
magnifying
it
,
proceeds
from
his
low
impotent
State
to
contemplate
higher
things
.
And
as
to
his
saying
,
What
a
Glorious
Church
we
should
have
had
,
if
the
Reformed
People
had
taken
half
so
much
pains
in
spying
out
their
own
as
they
have
in
spying
on
their
Governours
faults
:
I
say
,
if
they
had
done
so
(
as
doubtless
many
of
them
have
done
it
,
and
more
than
so
)
there
had
been
but
little
thanks
due
for
it
to
such
Rulers
,
who
are
so
intent
upon
a
strict
holding
them
to
unprofitable
Formalities
,
and
yet
so
lax
and
remiss
in
promoting
the
Power
of
Godliness
.
And
where
such
a
Spirit
does
Rule
,
all
Christian
Zeal
for
advancing
Truth
and
Holiness
,
and
for
upholding
Christian
Liberty
in
order
thereunto
,
will
be
reckoned
a
finding
fault
with
Government
.
The
Dr.
Therefore
,
in
saying
that
Spiritual
Pride
hath
laid
waste
the
understanding
of
such
Reformers
,
does
shew
,
that
that
,
or
something
else
hath
blinded
his
understanding
,
and
made
him
a
bold
Reproacher
of
things
he
understands
not
;
else
he
would
not
call
those
things
wherein
only
the
Kingdom
of
Christ
consists
,
Enthusiastick
whimsies
,
without
which
,
it
may
subsist
.
As
to
that
saying
,
Apoc
.
12.10
.
Now
is
come
Salvation
and
Strength
,
and
the
Kingdom
of
our
God
,
&c.
which
the
Dr.
would
have
us
consider
,
and
says
,
that
it
's
the
Triumph
of
Christianity
over
Paganism
,
and
yet
the
Primitive-Christians
lived
under
external
Laws
,
&c.
I
say
,
that
such
Christians
to
whom
the
Kingdom
of
God
did
then
come
in
the
Power
of
it
(
viz.
those
dwellers
in
Heaven
,
who
ver.
12.
are
bid
to
rejoyce
,
&c.
)
that
is
,
such
who
by
that
Salvation
and
Strength
were
redeemed
from
the
Earth
,
and
became
of
the
Lambs
company
on
Mount
Zion
,
following
him
wheresoever
he
goes
,
being
without
fault
before
the
Throne
of
God
,
&c.
cap
.
14.
I
say
,
Such
Christians
needed
not
,
nor
do
need
any
external
Laws
or
Rules
,
&c.
and
in
such
State
will
be
the
Citizens
of
the
New
Jerusalem
.
But
as
to
other
Christian
Professors
,
so
far
as
they
fell
short
of
the
coming
of
the
Power
of
Christ
or
Kingdom
of
God
thus
within
them
,
they
so
far
continued
in
Thraldom
under
the
Dominion
of
Worldly
Powers
,
subject
to
their
Laws
,
&c.
This
marvellous
Remark
,
as
the
Dr.
calls
it
,
is
not
so
strange
as
true
.
That
the
Opened-Book-Prophecy
does
not
begin
till
the
seventh
Trumpet
hath
sounded
I
have
already
shewed
,
whereby
what
he
so
confidently
urgeth
to
the
contrary
,
appears
to
be
of
no
value
.
And
what
an
out-cry
does
he
make
against
me
as
committing
Violence
and
Outrage
,
in
tearing
the
last
Verse
of
this
Chapter
from
the
rest
of
the
Vision
,
to
begin
the
next
Chapter
,
whenas
I
have
given
reason
enough
,
I
hope
,
for
my
so
doing
.
And
why
should
it
seem
strange
,
that
such
who
little
understood
these
Prophecies
,
should
commit
an
Errour
in
dividing
the
Chapters
?
But
whereas
the
Dr.
is
confident
that
this
Verse
relates
to
the
seventh
Vial
,
by
reason
of
the
Voices
,
Thunderings
,
Lightenings
,
Earthquake
,
and
Hail
mentioned
in
both
Places
,
and
no
where
else
;
I
say
,
That
the
four
first
of
them
introduce
the
sounding
of
the
Trumpets
,
cap
.
8.5
.
and
the
fifth
of
them
may
well
be
excused
,
because
it
's
mentioned
in
the
first
Trumpet
,
and
also
because
all
five
of
them
being
used
here
in
my
sense
;
and
the
sounding
of
the
Trumpets
so
soon
succeeding
,
ushered
in
with
a
reiteration
of
the
four
first
of
them
,
it
may
well
suffice
without
mentioning
the
fifth
also
,
which
might
render
it
too
naked
for
a
Prophecy
.
But
then
further
,
the
Earthquake
,
and
Hail
in
the
seventh
Vial
,
are
described
to
be
of
such
an
extraordinary
nature
as
will
not
agree
,
with
those
mentioned
here
,
wherein
nothing
extraordinary
is
noted
,
and
of
other
things
in
that
Vial
,
here
is
no
mention
.
Also
if
this
Verse
be
a
part
of
the
Vision
of
the
seventh
Trumpet
,
it
ought
as
the
rest
of
the
Vision
,
to
signify
what
begins
to
fall
out
immediately
upon
the
sounding
of
that
Trumpet
,
whereas
the
seventh
Vial
(
which
the
Dr.
makes
this
Verse
relate
to
)
must
not
,
according
to
him
,
begin
till
a
great
time
after
the
sounding
of
it
,
the
other
six
Vials
intervening
.
And
then
lastly
,
The
making
this
Verse
to
refer
to
the
seventh
Vial
,
is
inconsisting
with
his
referring
it
to
cap
.
15.5
.
which
precedes
the
pouring
forth
of
the
Vials
.
And
whereas
he
would
further
infer
the
impossibility
of
my
sense
,
from
its
being
certain
,
as
he
says
,
That
the
Vision
beginning
the
next
Chapter
containeth
the
Persecutions
of
the
Primitive-Church
,
&c.
I
say
,
That
we
shall
find
it
there
to
be
otherwise
,
and
that
,
that
Chapter
contains
what
this
Verse
,
taken
in
my
sense
,
is
an
apt
Introduction
to
.
So
that
,
how
extravagant
soever
the
Dr.
fancieth
my
Account
of
this
Verse
,
yet
it
holds
good
against
what
he
hath
said
to
the
contrary
,
and
I
doubt
not
but
that
it
will
do
so
against
what
shall
be
so
said
.
But
then
he
Notes
,
that
my
pretty
Interpretation
here
,
as
he
calls
it
,
depends
on
a
Political
Sense
of
Heaven
,
which
,
he
says
,
I
before
rejected
,
whenas
I
rejected
only
his
Political
Sense
of
it
.
But
he
will
have
here
only
a
Topical
Sense
signified
by
it
,
viz.
The
Region
of
the
Air
where
the
Thunders
and
Lightenings
were
seen
,
as
well
as
the
Temple
of
God
appeared
.
But
when
it
's
said
,
cap
.
4.
Behold
a
Throne
was
set
in
Heaven
,
and
one
sate
on
the
Throne
;
Surely
the
Dr.
will
agree
,
that
Heaven
is
there
to
be
understood
the
place
where
all
the
Vision
in
that
and
the
succeeding
Chapter
is
represented
,
else
he
will
contradict
his
own
Exposition
as
well
as
the
Truth
.
What
does
he
mean
therefore
by
the
Temple
of
God
being
seen
in
the
Air
?
Must
not
his
Temple
be
where
his
Throne
is
?
And
wherever
that
is
,
must
not
that
place
represent
Heaven
?
It
cannot
therefore
admit
of
any
Topical
Sense
,
but
what
does
import
a
Political
Sense
also
.
But
there
needs
no
real
sight
of
the
Vision
any
where
,
but
only
such
impression
on
John's
Imagination
when
he
was
in
the
Spirit
,
as
made
such
things
appear
to
be
represented
to
him
.
Nor
is
there
more
need
of
the
Thunderings
and
Lightnings
being
seen
in
the
Air
,
than
of
the
said
Visions
,
cap
.
4.
cap
.
5.
or
of
the
succeeding
Visions
of
the
Seals
and
Trumpets
being
seen
there
.
For
it
appears
by
the
Door
opened
in
Heaven
,
cap
.
4.
ver
.
1.
which
begins
the
Vision
of
that
and
the
succeeding
Chapter
,
and
from
the
Visions
of
the
Seals
and
Trumpets
being
continued
to
that
Vision
,
and
also
from
several
passages
in
them
,
that
they
were
all
represented
in
Heaven
,
as
well
as
the
said
Vision
,
cap
.
4.
cap
.
5.
and
so
may
also
the
Thunderings
and
Lightening
be
represented
there
;
and
they
are
so
,
cap
.
8.5
.
CHAP.
XII
.
THE
Dr's
affirming
other
Interpreters
to
concur
with
his
Sense
here
,
without
their
Reasons
for
so
doing
,
signifies
little
;
and
if
he
had
found
any
of
weight
among
them
to
back
his
Sense
with
,
he
would
not
surely
have
failed
to
produce
them
.
I
have
given
reasons
in
the
preceding
Chapter
,
ver
.
1.
why
the
Opened-Book-Prophecy
does
not
rise
so
high
as
the
Primitive-Times
,
such
as
will
I
hope
,
make
what
he
thinks
incredible
,
to
be
easily
assented
to
.
And
as
groundless
is
his
making
my
Sense
here
to
be
tautological
.
For
the
last
Verse
of
the
preceding
Chapter
,
gives
a
general
Account
of
the
Christian
Profession
being
owned
and
authorized
by
the
Emperors
,
and
so
is
an
Introduction
to
all
the
succeeding
Visions
of
the
State
of
Christs
Kingdom
,
&c.
And
this
is
the
first
Vision
of
that
kind
,
giving
an
Account
of
the
State
of
the
Church
upon
so
great
a
change
.
But
the
Dr.
offers
reasons
to
prove
the
falshood
of
my
Exposition
.
1.
He
says
,
That
it
makes
the
Opened-Book-Prophecy
defectuous
,
in
not
taking
in
the
Primitive-Times
,
which
I
have
before
Answered
.
2.
He
says
,
That
it
supposeth
Heaven
to
signify
Symbolically
when
it
signifies
Topically
:
The
reason
whereof
he
gives
,
is
such
a
trifling
criticism
as
I
think
not
worth
answering
.
And
hardly
better
is
his
reason
for
making
the
Red
Dragon
his
being
in
Heaven
to
signify
Topically
,
viz.
Because
his
Political
Condition
is
sufficiently
signified
by
the
seven
Crowns
,
&c.
as
if
several
Symbols
may
not
signify
the
same
State
or
Condition
in
the
same
Vision
.
Is
there
not
,
cap
.
19.
besides
the
many
Crowns
upon
our
Saviours
Head
,
Written
upon
his
Vesture
,
King
of
Kings
,
and
Lord
of
Lords
,
&c.
Yet
the
Dragons
being
in
Heaven
,
(
taken
in
a
political
Sense
)
does
not
signifie
the
same
with
the
Crowns
,
&c.
the
later
signifying
his
external
Power
in
the
World
,
and
the
former
his
invisible
Power
in
his
Heavenly
Station
,
whereby
he
does
acquire
,
and
exercise
that
external
Power
.
He
says
,
Thirdly
,
That
my
Sense
of
this
and
the
last
Verse
of
the
preceding
Chapter
contradicts
the
Text
;
but
it
's
his
Misrepresentation
of
it
,
that
makes
it
do
so
.
For
he
makes
me
suppose
the
Christian
Laws
,
to
be
Laws
of
the
Empire
;
and
so
the
Woman
cloathed
with
the
Sun
,
in
my
Sense
,
must
be
past
her
Throes
,
though
she
be
then
said
to
cry
,
Traveling
in
Birth
,
&c.
whenas
I
only
make
the
Christian
Profession
to
be
embraced
,
and
authorized
by
the
Emperors
(
which
amounts
but
to
a
Toleration
)
and
the
Authority
of
Christ's
Laws
to
be
owned
,
which
may
be
,
and
yet
the
Devil
keep
in
such
possession
of
his
Power
,
as
to
hinder
their
taking
Effect
,
as
Laws
of
the
Empire
:
So
that
,
the
Womans
Throes
,
after
she
was
advanc't
to
that
Heavenly
Station
,
was
to
bring
forth
the
Man-Child
to
Rule
,
by
his
being
not
only
caught
up
unto
God
,
and
his
Throne
,
but
also
by
the
Devils
being
cast
down
from
thence
,
whereby
the
Christian
Profession
,
and
Laws
,
might
not
onely
be
tolerated
and
owned
;
but
also
take
Place
and
prevail
,
to
the
gaining
Authority
and
Rule
,
and
so
excluding
whatsoever
is
contrary
thereunto
.
But
this
happy
Result
of
the
Man-Child's
being
caught
up
unto
God
and
his
Throne
,
and
the
Devils
being
cast
out
,
hath
been
long
frustrated
by
the
Anti-Christian
after-game
the
Devil
had
to
play
.
The
Dr.
comes
next
to
his
wonted
confident
Conclusion
;
It
's
plain
,
says
he
,
That
V.
19.
of
the
preceding
Chapter
,
does
not
begin
this
,
but
end
the
former
Vision
,
&c.
And
that
the
Vision
in
cap
.
11.
and
that
begun
in
this
Chapter
,
Commence
from
the
beginning
of
the
Church
,
&c.
But
from
how
weak
Premises
he
infers
all
this
we
have
seen
.
Then
he
makes
this
,
and
the
13.
&
14.
Chapters
to
contain
one
entire
Vision
,
synchronal
with
that
in
the
11th
.
Chapter
;
whenas
,
cap
.
13.
and
cap
.
14.
contain
Two
distinct
Visions
,
(
viz.
cap
.
13.
contains
an
Account
of
the
Affairs
of
the
Anti-Christian
Party
,
and
cap
.
14.
does
the
same
of
the
Christian
Party
)
both
synchronizing
with
cap
.
11th
.
and
the
Vision
of
this
Chapter
is
an
Account
of
both
those
Partys
,
conflicting
together
(
being
engaged
in
the
War
in
Heaven
,
&c.
)
in
the
time
preceding
to
the
time
of
those
Visions
.
As
to
what
he
says
of
the
Voices
of
the
Monitory
Angels
,
cap
.
14.
I
shall
have
occasion
there
to
speak
to
it
.
Though
by
the
Victories
of
Constantine
,
the
Man-Child
had
been
caught
up
unto
God
,
and
his
Throne
,
and
the
Devil
cast
out
,
&c.
and
so
the
Woman
past
her
Throes
,
yet
would
it
not
follow
,
that
her
travelling
in
pain
must
be
understood
of
the
Primitive-Persecutions
;
for
it
might
mean
that
great
War
which
Constantine
had
in
behalf
of
Christianity
with
Licinus
that
great
Champion
for
Paganism
,
together
with
his
preceding
Conflict
with
Maxentius
,
another
great
Enemy
of
Christianity
.
But
indeed
,
her
Throes
lasted
much
longer
;
for
all
that
Constantine
did
accomplish
by
his
Victories
over
Licinus
,
did
hardly
amount
to
more
than
to
confirm
a
publick
Toleration
of
the
Christian
Religion
,
by
suppressing
the
Endeavours
of
him
and
his
Adherents
,
to
subvert
it
.
But
so
Powerful
did
Paganism
continue
after
,
that
several
Tyrants
made
strong
Head
against
the
Christian
Emperors
,
in
behalf
of
it
,
and
Julian
did
apostate
to
it
.
And
how
then
could
the
Devil
be
cast
down
from
Heaven
,
while
a
Pagan
Emperor
reigned
?
For
though
the
Man-Child
was
then
caught
up
unto
GOD's
Throne
,
(
which
made
Julian
so
unprosperous
in
his
Designs
and
Endeavours
against
Christianity
,
and
that
he
could
not
directly
attempt
the
Extirpation
of
it
,
but
onely
by
oblique
Means
,
endeavour
to
undermine
and
subvert
it
)
yet
the
Devil
must
then
also
keep
his
Heavenly
Station
of
Power
(
and
not
be
cast
out
,
&c.
)
else
he
could
not
invest
any
with
that
Power
,
as
to
hold
the
Imperial
Crown
,
and
yet
to
continue
a
profest
Pagan
.
And
under
the
Christian
Emperors
succeeding
Julian
,
Paganism
enjoyed
a
publick
Toleration
as
well
as
Christianity
(
besides
,
that
the
Civil
Government
continued
the
same
State
,
as
under
Heathen
Emperors
)
and
that
till
after
the
time
of
Theodosius
Magnus
,
who
made
a
further
Progress
in
establishing
the
Christian
Religion
,
by
shutting
up
the
Heathen
Temples
,
and
depriving
the
Priests
of
their
Revenues
,
&c.
So
that
,
the
War
in
Heaven
was
not
fully
finished
by
Christ
being
settled
in
his
Throne
,
and
the
Devil
cast
out
,
till
the
end
of
Theodosius
his
time
at
least
,
and
then
the
Four
first
Trumpets
gave
to
the
Beast
the
deadly
Wound
by
a
Sword
;
the
Three
first
,
extinguishing
the
Western
Empire
,
and
the
Fourth
doing
the
same
to
the
remaining
Politick
State
of
Rome
,
which
became
extinct
with
her
Ruine
,
and
so
the
Pagan
Government
became
dissolved
,
as
well
as
that
Religion
abolish'd
:
The
Womans
Spiritual
Warfare
with
the
Heathen
Empire
,
may
be
therefore
reckoned
,
the
time
of
her
breeding
or
going
with
Young
,
and
this
time
of
the
War
in
Heaven
,
the
time
of
her
Travel
to
bring
forth
the
Man-Child
,
&c.
And
this
Interpretation
is
,
I
hope
,
with
more
Regard
to
History
than
the
Dr's
,
though
he
says
that
I
have
had
no
Regard
to
it
.
As
to
his
saying
,
That
I
harp
upon
the
same
Mistake
as
before
,
in
making
Heaven
to
signifie
symbolically
,
instead
of
topically
:
I
shall
add
to
what
I
have
Answered
before
thereunto
,
That
I
think
I
may
set
it
down
for
a
true
Rule
,
that
Heaven
signifies
topically
onely
when
it
's
spoken
in
general
of
any
Vision
;
as
when
it
's
said
,
I
saw
another
Sign
in
Heaven
,
&c.
but
when
it
's
spoken
of
any
particular
Parts
of
a
Vision
(
as
here
,
and
oft
elsewhere
)
it
must
signifie
symbolically
;
for
else
,
Why
is
it
not
spoken
of
other
parts
of
the
Vision
?
Or
why
is
it
spoken
of
any
part
,
being
all
the
Visions
are
represented
to
be
seen
topically
in
Heaven
?
Here
's
nothing
said
,
but
what
is
Answered
in
Defence
of
the
preceding
Remark
;
onely
observe
the
Dr's
Confidence
in
saying
,
That
Heaven
most
certainly
signifies
topically
here
,
whenas
undoubtedly
,
it
does
not
so
,
both
for
the
Reason
there
given
,
and
also
because
a
much
more
Weighty
and
Congruous
Sense
does
Answer
the
symbolical
than
the
topical
Sense
of
it
.
For
to
have
the
Primitive
Christians
,
their
Conflict
with
Persecutions
here
signified
,
would
be
insignificant
for
Reasons
given
,
cap
.
11.
ver
.
1.
and
also
would
badly
suit
with
the
Description
of
the
War
between
Michael
and
his
Angels
,
and
the
Devil
and
his
Angels
,
it
importing
a
real
War
or
Conflict
by
fighting
,
&c.
which
will
very
badly
signifie
the
persecuting
of
those
who
made
no
Resistance
;
For
War
must
on
both
sides
be
taken
in
the
same
Literal
Sense
,
else
it
would
be
so
ambiguous
,
as
to
be
unintelligible
.
And
how
strange
is
the
Dr's
saying
,
That
the
Man-Child
was
not
taken
up
to
the
Throne
of
God
,
till
the
Christian
Emperors
had
overcome
the
Pagan
!
Whenas
their
assuming
the
Christian
Profession
,
and
thereby
owning
Christ's
Authority
,
was
as
much
a
taking
him
up
to
GOD's
Throne
,
as
those
who
continued
still
Pagan
Emperors
,
were
thereby
Upholders
of
the
Devil
in
his
Throne
:
And
therefore
that
was
the
Pergamenian
State
,
when
the
Church
is
said
to
dwell
where
Satan's
Seat
is
.
It
must
be
such
Head-strong
Prejudice
in
the
Dr.
as
he
fancieth
here
in
me
,
or
something
else
as
ill
,
that
can
so
blind
his
Judgment
from
apprehending
my
so
easy
and
apt
Exposition
,
and
make
him
so
confident
of
his
own
,
as
to
think
it
certain
Demonstration
.
Though
it
's
said
that
the
Primitive
Christians
overcame
the
Devil
,
by
the
Blood
of
the
Lamb
,
&c.
yet
how
can
it
signifie
more
than
that
they
obtained
Sentence
against
him
,
to
be
cast
out
,
&
c
?
For
being
possess'd
of
such
Power
,
he
would
surely
,
not
voluntarily
,
resign
it
,
though
he
was
sentenced
to
be
cast
out
,
and
therefore
must
be
outed
by
a
War
(
as
he
was
so
)
or
by
some
Miraculous
Means
.
And
by
War
also
the
Anti-Christian
Powers
are
to
be
destroyed
,
who
when
such
Plagues
of
God
are
sent
upon
them
,
as
to
make
them
gnaw
their
Tongues
for
Pain
;
yet
such
is
their
obdurate
Impenitence
,
that
it
's
said
,
That
they
repented
not
to
give
him
Glory
,
cap
.
16.19
.
So
that
they
will
hold
out
to
the
last
,
till
utter
Destruction
comes
upon
them
:
Since
therefore
the
Devil
could
not
be
outed
of
his
Dominion
,
but
by
War
or
Miraculous
Means
;
and
since
he
was
indeed
so
outed
by
War
,
executing
the
Sentence
obtained
against
him
;
and
that
War
is
so
aptly
signified
here
,
by
the
War
between
Michael
and
his
Angels
,
and
the
Devil
and
his
Angels
,
and
will
otherwise
be
taken
no
notice
of
in
this
Book
of
Prophecies
,
though
it
be
a
Transaction
of
so
great
Concern
to
the
Church
,
how
can
any
man
of
Judgment
avoid
understanding
the
War
here
in
the
Sense
I
have
given
?
My
Sense
,
which
the
Dr.
calls
Mystical
,
is
also
political
;
that
is
,
it
imports
an
Exaltation
to
a
Heavenly
Station
in
the
World
,
by
a
Spiritual
Power
,
and
it
seems
a
rambling
Sense
to
the
Dr.
by
reason
of
his
awkard
Apprehensions
of
the
Mysteries
of
Prophesies
.
I
have
agreed
,
that
all
Christians
were
in
a
general
Sense
concerned
here
in
the
Victory
of
the
Church
;
but
the
Dwellers
in
Heaven
,
who
are
so
excited
to
rejoyce
,
must
surely
be
such
who
are
especially
concerned
therein
,
by
reason
of
the
peculiar
Advantage
that
will
accrue
to
them
thereby
,
viz.
The
happy
Condition
that
those
in
that
State
should
thenceforth
be
in
,
by
their
Victory
over
the
World
,
through
the
Salvation
and
Strength
then
come
;
whereas
the
Dwellers
on
Earth
should
still
be
in
Thraldom
to
the
Power
of
the
Devil
,
after
his
being
cast
out
,
&c.
So
that
here
seems
to
be
signified
a
State
not
before
attainable
unto
,
till
the
Kingdom
of
God
had
made
that
Advance
,
&c.
(
of
which
see
cap
.
13.6
.
)
and
therefore
can
have
no
Relation
but
to
present
and
future
Times
;
so
far
is
the
running
here
into
the
middle
Synchronals
from
being
a
rambling
,
&c.
But
a
gross
Conceit
it
is
,
to
make
the
Dwellers
on
Earth
,
on
whom
the
Devil
shall
have
such
Power
,
to
signifie
Men
of
low
Degree
,
as
if
such
were
not
as
likely
to
be
of
them
who
worship
not
the
Beast
,
but
are
written
in
the
Lambs
Book
of
Life
,
and
become
Dwellers
in
Heaven
,
&c.
as
those
of
high
Degree
in
the
World
:
My
Sense
here
is
further
confirmed
from
the
Antithesis
between
the
Dwellers
in
Heaven
and
on
Earth
.
The
Dr's
saying
,
that
the
Contention
between
the
Arrians
and
Catholicks
,
is
here
most
certainly
included
,
is
a
very
groundless
Confidence
:
For
there
were
other
great
Contentions
in
the
Church
,
not
taken
Notice
of
in
this
Book
,
viz.
That
early
Combustion
between
the
Eastern
and
Western
Church
,
about
keeping
Easter
;
and
then
that
of
the
Donatists
which
caused
so
great
and
lasting
Commotion
.
And
indeed
it
was
so
natural
for
the
Church
in
her
Infant-State
(
wherein
she
was
in
so
much
Ignorance
,
accompanied
with
so
much
Weakness
and
Carnality
)
to
fall
into
hot
Contentions
about
Religion
;
that
it
was
not
a
Matter
of
so
much
Moment
,
as
to
require
its
being
prophesied
of
;
especially
,
since
such
Controversies
were
like
mostly
to
be
upheld
by
such
who
were
of
least
true
Regard
in
the
Church
,
if
they
deserved
at
all
to
be
reputed
Members
thereof
:
Nor
were
such
Contentions
of
very
Mischievous
Consequence
,
and
withal
of
some
use
,
according
to
that
saying
,
It
's
expedient
that
there
should
be
Heresies
,
that
those
who
are
arppoved
,
may
be
made
manifest
.
I
can
therefore
now
hardly
allow
the
Dr.
so
much
as
I
admit
in
my
Remark
,
viz.
That
the
Arrian
Controversie
may
in
some
Respects
be
also
included
here
:
For
this
casting
out
Water
,
like
a
Flood
,
&c.
being
after
he
was
cast
down
to
the
Earth
,
&c.
(
which
,
as
I
said
before
,
was
not
accomplish't
till
the
end
of
Theodosius
his
time
at
soonest
)
the
Heat
of
the
Arrian
Controversie
was
then
well
over
.
So
that
I
apprehend
,
that
by
the
Waters
like
a
Flood
,
&c.
is
chiefly
here
intended
,
what
the
Devil
acted
to
the
damage
and
hazard
of
Religion
by
those
Barbarous
Nations
(
many
whereof
were
Infidels
)
which
over-ran
the
Empire
.
They
are
Prophesied
of
in
the
three
first
Trumpets
as
to
their
Success
against
the
Empire
;
and
here
may
be
signified
the
insolent
acting
of
the
baser
sort
of
them
against
Religion
;
and
then
by
Earth
may
be
signified
,
such
Eminent
Professors
of
Christianity
(
whether
Clergy-men
or
others
)
who
by
their
Gravity
and
Holy
Conversation
could
gain
Reverence
from
those
Barbarous
People
,
and
so
sway
them
as
to
asswage
their
Insolences
and
Violences
,
&c.
and
also
all
others
may
be
signified
who
were
in
any
measure
serviceable
thereunto
.
These
Nations
,
when
they
was
formed
into
the
Ten-Horned-Beast
,
subject
to
the
Seventh
Roman-Head
or
or
Eighth
Head
of
Rome
,
became
then
those
Anti-Christian
Powers
with
which
the
old
Serpent
made
War
,
with
the
remnant
of
the
Womans
Seed
,
ver
.
17.
but
they
being
settled
in
the
Empire
a
considerable
time
before
,
he
did
then
excite
them
by
insolent
Barbarities
to
over-flow
her
as
with
a
Flood
;
which
I
suppose
to
be
here
signified
by
casting
forth
of
water
,
&c.
which
being
cast
out
of
his
Mouth
,
may
more
particularly
signify
the
endeavouring
to
overwhelm
Religion
with
Prophane
and
Blasphemous
Scoffings
and
Reproaches
(
according
to
my
Sense
given
of
cap
.
13.6
.
)
which
doubtless
,
it
was
heavily
loaded
with
in
times
of
such
Barbarity
and
Wickedness
.
But
this
does
not
exclude
what
I
say
in
my
Remark
of
the
tumultuating
of
the
Pagans
of
the
Empire
against
the
Christians
,
&c.
Here
needs
nothing
to
be
said
further
than
is
said
on
the
preceding
Remark
;
only
I
shall
observe
what
a
pretty
absurdity
the
Dr.
would
fasten
on
me
.
He
first
supposeth
his
Conceit
about
the
Arrian
Controversy
to
be
undoubtedly
true
,
and
then
says
,
could
the
sober
sort
of
the
common
People
compose
this
difference
?
As
if
I
had
spoken
any
thing
about
their
composing
that
difference
.
I
shall
further
Note
,
that
the
Floods
of
Contentions
never
swell'd
higher
than
in
those
Oecumenical
Councils
,
which
the
Dr.
makes
to
be
the
Earth
swallowing
them
up
,
&c.
and
that
what
was
determined
in
them
was
carried
by
such
Violence
and
Interest
of
Parties
,
and
yielded
so
little
Satisfaction
,
that
they
proved
of
little
effect
to
compose
differences
,
but
rather
one
Council
made
work
for
another
.
CHAP.
XIII
.
I
Shall
not
concern
my self
to
examin
,
whether
Expositors
do
make
Blasphemy
to
mean
Idolatry
,
so
much
as
the
Dr.
relates
them
to
do
it
,
whenas
I
have
the
Authority
of
Scripture
to
take
it
in
another
as
well
as
in
that
Sense
.
And
since
that
Idolatry
and
other
Sins
are
spoken
of
literally
,
cap
.
9.
ver
.
20
,
21.
without
any
Iconism
,
and
so
is
Blasphemy
in
the
Second
Epistle
to
the
Seven
Churches
,
&c.
I
know
not
why
it
may
not
here
be
so
spoken
of
also
.
Yet
that
it
signifies
Idolatry
,
as
that
is
one
kind
of
Blasphemy
,
I
agree
;
and
according
to
the
time
it
respects
,
may
sometimes
signify
that
more
than
other
Blasphemy
,
and
sometimes
other
Blasphemy
more
than
that
.
But
what
does
the
Dr.
mean
by
saying
,
That
this
Vision
sets
out
the
State
of
the
visible
Church
,
whenas
I
know
no
visible
Church
whilest
the
Church
of
Christ
is
in
the
Wilderness
,
there
being
no
Christian
Church
but
his
Body
,
United
to
him
by
his
Spirit
?
All
other
Societies
which
are
United
in
a
Christian
Profession
,
by
human
Laws
upheld
by
Worldly
Power
,
are
but
Body-politicks
of
the
World
,
and
not
Christian
Churches
(
according
to
the
signification
of
Ecclesia
)
called
or
taken
out
of
the
World
.
There
needs
no
Iconistical
Vision
to
signify
the
Apostacy
into
Idolatry
,
whenas
(
besides
its
being
literally
spoken
of
cap
.
9.20
.
)
it
's
not
only
implied
(
according
to
the
Dr.
)
in
the
Beasts
being
called
{αβγδ}
,
but
also
in
the
Two-Horned-Beast
being
called
the
False
Prophet
,
which
surely
must
respect
,
especially
the
False
Worship
he
promotes
,
he
being
the
great
Manager
of
Religion
.
Also
the
speaking
great
Things
as
well
as
Blasphemies
,
ver
.
5.
does
import
something
more
than
Idolatry
to
be
here
intended
;
which
may
be
the
vain
boasting
of
the
Beast
,
and
Priding
himself
like
Nebuchadnezzar
,
and
speaking
great
Words
against
the
most
High
,
thinking
to
change
Times
and
Laws
,
Dan.
7.
and
exalting
himself
against
all
that
is
called
God
,
sitting
as
God
in
the
Temple
of
God
,
&c.
2
Thes
.
2.
which
seems
chiefly
to
respect
the
Infallibility
he
pretends
to
,
and
the
Supremacy
he
thereby
usurps
.
And
the
Blasphemy
on
those
Heads
,
during
whose
time
there
were
no
Saints
to
Blaspheme
,
may
yet
have
other
sense
besides
Idolatry
,
viz.
such
magnifying
themselves
against
God
as
I
have
spoken
of
,
and
is
spoken
of
,
Psal
.
37.9
.
They
set
their
Mouths
against
the
Heavens
,
and
their
Tongues
walk
through
the
Earth
.
And
also
may
signify
their
wicked
Conversation
whereby
they
lived
as
without
God
in
the
World
,
and
so
denied
him
in
their
works
,
which
comes
little
short
of
the
Blasphemy
of
denying
him
with
their
Mouths
,
and
less
(
or
rather
not
at
all
)
short
of
Idolatrous
Worshipping
him
.
The
Dr's
splenetick
Excursion
against
such
Dissenters
as
he
makes
hypocritical
Saints
,
is
impertinent
,
my
sense
here
respecting
only
true
Saints
.
He
proceeds
,
There
wanted
no
Prophetical
Monitions
or
Prefigurations
,
that
wicked
men
will
speak
evil
of
good
men
from
the
Antipathy
,
that
is
between
them
.
So
there
wanted
no
Prophetical
Prefigurations
,
that
worldly
Powers
acted
by
the
Prince
of
this
World
,
will
(
whatever
Profession
they
bear
)
degenerate
into
Idolatrous
Practises
,
it
being
the
will
of
that
Spirit
which
worketh
in
them
,
that
they
should
Worship
him
(
as
he
tempted
our
Saviour
to
do
it
)
whosoever
else
they
pretend
to
Worship
.
And
if
it
was
becoming
the
Prescience
of
God
,
to
be
able
to
predict
,
that
the
pretended
Church
of
Christ
would
become
Idolatrous
;
it
was
likewise
so
,
to
predict
,
that
that
pretended
Church
should
express
such
enmity
against
the
true
Church
,
by
Blasphemous
Scoffs
and
Reproaches
,
as
well
as
other
Persecutions
.
And
if
there
was
so
much
Goodness
in
the
one
Prediction
by
reason
of
its
usefulness
to
the
Reformation
,
there
is
the
like
also
in
the
other
,
it
making
such
usage
from
the
Professors
of
the
same
Religion
,
the
less
surprizing
to
the
Sufferers
,
and
so
confirming
them
the
easier
to
bear
it
,
it
being
but
what
was
fore-told
;
as
our
Saviour
did
also
fore-tel
his
Disciples
what
should
befal
them
,
and
then
adds
,
These
things
have
I
told
you
,
that
when
the
time
shall
come
,
you
may
remember
that
I
told
you
of
them
.
As
to
the
Dr's
affirming
that
Assertion
to
be
false
which
I
intimate
here
,
viz.
that
the
reproaching
the
Fruits
of
the
Spirit
in
Men
of
Private
Quality
is
termed
Blasphemy
,
in
Scripture
;
I
say
first
,
that
all
those
I
suppose
here
to
be
Blasphemed
,
are
not
to
be
reckoned
altogether
private
Persons
,
whatever
their
outward
circumstances
are
in
the
World
.
For
such
as
are
signified
by
the
Two
Witnesses
,
and
the
Sealed
Company
of
the
Lamb
,
&c.
are
as
to
their
Spiritual
Station
in
a
higher
State
in
the
World
than
the
Grandees
in
publick
Authority
;
for
they
are
in
that
Heavenly
Station
(
being
the
Dwellers
in
Heaven
,
cap
.
12.12
.
)
which
the
worldly
Powers
are
cast
down
from
.
But
further
,
What
is
that
reproaching
of
the
Fruits
of
the
Spirit
in
men
,
but
to
reproach
that
Spirit
which
worketh
them
in
them
?
And
if
the
reproaching
of
the
Spirit
when
he
exerted
himself
in
such
miraculous
Works
in
our
Saviour
,
was
unpardonable
Blasphemy
,
then
surely
,
the
doing
the
same
to
his
works
in
others
,
must
be
proportionably
Blasphemous
.
And
if
the
affirming
any
to
be
Jews
,
(
viz.
Spiritual
Jews
,
or
Christians
)
when
they
are
not
so
,
be
Blasphemy
,
Rev.
cap
.
2.
ver
.
9.
Is
it
not
rather
so
,
to
deny
them
to
be
Christians
that
are
so
?
Which
yet
is
done
by
reproaching
the
Fruits
of
the
Spirit
in
them
,
in
a
worse
manner
than
meer
denying
them
to
be
Christians
.
And
whenas
James
says
,
Do
they
not
Blaspheme
that
worthy
Name
by
which
ye
are
called
?
And
Paul
says
,
The
Name
of
God
is
Blasphemed
in
you
,
viz.
in
those
who
walk't
not
answerably
to
their
Profession
,
&c.
If
the
reproaching
of
the
Christian
Profession
be
Blasphemy
,
though
there
be
occasion
given
for
it
by
unrighteous
walking
,
&c.
much
more
will
it
be
so
,
when
done
without
such
occasion
.
And
Ezek
.
cap
.
35
12.
Prophesying
against
Mount
Seir
or
the
Edomites
,
for
their
Enmity
against
the
Israelites
(
and
under
that
Type
,
against
all
the
Enemies
of
the
People
of
God
)
says
,
I
have
heard
all
the
Blasphemies
which
thou
hast
spoken
against
the
Mountains
of
Israel
,
&c.
where
the
so
reproaching
any
of
the
People
of
God
(
as
being
Israelites
)
as
well
as
the
Rulers
,
is
made
Blasphemy
.
Judge
then
who
is
the
false
Asserter
here
.
What
strange
prevaricating
is
here
with
manifest
Truth
,
without
any
colour
,
but
a
sorry
criticism
for
so
doing
!
It
's
by
the
Beast
that
the
Devil
makes
War
with
the
remnant
of
the
Womens
Seed
,
and
thereinto
he
here
gives
him
his
Power
and
Seat
,
&c.
By
Vertue
of
which
Power
the
Beast
Wars
with
the
Saints
,
and
hath
Power
over
the
dwellers
on
Earth
,
ver
.
7
,
8.
which
answers
to
the
Wo
to
the
dwellers
on
Earth
on
the
Devils
being
cast
out
,
&c.
cap
.
12.
So
that
{αβγδ}
here
does
plainly
signify
the
same
Power
in
abstracto
which
{αβγδ}
does
in
concreto
,
ver
.
7
,
8.
And
as
to
the
Dr's
understanding
in
his
Exposition
,
that
by
the
Devils
Power
here
are
signified
evil
Angels
,
&c.
they
are
but
invisible
Ministers
of
his
Power
,
as
the
Beast
is
a
visible
Minister
of
it
;
but
his
Power
must
be
that
whereby
he
does
act
them
,
or
influence
and
enable
them
to
act
under
him
.
What
is
the
purpose
of
the
Dr's
saying
,
that
the
Devil
did
not
surrender
his
Crown
willingly
,
I
understand
not
,
nor
can
make
Sense
of
what
follows
,
viz.
though
the
Dragon
be
expresly
said
to
give
the
Beast
his
Power
and
Seat
,
&c.
Yet
the
Dr.
will
have
this
by
a
Zoopeia
,
to
signify
only
,
That
the
Beast
succeeded
the
Dragon
,
and
that
is
imputed
to
be
done
by
him
,
which
was
done
only
upon
the
occasion
of
the
Condition
he
was
in
.
So
that
,
he
did
not
do
what
he
is
expresly
said
to
do
,
but
his
Condition
did
only
occasion
the
Beast
his
succeeding
him
,
&c.
But
how
did
he
occasion
his
succeeding
him
otherwise
than
by
giving
him
his
Power
,
&
c
?
And
whenas
the
reviving
of
the
Beast
is
but
a
restoring
of
the
Devils
Power
,
Why
must
not
he
be
allowed
here
to
give
him
his
Power
and
Seat
(
accordingly
as
he
is
expresly
said
to
do
it
)
as
well
as
he
did
the
same
to
the
Pagan
Beast
?
And
what
Truth
so
plain
as
that
it
may
not
thus
be
perverted
,
by
the
help
of
a
Prophetick
Figure
?
We
have
seen
,
cap
.
12.
that
what
the
Dr.
says
here
,
was
proved
against
me
there
,
is
but
a
vain
Boast
.
That
Victory
of
the
Primitive-Christians
by
the
Spiritual
Sword
,
was
not
effectual
to
give
the
deadly
wound
to
the
Pagan-head
of
the
Beast
,
till
it
was
seconded
by
the
other
Sword
,
&c.
As
to
the
Dr's
.
Rule
for
interpreting
the
Opened-Book-Prophecy
,
I
say
,
That
the
Account
which
the
Prophecy
gives
of
the
State
of
the
Church
,
is
in
Orde●●o
the
giving
an
Account
of
the
advancement
of
Christ's
Kingdom
,
&c.
that
being
the
Scope
of
the
Apocalypse
,
and
so
those
Expositions
are
most
to
be
approved
of
that
best
sute
therewith
;
and
therefore
my
Sense
here
is
much
to
be
preferr'd
before
the
Dr's
.
because
it
gives
an
Account
of
the
compleating
or
perfecting
the
Victory
of
Christianity
over
the
Pagan
Powers
,
which
could
not
be
accomplish't
by
the
Spiritual
Power
till
it
was
succeeded
with
the
other
,
as
I
have
shewed
.
Besides
,
If
the
wounding
by
a
Sword
,
which
hath
so
plain
a
literal
signification
,
should
be
intended
to
signify
Mystically
in
the
Dr's
sense
,
without
any
intimation
in
the
Text
to
that
purpose
,
it
would
be
unintelligible
.
As
to
his
saying
,
That
if
the
wounding
and
healing
of
the
Beast
be
taken
in
my
Political
Sense
,
it
was
not
healed
till
Carolus
Magnus
his
time
,
I
say
,
That
it
was
healed
when
the
Ten-horned-beast
became
headed
by
the
seventh
Roman-Head
,
or
eighth
Head
of
Rome
,
under
which
it
became
alike
Body-politick
or
Beast
as
under
the
former
Heads
,
whatever
Spiritual
Power
that
Head
pretended
to
exercise
over
it
;
whereas
Carolus
Magnus
his
being
made
Emperor
,
did
not
make
him
really
any
Head
of
the
Ten-horned-beast
,
though
it
was
such
a
resemblance
,
of
the
sixth
Head
as
did
more
compleat
the
reviving
of
the
Image
of
the
Beast
under
that
Head
,
and
served
as
some
shelter
to
the
Pope
,
that
he
might
not
so
plainly
appear
who
he
is
.
My
Political
Sense
of
the
deadly
wound
by
a
Sword
is
further
enforced
,
from
the
Antithesis
between
the
wounding
and
healing
of
the
Beast
;
so
that
,
the
later
being
Political
,
the
former
must
be
so
also
.
I
cannot
agree
with
the
Dr's
saying
,
That
the
Ten
H●●s
were
Crowned
,
and
the
wounded
Head
healed
at
the
same
time
;
for
the
Horns
were
Crowned
before
the
Pope
attained
to
the
Power
to
Head
those
Kingdoms
,
which
he
could
not
do
till
the
seventh
Head
of
Rome
,
which
was
to
continue
but
a
little
while
,
viz.
the
Ostrogothian
Kingdom
was
expired
;
till
when
they
could
not
become
the
Ten-horned-beast
under
a
New
Roman-Head
,
whereby
his
deadly
wound
under
the
former
Head
should
be
healed
.
And
therefore
the
little
Horn
(
signifying
the
same
with
that
New
Head
)
is
said
to
rise
after
the
Ten
Horns
,
&c.
Dan.
7.24
.
Yet
whereas
that
Horn
is
represented
in
the
Apocalypse
by
a
Two-horned-beast
,
signifying
the
two-fold
Authority
(
viz.
Ecclesiastical
and
Civil
)
which
he
does
or
pretends
to
exercise
,
we
may
allow
him
to
exercise
the
first
as
soon
as
the
Ten
Horns
were
Crowned
,
though
he
could
not
the
later
,
till
the
expiring
of
the
Ostrogothian
Kingdom
.
These
two
Horns
are
said
,
ver
.
11.
to
be
like
the
Horns
of
a
Lamb
,
by
reason
of
his
usurping
the
Lambs
Authority
,
both
as
King
and
Priest
,
&c.
That
besides
the
Legal
State
,
there
are
two
such
Spiritual
or
Christian
States
,
as
I
have
here
described
,
is
evident
,
both
from
the
two
Courts
,
cap
.
11.
and
also
from
the
seven
Stars
and
seven
Candlesticks
in
the
Vision
of
the
Epistles
,
and
from
the
twenty-four
Elders
,
and
four
Beasts
in
the
Vision
,
cap
.
4.
By
which
Visions
it
appears
,
That
the
Church
will
always
,
both
in
her
Militant
and
Triumphant
Millennial
State
,
consist
of
Men
of
such
different
States
,
that
some
will
be
fit
to
Rule
,
and
others
to
be
in
Subjection
to
them
,
to
receive
the
Help
of
their
Guidance
,
&c.
The
first
whereof
Answers
to
the
Dwellers
in
Heaven
,
and
the
Second
to
the
Tabernacle
of
God
,
&c.
And
though
there
be
the
same
different
States
or
Degrees
in
the
Legal
or
Judaical
Dispensation
,
yet
both
of
them
can
be
regarded
but
as
one
under
a
Christian
Profession
;
because
therein
they
can
onely
be
in
Subjection
,
their
State
being
not
capable
of
Spiritual
Ruling
.
To
the
Dr's
affirming
,
That
none
of
Private
Rank
or
Station
are
capable
of
being
blasphemed
,
I
have
fully
Answered
,
ver
.
1.
Then
he
says
,
That
I
cannot
shew
any
Scripture
where
Gods
Name
,
and
his
Tabernacle
,
and
the
Dwellers
in
Heaven
,
do
signifie
the
Sense
I
have
given
.
But
what
if
I
cannot
,
so
long
as
it
's
plain
,
that
there
are
three
such
States
,
and
I
have
given
Reasons
enough
for
their
being
so
signified
here
(
and
they
seem
also
to
be
Typically
signified
,
Psal
.
76.
ver
.
1
,
2.
)
With
my
Reasons
for
the
First
,
he
does
triflingly
prevaricate
,
and
then
says
,
What
Trifling
is
here
!
He
says
,
God's
Name
was
not
the
People
of
Israel
themselves
;
Who
could
have
such
a
Senseless
Thought
that
it
was
them
?
Yet
being
the
professing
his
Name
does
appear
by
the
Scriptures
,
I
have
mentioned
in
my
Remark
(
and
also
by
his
Name
being
put
on
them
,
Numb
.
6.27
.
)
to
be
so
peculiar
a
Character
of
the
State
of
that
People
,
such
a
State
may
be
aptly
signified
by
his
Name
.
Again
the
Dr.
says
,
When
we
pray
,
Hallowed
be
God's
Name
,
Do
we
understand
the
People
of
God
by
his
Name
?
No
surely
,
yet
we
pray
then
that
God's
Name
may
be
hallowed
in
his
People
who
profess
it
;
so
that
they
are
inclusively
signified
.
And
as
to
God's
Tabernacle
,
and
the
Dwellers
in
Heaven
,
I
have
shewed
that
both
of
them
signifie
so
elsewhere
in
this
Book
,
and
know
no
Occasion
for
their
being
used
so
elsewhere
;
especially
,
for
the
later
,
which
signifies
a
State
that
seems
to
be
the
Result
of
the
Man-Child's
being
caught
up
into
God's
Throne
,
and
the
Devil
cast
out
,
&c.
and
so
was
not
before
attainable
unto
,
unless
by
Christ
who
overcame
the
Powers
of
Darkness
,
and
tells
us
that
he
was
in
Heaven
while
on
Earth
.
Not
but
that
Believers
might
before
attain
to
even
as
high
Degree
of
Regeneration
,
and
Victory
over
fleshly
Lusts
as
then
,
but
not
thereby
to
that
Victory
over
worldly
Powers
;
those
Principalities
and
Powers
,
and
Rulers
of
the
Darkness
,
&c.
which
Paul
makes
the
main
Enemies
they
had
to
wrestle
with
,
Ephes
.
6.12
.
of
which
see
cap
.
21.
ver
.
23.
but
could
not
be
such
powerful
Enemies
after
the
Devil
was
cast
out
,
&c.
unless
to
the
Dwellers
on
Earth
,
against
whom
the
Wo
is
pronounced
,
cap
.
12.12
.
Then
he
next
Objects
,
That
if
the
Name
of
God
signifies
them
that
bear
it
,
it
must
signifie
the
highest
Christian
State
,
it
being
the
Character
of
the
Philadelphian
Church
,
and
so
must
the
Tabernacle
of
God
,
because
it
's
the
New-Jerusalem
State
,
which
is
a
permanent
Condition
.
To
the
First
,
I
say
,
That
the
Name
of
God
,
does
in
a
general
Sense
signifie
all
Three
States
,
they
all
bearing
the
Profession
of
his
Name
,
but
it
does
more
peculiarly
signifie
the
First
,
or
Lowest
State
;
because
it
's
the
Heighth
or
Perfection
of
that
State
to
love
and
profess
his
Name
.
That
Character
therefore
is
agreeable
also
with
the
Philadelphian
State
;
yet
the
writing
the
Name
of
God
upon
them
in
that
State
,
does
not
so
much
denote
their
State
,
as
the
Manifestation
of
it
to
the
World
,
viz.
That
God
would
so
beautifie
them
with
the
Glory
of
his
Grace
,
as
to
make
it
evident
to
all
,
whose
they
are
,
or
to
whom
they
belong
;
and
therefore
is
added
,
The
Name
of
the
City
of
my
God
,
and
my
New
Name
,
&c.
Then
to
his
saying
also
,
That
the
Tabernacle
of
God
is
the
New-Jerusalem-State
,
&c.
I
say
,
That
it
's
onely
those
signified
by
the
four
Beasts
in
that
State
,
who
belong
to
the
Outer-Court
that
was
trodden
down
,
and
is
then
restored
;
who
tho'
they
have
so
much
outward
Communion
with
the
World
,
or
Concern
in
the
Affairs
of
this
Life
,
as
to
incapacitate
them
to
live
in
constant
Communion
with
God
,
as
those
who
belong
to
the
Inner
Court
,
or
are
signified
by
the
twenty-four
Elders
,
(
so
that
their
Vicissitudinarious
Communion
with
him
,
do
make
them
his
Tabernacle
,
by
reason
of
his
sojourning
,
and
not
having
a
fixt
Abode
in
them
as
in
a
Temple
,
which
he
hath
in
those
in
the
Inner-Court
)
yet
that
State
will
be
as
permanent
as
the
other
;
that
is
,
they
will
be
both
alike
durable
throughout
the
Millennium
.
So
that
there
's
no
repugnancy
here
;
but
what
the
Dr's
wrong
apprehension
does
make
him
imagine
.
As
to
his
saying
that
,
Rejoyce
ye
Heavens
and
ye
that
dwell
in
them
,
belongs
to
Constantines
time
,
I
agree
,
that
that
saying
,
does
respect
his
time
,
as
then
beginning
that
change
which
gave
Rise
to
the
State
of
the
Dwellers
in
Heaven
,
&c.
and
therefore
all
that
should
thenceforth
attain
thereunto
are
excited
to
rejoyce
,
by
reason
of
the
happiness
that
did
accrue
to
them
by
that
Revolution
.
The
Dr.
concludes
,
with
a
boast
of
his
performance
,
cap
.
11.
against
my
Account
of
the
Worshippers
in
the
Temple
and
Thysiasterion
,
and
also
of
this
Verse
.
But
though
he
would
represent
what
I
have
said
,
to
be
an
incoherent
Dream
,
&c.
yet
I
hope
it
appeareth
both
consistent
and
true
,
for
ought
he
hath
said
against
it
.
Then
he
says
,
That
my
impugning
his
Exposition
is
as
weak
as
mine
is
wild
;
and
if
it
be
no
weaker
,
it
's
like
to
prove
strong
enough
.
And
to
shew
this
weakness
,
he
says
,
That
supposing
the
Idolatrous
Worship
to
be
well
meant
(
as
doubtless
it
is
by
the
generality
of
the
blind
deluded
Worshippers
,
though
the
crafty
Leaders
promote
it
out
of
politick
ends
)
yet
it
's
a
reproach
of
them
who
are
so
Worshipped
,
and
consequently
a
blaspheming
them
.
And
that
it
's
a
reproach
to
them
,
he
refers
for
proof
thereof
to
his
Exposition
,
which
tells
us
that
it
is
so
,
because
that
it
supposeth
that
they
(
viz.
the
Saints
and
Angels
,
&c.
)
will
accept
such
Worship
,
and
so
prove
Rebels
against
God
.
But
this
reason
does
not
reach
the
Idolatrous
Worship
of
God
,
nor
surely
suffice
to
make
the
Worshipping
of
Saints
and
Angels
a
blaspheming
them
:
For
though
it
implyes
the
said
false
Supposition
,
and
so
is
a
Reproach
to
them
,
yet
it
being
not
so
intended
,
but
proceeding
onely
from
Ingorance
,
and
that
accompanyed
with
an
Intention
of
doing
all
due
Honour
to
them
,
How
can
it
amount
to
a
Blaspheming
them
?
Our
Saviour
says
,
If
ye
were
blind
,
ye
should
have
no
sin
,
John
,
9.41
.
How
then
can
that
which
is
done
with
so
much
Ignorance
,
or
Blindness
,
and
with
so
good
Meaning
,
be
made
so
heinous
a
Sin
?
But
further
says
the
Dr.
It
's
fitting
that
this
Reproach
should
be
called
Blasphemy
,
that
by
this
sharp
Reproof
,
they
may
be
more
effectually
staved
off
from
committing
Idolatry
.
But
say
I
,
It
's
not
fitting
that
out
of
such
an
end
,
any
Sins
should
be
otherwise
Characterized
,
than
is
suitable
to
the
Nature
of
them
:
And
whereas
he
adds
,
That
it
's
usual
in
Scripture
to
charge
that
directly
,
which
the
Sinner
commits
interpretative
,
as
Jeremiah
makes
the
Jews
to
say
to
the
Stock
,
Thou
art
my
Father
,
&c.
If
the
same
was
here
intended
to
be
done
,
it
's
so
far
from
being
plainly
exprest
,
as
it
's
there
by
Jeremiah
,
that
it
's
not
likely
to
be
ever
understood
by
them
whom
the
Dr.
supposeth
to
be
so
sharply
reproved
by
it
.
Besides
,
being
that
in
all
Worship
,
the
disposition
of
the
Heart
,
how
that
is
affected
,
is
chiefly
to
be
regarded
;
and
the
Hearts
of
the
Idolatrous
Jews
were
so
set
upon
their
Idols
,
as
to
go
a
Whoring
after
them
against
so
express
Commands
and
Threatnings
,
&c.
there
was
but
little
straining
in
those
Expressions
of
Jeremiah
;
so
that
they
may
be
reputed
rather
a
direct
than
an
Interpretative
Charge
.
But
where
Idolatry
proceeds
rather
from
Blindness
or
Ignorance
,
than
such
a
stubborn
Spirit
and
whorish
Heart
,
&c.
it
receives
a
more
gentle
Censure
,
accordingly
as
Paul
says
of
the
Idolatry
of
the
Gentiles
,
The
Time
of
this
Ignorance
God
winked
at
,
&c.
And
therefore
Idolatry
committed
to
Saints
and
Angels
,
which
hath
the
same
Excuse
,
and
is
designed
to
give
due
Honour
to
them
,
can
●●rdly
admit
of
so
severe
a
Character
,
as
to
be
called
Blasphemy
.
Besides
,
the
Text
makes
all
the
Blasphemy
to
be
against
God
:
For
it
's
said
,
That
the
Beast
opened
his
Mouth
in
Blasphemy
against
God
,
to
blaspheme
his
Name
,
and
Tabernacle
,
and
them
which
dwell
in
Heaven
,
which
is
not
Applicable
to
the
said
Reproaching
of
Saints
and
Angels
,
but
does
well
agree
with
the
Sense
given
by
me
.
The
Judgment
threatned
here
,
does
also
imply
in
it
a
comfortable
Promise
to
them
that
suffer
at
present
,
but
the
plain
Purpose
of
the
Words
,
is
a
Threatning
of
Judgment
,
for
the
War
described
in
the
preceding
Verses
,
viz.
That
the
same
Evil
shall
return
upon
the
Beast
,
&c.
So
that
the
Dr's
Sense
cannot
be
allowed
of
,
and
though
he
thinks
it
more
considerable
than
mine
,
yet
the
contrary
is
very
plain
;
for
my
Sense
is
accomplish't
at
the
seventh
Trumpet
(
besides
what
fell
out
by
the
Vials
,
and
other
Trumpets
to
the
same
Purpose
)
in
the
utter
Destruction
of
the
Beast
,
which
far
exceeds
what
befell
him
by
the
Reformation
.
Besides
,
my
Sense
plainly
Answering
Antithetically
to
the
Beast
,
his
killing
with
the
Sword
,
and
there
being
no
Intimation
for
any
other
than
this
natural
literal
Sense
;
if
other
Sense
was
intended
,
it
's
altogether
unintelligible
,
as
is
said
in
my
Remark
,
to
which
the
Dr.
is
silent
.
Also
,
Here
is
the
Patience
and
Faith
of
the
Saints
,
agreeing
with
the
like
Words
in
the
Monition
of
the
third
Angel
in
the
next
Chapter
,
which
respects
the
Vials
,
seems
to
signifie
,
That
what
is
here
threatened
,
hath
a
particular
Respect
to
the
Judgment
executed
by
the
Vials
.
As
to
what
is
the
Scope
of
this
Opened-Book-Peophecy
(
and
also
of
the
whole
Apocalypse
)
I
have
spoken
to
it
formerly
.
By
the
Two-Horned-Beast
,
his
speaking
like
a
Dragon
,
is
not
onely
signified
his
decreeing
Idolatry
,
(
as
the
Dr.
without
any
Countenance
from
the
Text
,
does
make
it
to
be
)
but
all
the
Draconick
Power
he
does
exercise
,
viz.
All
the
Power
(
as
it
's
said
here
)
of
the
first
Beast
,
that
he
exerciseth
the
same
Power
which
he
does
;
that
is
,
In
the
Dominion
of
the
three
Horns
,
which
he
plucks
up
by
the
Roots
,
he
exerciseth
all
the
same
Power
,
which
the
other
Beast
doth
in
the
other
Dominions
.
Nor
is
it
of
any
Moment
,
That
he
began
to
renew
the
Image
of
the
Dragon
,
(
or
former
Beast
)
before
he
pluckt
up
the
three
Horns
,
&c.
for
there
's
no
need
that
he
should
exercise
all
the
Power
of
the
first
Beast
all
his
time
;
it
's
sufficient
that
he
does
it
the
greatest
part
of
his
time
.
Besides
,
so
Remarkable
a
Part
of
the
Description
of
him
,
as
to
be
noted
in
the
brief
Prophecy
of
Daniel
,
cap
.
7.8
.
will
yet
in
this
Large
Apocalyptick
Prophecy
,
be
taken
no
Notice
of
,
if
not
here
signified
.
How
the
Dr's
inviolable
Rule
does
violate
the
intention
of
this
Opened-Book-Prophecy
,
I
have
oft
Noted
already
.
And
as
to
his
saying
,
What
cares
the
Spirit
of
Prophecy
for
taking
Notice
of
the
Changes
in
secular
States
and
Kingdoms
,
but
so
far
as
God's
True
Church
and
the
Purity
of
his
Worship
is
concerned
,
&c.
I
say
,
That
it
cares
for
taking
Notice
of
such
changes
,
so
far
as
the
Advancement
of
Christ's
Kingdom
is
concerned
therein
,
wherein
is
included
the
concerns
of
his
Church
,
both
as
to
Purity
of
Worship
,
and
as
to
that
which
he
is
as
much
or
more
concerned
for
(
as
I
have
formerly
Noted
)
viz.
the
establishing
of
Judgment
and
Righteousness
in
the
Earth
.
And
though
the
Emperors
were
Pontifices
Maximi
,
and
the
Pagan
Religion
part
of
the
Laws
of
the
Empire
;
yet
the
whole
State
of
Religion
depending
on
the
Civil
Power
,
which
did
Authorize
and
Support
it
,
it
was
therefore
in
respect
of
it
but
as
the
Moon
borrowing
or
deriving
it
's
Light
from
the
Civil
Power
as
the
Sun.
So
that
,
though
the
Pagan
Religion
was
abolish't
,
yet
that
could
not
be
such
a
deadly
wound
to
the
Head
of
the
Pagan
Beast
,
when
the
Politick
State
of
his
Civil
Power
continued
whole
.
But
as
(
I
formerly
Noted
)
the
Pagan
Religion
was
not
abolish't
by
Constantines
assuming
the
Christian
Profession
,
but
continued
after
to
enjoy
a
publick
Toleration
as
well
as
Christianity
,
till
Theodosius
his
time
.
Nor
was
his
shutting
up
the
Temples
,
and
taking
away
the
Priests
Revenue
able
absolutely
to
abolish
it
.
Nor
did
the
Emperors
by
turning
Christians
,
wholly
relinquish
the
Idolatrous
Corruptions
of
Paganism
,
they
continuing
still
the
Office
of
Pontifex
Maximus
,
and
to
assume
the
Title
of
Nostrum
Numen
,
and
to
suffer
their
Images
to
be
Worshipped
;
which
the
Dr.
agrees
to
be
Idolatry
in
Paralip
.
Prophet
.
pag
.
245.
Besides
,
Their
lapsing
with
other
Christians
into
new
Idolatry
of
in-templing
Relicks
of
Saints
and
Martyrs
,
which
the
Dr.
agrees
,
does
answer
to
the
entempling
of
Pagan
Hero's
;
and
that
the
doing
thereof
is
to
be
guilty
of
the
Worship
of
the
Mahuzzim
,
and
that
such
doings
prevailed
among
the
Christians
about
the
end
of
the
Fourth
Century
;
but
the
same
doings
in
Constantine
he
would
make
but
an
innocent
Zeal
towards
the
Martyrs
,
and
a
Civil
Honour
to
them
,
because
that
such
doings
coming
within
his
Symmetral
Times
,
would
not
otherwise
agree
therewith
,
Paralip
.
Prophet
.
pag
.
246
,
247.
As
to
what
is
said
here
about
the
War
between
Michael
and
the
Dragon
,
&c.
and
that
in
my
Sense
the
Curing
of
the
deadly
Wound
,
would
not
be
till
Carolus
Magnus
his
time
,
&c.
it
hath
been
answered
,
ver
.
3.
I
hope
therefore
that
it
does
appear
,
that
the
Dr's
excellent
Key
wherewith
he
does
unlock
the
Apocalypse
,
serves
only
to
give
him
an
Entrance
into
a
Labyrinth
of
Errours
.
CHAP.
XIV
.
THough
the
Dr.
cannot
make
the
Plague
of
the
Saracens
and
Turks
belong
to
the
Opened-Book-Prophecy
,
yet
he
attempts
to
do
that
which
is
not
much
better
,
viz.
he
makes
an
Excursion
out
of
that
into
the
Sealed-Book
,
for
expounding
this
Verse
,
applying
it
more
to
the
taking
of
Constantinople
than
to
the
Zeal
of
those
Greek
Emperors
,
&c.
though
what
was
done
by
them
is
sufficient
to
Answer
the
Monition
of
this
Angel
,
and
his
flying
in
the
midst
of
the
Heaven
,
seems
to
appropriate
it
to
them
.
Also
his
Monition
is
a
warning
of
approaching
Judgment
,
that
they
may
prevent
it
:
For
he
says
,
Fear
God
,
and
give
Glory
to
him
,
for
the
hour
of
his
Judgment
is
come
,
and
Worship
him
,
&c.
and
therefore
cannot
be
intended
of
the
Executing
such
a
destructive
Judgment
as
that
which
the
Dr.
applies
it
to
,
though
it
may
include
also
the
inflicting
of
a
chastening
Judgment
,
to
make
the
Monition
more
effectual
,
and
that
was
fulfilled
by
those
Emperors
,
&c.
Besides
,
The
Monition
of
the
Two
succeeding
Angels
does
limit
the
.
time
of
this
,
so
that
it
cannot
be
allowed
so
large
an
extent
as
the
Dr.
does
give
it
.
As
for
the
Waldenses
,
whom
he
would
include
in
this
Monition
,
they
belong
to
the
next
.
This
Monitory
Angel
does
answer
to
the
Monitory
Angel
of
the
Wo-Trumpets
,
cap
.
8.13
.
for
as
the
one
gives
Monition
of
Judgments
that
immediately
respect
the
Civil
State
of
the
Anti-Christian
Powers
,
viz.
the
Ten-Horned-Beast
and
his
Image
;
so
the
other
does
the
same
of
Judgments
so
respecting
the
Ecclesiastick-State
,
viz.
The
Two-Horned-Beast
,
but
more
particularly
respects
the
Commencement
of
them
,
by
those
Greek
Emperors
,
&c.
As
the
Waldenses
and
Albigenses
were
aggrieved
at
the
standing
of
Babylon
,
so
they
did
by
their
Separation
from
her
,
commence
her
Fall
;
and
so
do
not
belong
to
the
first
Angel
,
as
the
Dr.
would
have
them
do
;
the
Purpose
of
that
Angel
being
,
as
I
have
said
,
a
Warning
to
prevent
a
Fall
.
But
he
says
,
That
Babylon
continued
tight
400
Years
after
the
appearing
of
the
Waldenses
;
I
suppose
he
means
,
because
no
Kingdoms
fell
from
her
;
whereas
the
Separation
of
such
Multitudes
in
diverse
Kingdoms
,
might
be
as
mischievous
as
the
Separation
of
some
Kingdoms
,
and
as
truely
called
a
Partial
Fall
of
Babylon
;
and
he
makes
the
Fall
here
signified
,
to
be
no
more
than
so
.
Nor
are
those
Kingdoms
which
separated
from
her
by
the
Reformation
,
to
be
reputed
absolutely
to
fall
off
from
her
,
being
they
did
so
much
still
concur
with
her
,
as
to
continue
the
same
worldly
Powers
,
onely
refin'd
,
but
not
ceasing
thereby
to
be
Members
of
the
Ten-Horned-Beast
:
So
that
,
notwithstanding
what
the
Dr.
hath
said
to
the
contrary
,
Babylon
is
fallen
,
&c.
may
be
as
truly
applyed
to
the
Waldenses
,
as
to
the
Reformation
,
and
much
more
aptly
as
to
the
time
of
the
Monition
:
Also
the
applying
it
so
,
does
take
in
therewith
,
the
Separation
of
the
Greek
Church
comprehending
many
Nations
,
which
yet
the
Dr.
understands
not
what
Place
it
hath
here
,
though
in
respect
of
its
time
,
it
is
more
likely
to
have
Place
here
,
than
the
Reformation
;
nor
gives
he
any
Reason
to
the
contrary
.
The
said
Application
does
also
include
in
it
the
great
Schism
of
the
Two
Popes
for
divers
Successions
;
the
one
at
Rome
,
the
other
at
Avignon
,
which
much
weakned
the
Papal
Authority
,
and
so
furthered
the
Fall
of
Babylon
.
But
then
the
Dr.
comes
to
a
prime
Reason
for
applying
this
Monition
to
the
Reformation
,
viz.
It
's
said
at
the
Rising
of
the
Witnesses
,
that
the
Tenth
Part
of
the
City
fell
,
and
at
the
Reformation
,
he
says
,
at
least
a
Tenth
Part
of
the
City
fell
;
whenas
if
any
Part
of
it
then
fell
,
it
was
near
half
of
it
,
and
this
almost
half
of
it
must
pass
for
a
Tenth
Part
of
it
.
And
this
he
reckons
for
a
most
evident
Argument
,
that
the
Reformation
,
is
the
Rising
of
the
Witnesses
,
and
this
very
fall
of
Babylon
which
is
with
Joy
and
Triumph
declared
by
this
Second
Angel
(
whenas
here
's
no
Expression
of
Joy
,
but
only
a
Pronouncing
or
Declaring
Babylon
to
be
fallen
)
and
concludes
,
What
can
be
more
clear
?
And
makes
his
fancied
joyful
Annuntiation
here
of
Babylons
Fall
,
to
correspond
with
the
Doxology
of
the
Elders
at
the
seventh
Trumpet
,
though
he
makes
it
to
do
the
same
with
the
Fall
of
the
Tenth
Part
of
the
City
,
cap
.
11.
which
is
before
the
sounding
of
that
Trumpet
.
Now
the
Sense
of
his
thus
arguing
,
does
surpass
my
understanding
,
though
the
Dr.
is
so
confidently
perswaded
of
the
strength
of
it
.
The
Monition
of
the
Third
Angel
does
doubtless
,
as
the
Two
former
,
signify
what
will
be
done
at
the
time
it
relates
to
,
viz.
the
Tormenting
then
the
Worshippers
of
the
Beast
,
&c.
But
the
declaring
then
what
shall
befall
them
at
the
last
Day
,
is
no
Tormenting
them
then
,
and
must
be
very
insignificant
to
such
obdurate
Infidels
,
&c.
And
though
the
Saints
and
Angels
will
be
Assistant
to
the
Lamb
on
his
Tribunal
at
the
last
Day
,
when
he
shall
pronounce
the
dreadful
Sentence
,
&c.
Yet
this
will
be
no
Tormenting
those
Worshippers
with
Fire
and
Brimstone
in
the
presence
of
the
Saints
and
Angels
.
Also
,
their
having
no
rest
Day
nor
Night
,
does
plainly
relate
to
the
Tormenting
them
in
this
Life
;
but
not
so
as
to
be
applied
to
any
unquietness
of
Conscience
,
which
they
are
likely
to
be
little
affected
with
,
being
so
obdurately
impenitent
as
appears
in
the
Fourth
and
Fifth
Vial
.
Therefore
,
if
all
Expositors
understand
that
Hell-torments
are
here
signified
,
they
are
out
in
this
as
well
as
they
are
in
many
other
Expositions
of
Prophecies
.
And
being
those
Torments
are
but
Metaphorically
described
by
Fire
and
Brimstone
,
(
for
they
are
signified
also
by
the
Worm
not
dying
,
as
well
as
by
unquenchable
Fire
)
Why
may
not
the
same
Metaphorical
Description
be
used
to
set
forth
the
Greatness
of
the
Plagues
of
the
Vials
?
And
the
Dr.
cannot
but
agree
,
That
this
Monition
does
partly
respect
the
Plagues
of
the
Vials
,
but
his
roving
Imagination
would
also
extend
it
to
a
further
Meaning
:
But
that
the
Vials
onely
are
intended
in
this
Monition
,
is
confirmed
also
by
what
I
noted
,
cap
.
13.10
.
Not
every
one
,
says
the
Dr.
here
,
that
went
into
the
Temple
,
but
onely
the
High
Priest
had
Entrance
into
the
Sanctum
Sanctorum
.
But
say
I
,
That
was
peculiar
onely
to
the
Judaical-State
;
for
by
Christ
the
Vail
was
rent
,
to
give
all
Believers
immediate
and
continual
Access
to
the
Throne
of
God
,
and
surely
Angels
have
the
like
Access
.
But
that
all
Angels
attend
the
Throne
,
if
I
cannot
prove
it
,
as
the
Dr.
says
,
it
's
not
my
Concern
to
do
it
.
It
's
enough
that
those
so
attend
,
who
are
imployed
in
representing
these
Visions
.
And
it
's
as
little
my
Concern
to
Dispute
the
Signification
of
Temple
here
;
for
that
here
spoken
of
does
not
mean
any
Temple
on
Earth
,
and
so
cannot
represent
the
Church
of
God
that
use
to
assemble
there
,
but
does
plainly
signifie
the
Temple
in
Heaven
,
which
is
the
Abode
of
the
Divine
Presence
,
out
of
which
the
Angels
come
Commissioned
from
God
,
&c.
So
that
all
the
Adoe
which
the
Dr.
makes
here
,
and
his
Citations
out
of
Mr.
Mede
and
Pegamus
,
are
quite
besides
the
Purpose
,
&c.
And
what
Sense
is
there
,
in
making
the
Angel
to
come
out
of
the
Temple
,
representing
the
Church
,
and
thereby
signifying
whereto
their
Prayers
tended
?
Whenas
they
could
not
by
their
Prayers
,
give
that
Order
to
him
,
which
he
was
to
carry
to
the
Angel
sitting
on
the
Cloud
,
&c.
and
therefore
he
must
come
from
whence
he
received
that
Order
.
What
a
senseless
Distortion
is
here
of
my
plain
Meaning
!
I
agree
,
that
he
who
sits
on
the
Cloud
here
,
is
Christ
;
but
say
then
,
That
his
Reaping
is
the
causing
the
Spirit
of
Life
to
enter
into
the
Witnesses
,
to
set
them
on
their
Feet
,
and
to
cause
them
to
ascend
on
a
Cloud
,
&c.
according
to
the
Sense
given
in
my
Remark
.
As
to
the
Dr's
Conceit
of
making
the
Rising
of
the
Witnesses
to
be
before
the
first
Vial
(
which
he
is
so
certain
of
)
we
have
already
seen
the
Vanity
of
it
,
and
shall
see
more
of
it
,
&c.
And
little
better
is
it
to
imagine
the
Harvest
here
,
to
be
the
Conversion
of
the
Jews
;
of
which
,
more
in
Apol
.
in
Defence
of
Remark
on
Pages
280
,
281.
The
Citation
here
out
of
Pegamus
,
does
Concur
with
my
Sense
,
but
does
not
Countenance
the
Dr's
;
and
he
with
all
his
striving
here
,
cannot
make
Sense
of
the
Reason
he
gives
for
the
mentioning
of
Fire
,
but
rather
makes
himself
further
lyable
to
the
Censure
,
which
he
thinks
so
severe
:
For
though
the
Vengeance
here
taken
,
be
for
the
Martyrdom
of
the
Saints
,
(
as
also
for
other
Wickednesses
and
Abominations
)
yet
the
Mention
of
Fire
does
plainly
(
according
to
my
Account
given
thereof
)
respect
the
fierce
Judgment
of
God
to
be
executed
by
the
Angel
,
with
the
sharp
Sickle
,
in
the
same
Sense
as
it
's
used
in
the
first
Trumpet
,
and
the
preceding
Censure
of
Fire
cast
upon
the
Earth
;
nor
is
there
any
Colour
for
any
other
Application
of
it
.
And
he
does
to
as
little
Purpose
,
strive
to
prove
,
that
the
Fire
of
the
Altar
does
not
simply
signifie
Wrath
or
Vengeance
;
for
what
if
it
do
not
so
,
so
long
as
it
aptly
bears
that
Signification
,
and
does
undoubtedly
signifie
so
here
?
As
to
the
affected
Mistake
he
chargeth
me
with
,
in
making
him
to
allot
Vengeance
,
and
Conversion
to
the
same
Party
,
I
do
not
so
;
but
whereas
here
appears
nothing
but
Vengeance
to
be
executed
;
I
say
,
to
make
the
same
especially
to
respect
Conversion
,
is
a
strange
Vengeance
,
and
a
strange
perverting
of
the
True
Sense
,
&c.
We
are
referr'd
to
the
Answer
of
the
next
Remark
,
for
an
Answer
to
this
.
Here
we
have
nothing
but
an
angry
Recrimination
for
a
gentle
,
and
very
seasonable
Animadversion
.
A
Field
of
Battle
,
may
doubtless
,
be
aptly
signified
by
a
Wine-Press
,
and
the
Horses
in
the
Battel
,
with
their
Victorious
Riders
,
may
as
aptly
signifie
the
Wine-Pressers
.
And
though
the
Dr.
says
,
that
he
never
heard
of
their
being
Wine-Pressers
before
,
yet
he
does
mention
a
Place
in
Joel
,
where
their
being
so
,
must
be
implyed
.
But
as
to
Ribera's
Sense
here
,
which
he
thinks
so
certain
,
I
understand
not
why
the
Blood
coming
out
of
the
Wine-Press
,
should
signifie
the
overflowing
it
to
the
Neighbouring
Parts
,
but
onely
that
it
spewed
so
high
out
of
it
,
as
to
reach
to
the
Horse-Bridles
.
For
since
the
Wine
Press
is
of
so
large
Extent
as
1600
Furlongs
,
it
's
not
to
be
imagined
,
that
it
should
overflow
also
into
the
adjacent
Parts
.
And
that
,
not
the
overflowing
of
the
Blood
,
but
the
Wine-Press
,
is
to
be
reckoned
of
that
Extent
,
appears
from
the
Blood
coming
out
to
the
Horse-Bridles
by
that
Space
:
So
that
the
Wine-Pressers
do
reach
throughout
that
Space
,
and
consequently
,
the
Wine-Press
must
be
of
the
same
Extent
.
But
though
all
this
is
to
be
understood
of
a
real
or
carnal
Warfare
,
as
the
Dr.
calls
it
,
yet
not
in
so
gross
a
literal
Sense
,
as
to
have
such
absurd
Inferences
made
from
it
,
as
he
does
deduce
;
but
it
's
onely
to
be
reputed
an
Hyperbolical
Representation
of
the
great
Victory
and
Slaughter
that
will
be
at
the
Great
Day
of
God
Almighty
,
of
which
see
Dan
.
cap
.
11.
ver
.
45.
And
since
the
Place
or
Seat
of
War
is
here
,
as
in
Joel
,
represented
by
a
Wine-Press
,
the
Victors
will
be
consequently
Wine-Pressers
,
and
so
their
great
Slaughter
will
be
aptly
signified
by
the
gushing
out
of
Blood
to
the
Horse-Bridles
.
And
that
such
Slaughter
should
be
executed
by
Saints
upon
such
obdurate
impeniten
Sinners
,
as
it
appears
in
the
fourth
and
fifth
Vial
they
will
then
be
,
and
such
as
will
not
be
otherwise
outed
of
the
Power
they
are
possessed
of
,
to
make
way
for
the
settling
of
Christ's
Kingdom
on
Earth
,
what
Incongruity
is
there
in
it
?
So
far
is
it
from
a
Salvage
Scene
of
things
Reproachful
to
Saints
,
as
the
Dr.
does
imagine
.
And
unless
such
a
real
War
was
intended
,
Why
should
the
Spirit
of
God
use
such
symbolical
Representations
as
do
plainly
import
the
same
,
according
to
their
easie
natural
Sense
?
This
would
be
indeed
as
the
Dr.
expresseth
it
,
To
animate
pretended
Saints
to
Tumults
and
Rebellions
,
and
to
season
Peoples
Minds
with
false
Notions
,
&c.
And
how
could
the
Wine-Press
here
,
be
called
,
cap
.
19.15
.
The
Wine-Press
of
the
fierceness
of
the
Wrath
of
God
,
if
some
such
great
Slaughter
,
or
utter
Destruction
was
not
signified
by
it
?
Also
,
How
else
could
it
be
said
,
cap
.
18.
ver
.
6.
Reward
as
she
hath
Rewarded
you
,
Double
unto
her
Double
,
according
to
her
Works
,
in
the
Cup
she
hath
filled
,
fill
to
her
Double
?
And
,
Why
should
those
Times
be
called
such
Times
of
Trouble
,
as
never
was
,
&c.
Dan
.
12.1
.
If
it
were
not
for
that
great
Commotion
,
which
the
Preparation
against
that
Great
Day
,
will
make
,
by
stirring
up
the
utmost
of
their
Forces
on
both
sides
,
to
that
decisive
Battle
,
&c.
So
that
all
the
Dr's
fine
Conceits
here
,
of
the
three
Visions
he
mentioneth
,
aiming
at
the
same
thing
,
and
of
our
being
assured
thereby
,
That
the
Victory
over
one
Part
indicated
in
these
Visions
is
Spiritual
,
by
converting
them
,
and
that
the
Victory
over
the
other
Part
is
Political
,
indicating
their
Confusion
,
but
not
by
murdering
them
(
as
if
the
killing
them
who
are
ripe
for
Destruction
,
and
doing
it
under
his
Authority
,
who
in
Righteousness
doth
judge
and
make
War
,
could
be
Murder
)
but
only
by
depriving
them
of
their
Revenues
and
abolishing
their
Authority
,
&c.
I
say
,
All
these
fine
Conceits
can
hardly
proceed
from
other
cause
than
what
I
mentioned
in
the
preceding
Remark
;
and
they
much
agree
with
those
of
old
who
cried
,
Peace
,
Peace
,
where
there
is
no
Peace
.
And
as
they
uttered
their
deceits
in
the
Name
of
the
Lord
,
whereby
to
make
them
pass
for
certain
Truths
,
so
the
Dr.
(
as
if
he
spake
from
the
same
infallible
Spirit
which
they
pretended
to
)
says
of
his
devices
,
These
things
will
certainly
be
.
As
to
his
saying
,
That
the
slaughtering
passages
of
the
Great
Day
,
&c.
belong
not
to
God's
obdurate
Enemies
,
but
to
the
strangers
to
the
Faith
,
&c.
I
say
,
That
they
belong
to
the
whole
Anti-Christian
Party
,
assembled
by
the
Instigation
of
the
three
unclean
Spirits
going
out
of
the
Mouths
of
the
Dragon
,
Beast
,
and
False
Prophet
,
and
who
surely
will
stir
up
all
belonging
to
those
Parties
,
&c.
And
how
groundlesly
the
Dr.
makes
the
Dragons
Party
strangers
to
the
Faith
see
,
cap
.
16.
ver
.
16.
The
Dr.
in
behalf
of
his
Symbolical
Sense
of
Sixteen
Hundred
Furlongs
,
does
re-iterate
with
much
enlargement
the
incredibility
,
yea
,
impossibility
of
the
Literal
Sense
of
the
slaughter
here
,
and
so
of
the
numerical
Sense
of
Sixteen
Hundred
Furlongs
.
And
indeed
his
representation
of
it
is
so
incredible
and
impossible
,
that
surely
he
could
not
imagine
any
to
harbour
such
absurd
thoughts
,
though
he
was
pleased
to
Surmise
the
same
,
that
he
might
find
the
more
to
say
in
behalf
of
those
fanciful
Imaginations
which
he
is
so
concerned
to
defend
.
I
have
said
enough
to
clear
my self
from
being
concerned
in
any
such
monstrous
Apprehensions
.
And
as
to
his
saying
,
That
there
's
no
need
of
intimation
here
for
extracting
the
squareroot
as
there
is
in
the
Number
,
Six
Hundred
Sixty
Six
,
because
that
Number
is
not
a
perfect
square
;
I
say
,
That
if
this
Sense
were
intended
,
it
should
not
have
been
Sixteen
Hundred
,
but
Sixteen
Furlongs
;
and
by
Sixteen
Hundred
,
to
understand
Sixteen
;
and
thereon
to
extract
its
square-root
Four
,
a
Symbol
of
universality
,
to
signify
thereby
a
perfect
Victory
,
&c.
does
more
need
intimation
(
if
intended
)
than
the
extracting
the
square-root
of
Six
Hundred
Sixty
Six
,
though
it
be
not
a
perfect
square
.
And
as
to
the
Symbolical
meaning
of
One
Hundred
Forty
Four
Thousand
,
&c.
it
's
more
than
intimated
,
cap
.
7.
But
whenas
the
Number
here
is
expresly
applied
to
Furlongs
,
and
the
rest
of
the
Vision
does
also
concur
with
the
numerical
Sense
,
viz.
its
signifying
the
measure
of
a
place
,
and
there
's
nothing
to
intimate
such
a
Sense
as
the
Dr.
applies
to
it
:
What
a
strange
conception
is
it
,
to
imagine
any
such
Symbolical
Sense
to
be
here
intended
!
CHAP.
XV
.
THE
Dr.
Introduction
.
does
here
as
oft
strangly
affirm
groundless
Assertions
,
for
certain
Truths
.
How
absurd
it
is
to
make
the
Reformation
(
which
he
takes
for
the
Rising
of
the
Witnesses
)
to
be
the
Falling
of
the
Tenth
Part
of
the
City
,
I
have
formerly
Noted
;
and
also
how
groundless
it
is
,
to
make
the
Monition
of
the
Second
Angel
,
cap
.
14.
a
Triumphant
Song
.
Besides
,
The
Fall
of
Babylon
signified
by
that
Monition
,
can
by
no
means
be
the
same
with
that
,
cap
.
11.
because
the
first
respects
the
whole
City
,
signifying
the
commencement
of
its
Fall
,
whenas
the
later
is
expresly
limited
to
the
Tenth
Part
of
it
,
signifying
an
absolute
ruine
of
it
.
But
his
Third
Errour
which
I
have
Noted
,
hath
more
difficulty
in
it
,
but
not
more
of
Truth
,
though
the
Dr.
asserts
the
Truth
of
them
all
as
most
certain
.
He
would
make
the
Song
sung
here
by
the
Victors
over
the
Beast
,
to
be
a
Song
of
Triumph
for
the
Victory
obtained
by
the
Reformation
,
whenas
if
any
such
Victory
was
then
obtained
,
they
had
no
such
cause
to
Triumph
for
it
in
their
own
behalf
,
who
had
overcome
the
Beast
,
&c.
all
along
before
.
But
indeed
the
Reformation
was
no
such
gaining
of
Victory
,
but
a
rescuing
themselves
in
some
good
measure
from
the
Thraldom
which
those
Reformers
before
lay
under
.
So
that
,
the
Song
here
can
be
in
no
other
Sense
a
Song
of
Joy
and
Triumph
,
than
in
that
given
in
my
Remark
,
viz.
their
rejoycing
at
the
Judgment
of
God
to
be
executed
by
the
Vials
which
they
saw
in
the
Angels
Hands
,
whereby
the
Victory
which
they
had
already
obtained
,
would
be
also
accomplish't
in
behalf
of
the
rest
of
the
Servants
of
God
(
viz.
those
belonging
to
the
Outer-Court
troden
down
)
and
then
would
be
fulfilled
that
saying
here
,
All
Nations
shall
Worship
before
thee
,
for
thy
Judgments
are
made
manifest
;
which
can
have
no
apt
Application
to
the
Reformation
,
for
thereby
was
no
such
manifestation
of
God's
Judgments
as
to
make
all
Nations
come
and
Worship
before
him
.
And
yet
the
Dr.
upon
his
so
incongruous
applying
that
saying
,
says
,
How
clearly
and
naturally
do
these
things
hang
together
!
And
adds
a
wretched
Question
,
Who
but
Fools
and
Mad-men
would
Triumph
before
Victory
?
As
if
the
fore-knowledge
of
what
would
be
most
certainly
Executed
by
those
Vials
,
&c.
were
not
sufficient
ground
of
Joy
and
Triumph
.
But
he
urgeth
that
the
Triumph
could
not
be
for
the
future
pouring
forth
of
the
Vials
then
in
view
,
because
it
s
not
said
that
the
Victors
saw
them
(
but
if
John
saw
them
,
the
Victors
standing
upon
the
Sea
of
Glass
before
the
Temple
,
must
likewise
see
them
)
and
says
also
,
That
John
did
not
see
them
till
the
Song
of
the
Victors
was
ended
;
and
that
his
saying
in
the
first
Verse
,
that
he
saw
them
,
is
but
the
Title
of
the
Chapter
,
and
the
particular
order
of
seeing
them
is
not
till
ver
.
5.
whenas
plainly
the
first
Verse
does
signify
his
seeing
them
then
;
and
the
next
Verses
,
that
the
Victors
at
the
same
sight
do
sing
the
Triumphant
Song
,
&c.
And
why
must
this
Chapter
have
such
a
Title
more
than
the
others
?
And
how
can
that
be
the
Title
of
it
which
respects
but
one
passage
of
it
?
What
is
this
therefore
but
a
saying
any
thing
,
&
c
?
And
as
to
the
opening
of
the
Temple
of
the
Tabernacle
,
&c.
ver.
5.
I
take
thereby
to
be
meant
,
the
opening
of
that
part
of
the
Temple
which
is
signified
by
the
Tabernacle
,
viz.
the
Outer-Court
,
or
Holy
City
that
is
troden
down
;
which
hath
the
Title
of
Tabernacle
given
it
by
reason
of
the
State
of
those
who
Worship
therein
:
Of
which
,
see
cap
.
13.6
.
So
that
,
whereas
that
Court
or
Holy
City
which
is
troden
down
Forty
Two
Months
,
will
be
restored
by
the
coming
down
of
the
New
Jerusalem
(
when
the
Tabernacle
of
God
shall
be
with
Men
)
in
order
to
that
Restoration
is
this
opening
of
the
Temple
of
the
Tabernacle
,
&c.
that
the
Angels
coming
forth
into
it
,
might
pour
the
Vials
upon
them
who
tread
it
down
,
&c.
to
make
way
thereby
for
them
who
belong
to
that
Court
,
to
enter
into
the
Temple
,
&c.
And
this
may
be
the
reason
of
the
Vials
being
given
to
the
Angels
by
one
of
the
Four
Beasts
,
who
belong
to
that
Court
,
&c.
This
opening
therefore
being
of
the
Gate
into
the
Outer-Court
,
both
the
Victors
and
John
might
see
the
Angels
with
their
Vials
before
the
opening
of
it
.
And
whereas
it
's
urged
,
that
one
of
the
Beasts
did
not
give
the
Vials
till
ver
.
7.
I
say
,
That
though
the
mentioning
of
this
giving
be
not
till
then
,
yet
he
must
be
supposed
to
have
done
it
before
,
else
,
how
could
he
in
the
Temple
give
them
to
them
,
come
out
of
it
?
The
Dr.
says
,
That
the
Beast
here
is
most
certainly
the
Two-Horned-Beast
,
and
gives
a
reason
for
it
which
proves
the
contrary
,
viz.
Because
the
Victors
are
said
to
get
the
Victory
over
the
Beast
and
his
Image
,
and
it
's
plain
that
the
Two-Horned-Beast
is
the
maker
of
this
Image
.
But
say
I
,
It
's
plain
that
it
's
the
Image
of
the
Ten-Horned-Beast
,
who
ever
was
the
maker
of
it
(
for
it
's
the
Image
of
the
Beast
whose
deadly
wound
was
healed
)
and
therefore
,
by
the
Beast
and
his
Image
,
must
be
meant
the
Ten-Horned-Beast
.
Besides
,
The
Two-Horned-Beast
,
did
not
make
the
Image
,
but
by
the
deceit
of
his
Miracles
did
excite
the
Dwellers
on
Earth
to
make
it
,
and
then
gave
Life
unto
,
&c.
cap
.
13.
ver
.
14
,
15.
And
as
to
the
Number
of
his
Name
(
which
the
Dr.
says
,
plainly
belongs
to
the
Two-Horned-Beast
)
I
say
,
That
both
Name
and
Number
of
Name
belongs
to
the
whole
Anti-Christian-Body
,
viz.
the
Ten-Horned-Beast
headed
by
the
Two-Horned-Beast
.
As
to
what
he
says
concerning
the
Vials
being
called
the
last
Plagues
,
I
say
,
That
where
there
are
distinct
Series
of
Plagues
,
the
one
beginning
after
the
beginning
of
the
other
;
but
before
its
ending
,
may
doubtless
therefore
be
called
the
last
Series
of
Plagues
,
in
respect
of
the
former
Series
,
and
consequently
the
Plagues
thereof
the
last
Plagues
,
in
respect
of
the
Plagues
of
the
former
Series
;
which
is
so
plain
as
not
to
need
,
nor
hardly
be
capable
of
clearer
illustration
;
whereas
by
the
Dr's
reasoning
,
the
Vials
cannot
be
called
the
last
Plagues
,
though
placed
as
he
would
have
them
.
For
,
if
they
cannot
be
so
called
,
unless
all
former
Plagues
expire
before
they
begin
,
then
the
last
Wo-Trumpet
(
which
according
to
him
reacheth
to
the
end
of
the
World
)
must
expire
before
they
begin
,
&c.
whereas
therefore
he
calls
what
I
say
here
,
pitiful
tearing
and
forcing
of
things
to
serve
a
fond
Hypothesis
,
&c.
What
he
says
to
the
contrary
,
is
doubtless
lamentable
strugling
against
manifest
Truth
.
As
to
his
affirming
the
Second
Wo-Trumpet
to
be
placed
in
the
Opened-Book-Prophecy
,
I
have
formerly
shewed
the
gross
Errour
thereof
;
and
consequently
what
he
infers
thereon
must
fail
;
which
otherwise
hath
little
in
it
to
Support
it
.
And
no
better
is
his
making
the
Plagues
inflicted
by
the
Witnessss
,
to
be
the
six
first
Trumpets
,
whenas
they
belong
to
the
Sealed-Book
(
which
the
Witnesses
do
not
)
and
being
Executed
by
the
barbarous
Nations
,
How
could
the
Witnesses
be
concerned
in
them
?
But
further
,
the
Plagues
inflicted
by
them
,
are
of
a
Spiritual
Nature
,
suitable
to
the
Inflicters
,
viz.
Tormenting
by
Prophesying
,
and
shutting
up
Heaven
that
it
rain
not
,
and
killing
their
Enemies
that
hurt
them
,
with
Fire
out
of
their
Mouths
,
&c.
And
though
their
turning
Waters
into
Blood
,
and
smiting
the
Earth
with
all
Plagues
,
&c.
does
signify
their
Power
to
cause
Wars
and
other
Calamities
,
yet
the
influence
they
have
thereon
is
of
a
Spiritual
Nature
;
so
that
they
cannot
be
concerned
in
the
Trumpets
further
than
all
Saints
are
,
by
their
Prayers
offered
,
cap
.
8.3
.
and
so
they
may
be
in
all
the
Judgments
which
befel
the
Anti-Christian
Powers
in
their
time
.
But
they
being
especially
concerned
in
the
Plagues
,
I
have
mentioned
,
what
an
amazing
absurdity
is
it
to
make
only
the
Trumpets
the
Plagues
that
they
inflicted
!
And
that
forsooth
,
because
no
actual
inflicted
Plagues
are
prefigured
but
they
.
Are
not
those
prefigur'd
which
I
have
mentioned
?
But
it
's
in
such
a
general
manner
,
because
both
the
Nature
of
the
Plagues
,
and
their
being
to
be
inflicted
as
oft
as
the
Witnesses
pleased
,
would
not
admit
of
any
more
particular
prefiguring
them
,
viz.
as
to
the
frequency
and
times
of
them
,
&c.
And
the
Tormenting
by
Prophesying
and
Shutting
up
Heaven
,
&c.
are
continual
Plagues
,
and
therefore
required
not
a
more
Particular
Prediction
.
But
if
any
of
the
Plagues
of
the
Witnesses
,
were
more
particularly
predicted
,
the
Vials
must
surely
be
them
,
as
more
agreeing
with
the
Plagues
of
Aegypt
(
which
the
Dr.
says
they
allude
to
)
and
as
being
of
that
Nature
as
is
more
suitable
to
the
Witnesses
to
inflict
them
than
the
Trumpets
;
and
then
they
must
be
during
their
Prophesying
,
and
so
before
the
Seventh
Trumpet
.
And
as
to
the
Two
first
Monitory
Angels
,
If
they
were
only
Advertisers
of
Plagues
to
be
inflicted
before
the
Vials
,
it
signifies
as
much
in
this
case
,
as
if
they
were
Inflicters
of
them
.
With
what
ground
can
the
Dr.
affirm
the
Sea
of
Glass
,
and
the
whole
Scene
of
things
,
some
whereof
according
to
the
Mosaical
Position
are
without
the
{αβγδ}
,
to
be
within
the
{αβγδ}
,
cap
.
4.
whenas
there
's
no
mention
of
any
{αβγδ}
there
?
The
representation
there
signifying
the
New
Jerusalem
State
,
of
which
it
's
said
,
I
saw
no
Temple
there
.
But
if
any
{αβγδ}
be
there
to
be
supposed
,
the
Sea
of
Glass
must
surely
be
placed
there
,
as
the
Dr.
agrees
it
to
be
here
;
and
as
the
Sea
was
in
the
Temple
,
which
was
formed
after
the
Pattern
of
things
in
Heaven
:
Nor
is
his
reasoning
for
the
contrary
of
any
value
.
For
{αβγδ}
may
signify
[
before
]
though
not
in
view
,
as
it
's
usual
for
words
to
vary
by
use
from
their
original
signification
.
Besides
,
By
the
opened
Door
of
the
{αβγδ}
,
or
by
its
being
transparent
(
as
surely
that
in
Heaven
must
be
supposed
to
be
)
the
Sea
of
Glass
may
be
said
to
be
in
view
of
the
Throne
,
though
without
,
&c.
The
Drs.
fancied
Mystery
here
is
grounded
upon
a
false
Hypothesis
,
which
.
I
have
shewed
to
be
so
,
cap
.
11.
Also
the
Sea
of
Glass
,
cap
.
4.
does
,
as
he
agrees
,
signifie
the
Laver
of
Regeneration
;
and
so
must
respect
the
State
of
the
Church
in
all
times
,
and
not
only
in
her
Primitive-Purity
.
But
if
it
's
not
the
{αβγδ}
,
but
the
Gate
into
the
outward
Court
that
is
opened
(
as
I
have
before
expounded
it
)
then
all
this
dispute
upon
the
Dr's
criticism
falls
to
the
ground
.
I
do
not
deny
what
he
says
all
Interpreters
agree
,
That
Moses
his
Song
is
here
alluded
to
;
But
must
it
therefore
follow
,
though
it
may
be
also
admitted
,
that
the
Sea
of
Glass
here
alludes
to
the
congealed
Sea
,
&c.
whenas
it
hath
a
much
more
apt
and
weighty
signification
,
viz.
That
as
the
Sea
of
Glass
does
represent
the
Laver
of
Regeneration
,
according
to
the
Sense
given
thereof
,
cap
.
4.
So
the
standing
here
of
the
Victors
upon
it
,
does
signifie
how
they
are
upheld
in
that
Victorious
State
,
viz.
That
as
they
were
Transformed
or
Regenerated
into
it
,
by
beholding
as
in
a
Glass
,
the
Glory
of
God
in
Christ
Jesus
;
so
by
continual
contemplating
by
Faith
the
manifestation
of
God
in
him
,
they
are
upheld
or
preserved
in
the
same
State
.
However
therefore
{αβγδ}
may
signifie
,
it
signifies
here
according
to
our
Translation
.
As
to
the
State
of
the
Church
under
the
Tyranny
of
Papacy
,
its
being
compared
to
the
Israelites
Servitude
in
Egypt
;
If
thence
the
overthrow
of
the
Egyptians
must
have
its
parallel
,
it
must
be
then
when
Papacy
hath
its
overthrow
,
which
was
far
from
befalling
it
at
the
Reformation
.
And
whereas
the
Dr.
makes
the
Doctrine
of
Justification
so
main
an
Instrument
of
Reformation
;
I
say
,
That
there
could
be
no
true
reforming
or
becoming
real
Christians
,
but
it
must
include
in
it
that
Doctrine
which
is
the
Substance
of
Christianity
,
viz.
that
we
are
Justified
by
Faith
in
Christ
Jesus
.
But
that
which
gave
the
Blow
to
Popery
,
and
Deliverance
to
the
Reformers
,
was
the
rejecting
the
usurpt
Authority
of
the
Pope
,
though
all
the
Truths
they
then
embraced
,
and
especially
the
Doctrine
of
Justification
,
did
conduce
thereunto
.
The
Dr.
hath
left
out
the
much
greater
Part
of
this
Remark
,
which
I
shall
therefore
add
here
,
begining
at
the
last
Sentence
which
he
hath
Printed
,
it
being
imperfect
—
But
as
this
Verse
apparently
relates
to
another
time
;
so
the
Tabernacle
here
mentioned
,
and
the
following
Words
,
No
Man
was
able
to
enter
into
the
Temple
till
the
Smoak
,
&c.
import
a
different
signification
,
which
seems
to
be
,
That
whereas
the
Opened-Temple
of
God
in
Heaven
,
cap
.
11.19
.
is
,
when
the
Tabernacle
of
God
shall
be
with
Men
at
the
descent
of
the
New
Jerusalem
,
to
become
the
Temple
of
that
Tabernacle
,
it
's
now
(
viz.
at
the
time
when
the
Vials
are
begun
to
be
poured
out
)
opened
on
Earth
to
that
purpose
:
So
that
,
there
wants
only
the
pouring
out
of
the
Vials
for
accomplishing
the
same
;
and
when
the
great
Commotion
and
Confusion
that
shall
be
caused
thereby
(
signified
by
the
Smoak
,
&c.
)
is
over
,
then
the
Outer-Court
(
viz.
the
New
Jerusalem
or
Tabernacle
of
God
)
shall
be
restored
to
the
Temple
,
or
added
to
the
Inner-Court
,
whereby
it
will
become
the
Temple
of
the
Tabernacle
of
the
Testimony
in
Heaven
,
the
Throne
of
God
and
the
Lamb
being
then
in
the
Worshippers
in
the
Outer-Court
,
as
well
as
in
the
Inner-Court
;
that
is
,
they
will
be
in
alike
Communion
with
him
,
and
Subjection
unto
him
with
the
other
;
which
makes
the
Church
then
,
by
reason
of
that
Enlargement
,
and
the
Dominion
it
gains
therewith
,
to
be
signified
by
a
City
,
instead
of
a
Temple
,
&c.
as
shewed
,
cap
.
3.
ver
.
8.
And
in
this
Sense
is
Ezek
.
37.26
,
27.
to
be
understood
,
where
God
promiseth
to
set
his
Sanctuary
in
the
midst
of
his
People
,
and
that
also
his
Tabernacle
shall
be
with
them
,
&c.
The
first
was
fulfilled
by
measuring
the
Temple
and
Altar
,
&c.
cap
.
11.
The
later
will
be
so
by
the
descent
of
the
New
Jerusalem
,
or
restoring
the
Outer
to
the
Inner-Court
—
The
Dr.
having
left
out
all
this
in
my
Remark
,
which
is
very
difficult
for
him
to
answer
,
and
is
sufficient
for
answer
to
what
he
hath
to
object
,
he
proceeds
to
make
a
large
insignificant
answer
to
the
small
Part
of
my
Remark
which
he
hath
Printed
.
That
the
Harpers
Victory
over
the
Beast
does
signify
the
Protestants
Victory
,
he
says
,
hath
been
proved
over
and
over
again
;
whenas
we
have
so
oft
seen
the
weakness
of
his
Proofs
.
And
what
Sense
is
there
in
his
saying
,
That
the
Song
of
these
Harpers
in
the
preceding
Chapter
set
out
their
Internal
State
,
and
their
Song
here
their
External
Deliverance
?
Whenas
the
Reformation
,
which
he
makes
the
Deliverance
here
,
comprehends
whole
Nations
;
whereof
but
few
comparatively
were
in
the
State
of
those
Harpers
,
whose
Victory
,
throughout
the
Anti-Christian
Reign
,
over
the
Beast
,
&c.
was
such
as
to
make
them
little
need
to
Triumph
in
their
own
behalf
for
such
Deliverance
.
Yet
he
seems
so
taken
with
this
conceit
,
as
to
say
of
it
,
Wisdom
is
easy
to
him
that
understandeth
,
but
to
him
that
will
not
understand
,
all
things
are
hard
:
And
therefore
is
the
Dr.
so
hard
to
be
convinced
of
his
Errors
,
which
he
hath
so
confidently
asserted
,
that
he
knows
not
how
to
recede
from
them
.
Then
he
says
,
That
the
Temple
opened
here
,
and
cap
.
11.19
.
are
most
assuredly
the
same
,
and
adds
some
Criticisms
and
Citations
to
make
the
same
good
;
but
they
prove
no
more
than
what
I
agree
to
in
the
said
Part
of
my
Remark
which
he
left
out
,
viz.
That
they
are
the
same
Temple
,
yet
so
as
to
respect
very
distant
Times
,
and
to
represent
very
different
States
of
the
Church
,
&c.
For
as
there
was
but
one
Judaical
Temple
,
so
there
is
but
one
Symbolical
Temple
,
to
represent
by
an
Israelism
the
Christian
State
of
the
Church
,
during
that
time
it
's
so
represented
,
&c.
He
then
says
,
That
the
Ark
of
the
Testament
being
said
to
be
seen
,
cap
.
11.19
.
points
at
the
Sixth
Vial
,
and
so
at
the
calling
of
the
Jews
(
the
vanity
of
which
conceit
,
see
after
in
the
Apology
,
&c.
)
but
further
(
to
obviate
an
Objection
,
if
he
could
,
which
attends
this
supposition
)
he
makes
the
opening
of
the
Temple
to
be
just
before
the
first
Vial
;
but
the
time
of
seeing
the
Ark
,
not
till
the
sixth
Vial
,
and
so
to
be
at
the
calling
of
the
Jews
;
as
if
the
opening
the
Temple
was
not
for
immediate
shewing
the
Ark
(
the
sight
of
which
is
the
first
thing
related
upon
the
opening
,
&c.
)
and
as
if
when
it
was
opened
,
John
looking
thither
would
not
immediately
see
it
,
if
it
were
to
be
seen
at
all
.
This
insipid
Conceit
the
Dr.
backs
with
another
as
ill
,
viz.
That
the
mention
of
the
Temple
being
opened
(
though
opened
long
before
)
is
deferr'd
till
the
appearing
of
the
Ark
,
that
it
may
set
off
its
appearing
with
a
greater
Grace
.
But
what
setting
off
is
there
of
the
one
by
the
other
?
Only
they
are
suitably
related
together
as
they
naturally
cohere
,
by
reason
of
the
one
immediately
succeeding
the
other
.
And
if
the
appearing
of
the
Ark
were
at
such
a
distance
from
the
opening
of
the
Temple
,
the
mentioning
of
its
appearing
accordingly
had
been
with
as
great
Grace
,
and
much
more
Truth
,
&c.
What
is
said
in
the
Part
of
the
Remark
which
the
Dr.
left
out
,
viz.
That
the
opening
of
the
Temple
here
,
is
not
the
same
with
cap
.
11.19
.
because
of
the
mentioning
of
the
Tabernacle
,
and
of
no
man
being
able
to
enter
into
the
Temple
till
the
Seven
Vials
,
&c.
is
further
enforced
from
their
being
no
mention
here
of
the
Temple
being
in
Heaven
,
or
the
Ark
been
seen
it
,
as
is
there
.
All
which
together
does
strongly
infer
,
that
here
is
signified
an
opening
of
the
Temple
of
the
Tabernacle
(
or
Outer-Court
)
in
order
to
the
pouring
forth
the
Vials
on
the
Treaders
of
it
down
,
that
men
may
enter
thereinto
as
aforesaid
,
&c.
That
the
Worshippers
in
the
Temple
and
at
the
Altar
are
the
Witnesses
,
I
have
confirmed
,
and
shewed
that
they
are
not
unlikely
to
be
Ministers
of
Gods
wrath
,
by
causing
great
slaughter
at
the
treading
of
the
Wine-press
,
according
to
the
Account
I
have
given
thereof
,
though
not
according
to
the
absurd
representation
the
Dr.
hath
made
thereof
.
CHAP.
XVI
.
THough
the
first
Vial
was
poured
out
in
that
general
Sense
,
says
the
Dr.
yet
it
would
necessarily
hit
some
Thing
or
Person
(
yea
,
so
it
may
hit
those
it
should
not
,
and
miss
those
it
should
hit
,
when
it
s
so
poured
out
at
randome
)
and
particularly
,
it
hits
the
markt
slaves
of
the
Beast
,
and
inflicts
a
sore
Plague
on
them
,
&c.
But
that
he
ascribes
to
the
Reformation
,
and
also
he
does
hereby
apply
a
particular
Sense
to
the
first
Vial
,
making
it
a
real
Plague
,
after
he
had
said
,
that
it
s
to
be
taken
in
a
general
Sense
,
to
correspond
with
the
Cortex
of
the
rest
of
the
Vision
,
which
implys
it
to
be
no
real
Plague
.
His
fancied
laudible
Sense
of
the
Earth
in
the
first
Verse
,
is
not
so
much
as
allowable
;
for
the
Vials
concern
the
Ten-Horned
as
well
as
the
Two-Horned-Beast
.
But
he
endeavours
to
confirm
his
conceits
here
,
by
affirming
them
to
be
Opinions
of
worthy
Interpreters
,
without
naming
any
(
as
is
frequent
with
him
)
and
makes
mine
to
be
a
groundless
Conceit
,
only
from
his
false
Hypothesis
(
which
he
does
with
strange
confidence
adhere
to
)
that
the
Rising
of
the
Witnesses
do
precede
the
Vials
.
And
how
groundless
also
is
his
referring
the
War
of
the
Hussites
to
that
of
the
Beast
with
the
Saints
,
cap
.
13.7
!
whenas
in
that
War
the
Beast
overcomes
the
Saints
,
but
the
contrary
fell
out
in
the
other
War
.
Then
he
says
,
That
I
have
no
Evasion
of
this
Evidence
of
truth
(
viz.
of
his
said
Hypothesis
)
but
by
an
unworthy
vilifying
of
the
Reformation
;
whenas
I
have
given
such
Reasons
in
my
Remarks
against
its
being
the
Rising
of
the
Witnesses
,
as
he
hath
not
at
all
Evaded
,
nor
is
like
to
do
it
,
and
say
nothing
of
the
Reformation
,
but
what
is
consisting
,
I
hope
,
with
giving
all
due
Honor
to
it
.
But
the
Dr.
is
so
short-sighted
in
the
Mysteries
of
those
Prophecies
which
he
undertakes
to
expound
,
that
he
cannot
see
any
thing
in
them
amounting
to
much
more
than
such
a
State
as
the
Reformation
,
which
makes
him
so
magnifie
it
,
and
have
as
gross
apprehensions
of
the
Glorious
Description
of
Christ's
Kingdom
,
as
Nicodemus
had
of
the
New
Birth
.
Whereby
,
all
due
estimating
of
the
Reformation
is
reputed
by
him
a
vilifying
it
;
and
my
so
estimating
it
,
is
reproached
by
him
here
with
much
wrath
and
claimour
;
in
doing
whereof
,
he
acts
the
Part
of
those
Dreamers
in
Jude
mentioned
by
him
,
viz.
speaks
evil
of
things
he
understands
not
,
&c.
What
he
says
here
of
Political
Government
,
hath
already
,
and
will
again
be
spoken
to
.
As
to
his
saying
,
That
he
hath
Noted
before
,
that
the
Spirit
of
Life
entring
into
the
Witnesses
,
hath
not
a
Spiritual
,
but
a
Political
Sense
,
I
have
shewed
before
,
that
it
hath
no
Political
Sense
but
what
is
also
Spiritual
.
The
Dr.
comes
next
to
defend
his
imputing
the
Rancorous
sore
of
the
first
Vial
to
the
Reformation
,
and
not
to
the
Vial
;
and
in
behalf
thereof
,
says
,
That
it
's
sufficient
that
the
sore
rage
in
the
time
of
the
Vial-Angel
,
and
that
what
happened
in
the
time
of
any
Angel
,
is
attributed
to
him
,
whether
he
contributed
any
thing
to
it
or
no
;
than
which
,
what
can
be
more
rashly
said
.
There
's
to
each
Trumpet
and
Vial
a
certain
Judgment
or
Plague
allotted
to
be
executed
,
and
if
any
Plagues
besides
them
fall
out
in
any
of
their
Intervals
,
How
can
that
be
imputed
to
them
which
they
are
not
concerned
in
,
as
Gods
Instruments
,
to
bring
to
pass
?
But
in
defence
of
so
strange
an
Assertion
,
the
Dr.
says
(
as
sporting
,
rather
than
arguing
)
Nor
does
any
imagine
that
the
Locusts
or
Euphratean
Horse
men
were
blown
out
of
the
fifth
or
sixth
Trumpet
:
Nor
surely
could
any
have
imagined
,
that
the
Dr.
would
talk
so
vainly
.
And
the
like
is
to
be
said
of
the
Rider
of
the
Red-horse
,
and
also
of
all
the
Horses
in
the
four
first
Seals
,
as
of
the
Trumpets
and
Vials
;
as
appears
both
by
the
Representation
of
them
suiting
to
the
things
described
to
follow
in
their
Intervals
,
and
also
by
the
same
being
ascribed
to
them
,
&c.
So
that
,
the
Dr's
Sense
of
the
second
Seal
,
is
but
an
endeavouring
to
defend
one
absurdity
with
another
.
And
whereas
he
says
,
That
it
's
something
idiotical
to
think
otherwise
of
these
things
:
It
's
so
but
according
to
his
delirant
Conception
of
them
.
But
then
he
says
,
If
there
must
be
some
real
Activity
in
the
first
Vial-Angel
,
he
will
suppose
that
Angel
to
Commissionate
some
Spirits
to
actuate
with
Rage
and
Madness
those
so
affected
with
Rage
,
&c.
Admit
which
strained
supposition
,
yet
the
Reformation
continues
still
the
cause
of
the
Rage
,
&c.
and
those
Spirits
are
but
heighteners
of
it
.
Besides
,
What
Sense
is
it
to
make
that
Angel
a
heightner
of
their
Enmity
and
Rage
against
the
Reformation
,
who
is
to
Plague
them
for
the
same
?
That
which
the
Dr.
calls
Calumny
here
,
is
indeed
the
noting
manifest
Incongruities
in
his
Exposition
.
He
makes
the
Reformation
to
be
the
Rising
of
the
Witnesses
;
so
that
,
till
it
be
compleated
,
the
Witnesses
are
not
risen
;
and
consequently
the
seventh
Trumpet
hath
not
begun
to
sound
,
and
so
,
according
to
him
,
no
Vials
are
till
then
poured
out
.
But
if
the
first
Vial
be
an
exulcerate
Rage
at
the
Reformation
or
Rising
of
the
Witnesses
,
then
surely
it
must
begin
with
it
(
and
the
Dr.
says
,
it
began
presently
after
,
when
the
Reformation
was
young
and
tender
,
&c.
)
and
increase
as
it
does
,
and
become
to
its
height
when
the
other
is
so
,
and
so
does
synchronize
therewith
.
And
if
the
second
Vial
was
the
deadness
and
hopelesness
of
Affairs
,
&c.
by
reason
of
the
Reformation
,
then
,
though
it
commenceth
not
altogether
so
early
as
the
first
Vial
,
yet
by
that
the
Reformation
becomes
prevalent
,
it
must
commence
also
,
and
the
completion
of
the
one
will
be
so
also
of
the
other
;
and
indeed
was
more
so
then
,
than
it
hath
been
since
,
by
reason
of
the
Reformation
its
proving
Retrograde
,
instead
of
making
a
Progress
.
So
that
,
the
Reformation
and
the
first
and
second
Vials
(
which
according
to
the
Dr.
are
to
fall
out
successively
)
will
synchronize
at
the
accomplishment
of
them
at
least
,
(
according
to
his
Account
of
them
)
if
not
at
the
Commencement
of
them
:
Besides
,
the
exulcerate
Rage
in
the
first
Vial
,
and
Deadness
and
Hopelesness
of
Affairs
in
the
second
,
being
the
Plagues
inflicted
,
they
cannot
be
the
Vials
,
&c.
but
they
being
inflicted
,
or
caused
by
the
Reformation
,
that
must
be
the
Vial
to
both
these
Plagues
;
and
what
grosser
Incongruities
can
there
be
than
these
?
Yet
further
,
the
Papists
were
not
reduced
to
such
Deadness
and
Hopelessness
of
Affairs
by
the
Reformation
,
but
have
continued
since
brisk
and
lively
,
confidently
hoping
for
a
Recovery
of
what
they
then
lost
,
and
hereunto
ever
busie
in
plotting
,
&c.
The
Dr's
Answer
here
amounts
to
nothing
more
than
a
shewing
that
the
first
and
second
Vial
do
not
,
according
to
him
,
commence
together
;
which
signifies
nothing
in
his
Behalf
,
so
long
as
they
synchronize
(
as
I
have
shewed
)
in
the
completing
or
accomplishing
of
them
;
and
he
cannot
avoid
the
first
Vials
commencing
with
the
Reformation
,
&c.
I
may
add
here
,
that
as
each
of
the
other
Trumpets
hath
some
signal
Transaction
for
the
Commencement
of
it
,
and
does
execute
some
great
Judgment
upon
the
secular
Powers
for
the
Ruining
them
,
so
doubtless
the
seventh
Trumpet
must
agree
with
them
herein
,
and
so
it
does
in
an
eminent
Degree
,
according
to
the
Description
of
it
,
cap
.
11.
but
in
the
Dr's
Account
of
it
,
there
's
nothing
so
Answering
to
them
;
for
he
cannot
assign
any
Time
,
or
Eminent
Transaction
for
the
Commencement
of
its
sounding
,
especially
,
not
of
that
Nature
with
the
other
Trumpets
.
The
Reformation
,
he
agrees
,
does
precede
it
;
and
though
that
be
a
Plague
suitable
to
the
Vials
,
(
and
indeed
is
one
of
them
)
yet
would
it
not
be
so
to
serve
for
one
of
the
Trumpets
.
And
the
exulcerate
Rage
at
it
,
which
he
makes
the
first
Transaction
of
the
seventh
Trumpet
(
besides
what
is
before
said
against
it
)
is
both
in
Respect
of
the
Nature
,
and
small
Importance
of
it
,
far
from
being
a
Transaction
,
suitable
for
the
Commencement
of
that
Trumpet
,
which
does
produce
so
great
a
Revolution
by
the
Kingdoms
of
the
World
becoming
the
Kingdoms
of
our
Lord
,
&c.
The
Command
to
pour
out
all
the
Vials
upon
the
Earth
,
must
be
taken
in
such
a
general
Sense
,
as
to
agree
with
the
particular
pouring
out
of
each
Vial
upon
the
Earth
,
Sea
,
Rivers
,
&c.
and
so
will
not
admit
of
such
a
Sense
,
as
the
Dr.
applys
to
it
;
and
as
I
said
before
,
they
are
poured
on
the
Ten-Horned
,
as
well
as
the
Two-Horned-Beast
,
the
one
being
to
be
destroyed
as
well
as
the
other
;
and
this
Vial
is
poured
on
the
Ten-Horned-Beast
,
the
Sun
signifying
the
secular
Power
,
and
what
the
Vial
is
directly
or
immediately
poured
on
,
must
surely
be
the
Subject
of
the
Plague
.
Therefore
,
to
make
the
Word
of
God
a
Subject
of
a
Vial
,
&c.
with
the
rest
of
the
Dr's
Conceits
thereon
,
are
very
forc't
and
extravagant
.
That
which
the
Dr.
calls
a
necessary
Hypothesis
here
(
viz.
That
the
Object
of
the
Vials
is
the
Two-Horned-Beast
)
I
have
already
shewed
to
be
a
false
one
;
and
whereas
he
would
defend
it
from
the
Two-Horned-Beast
his
possessing
Rome
,
&c.
doubtless
the
Seat
of
the
Beast
hath
here
some
other
Signification
than
Rome
,
as
well
as
in
the
Epistle
to
the
Church
in
Pergamus
,
where
the
Church
,
upon
the
Christian
Profession
being
authorized
by
Authority
,
is
said
to
dwell
where
Satans
Seat
is
,
(
by
which
could
not
be
mean't
Rome
,
for
she
had
dwelt
there
before
as
well
as
then
,
and
in
all
Parts
of
the
Empire
as
well
as
there
)
signifying
the
State
she
was
exalted
to
,
even
to
that
Heavenly
Station
,
which
was
the
Abode
of
Satan
,
till
the
Man-Child
was
caught
up
to
Rule
,
and
he
cast
down
,
&c.
And
so
here
,
by
the
Seat
of
the
Beast
,
seems
to
be
signified
that
State
of
him
,
which
is
the
Foundation
or
Root
of
his
Authority
,
(
in
such
Sense
as
our
Saviour
is
called
the
Root
of
David
)
the
eradicating
of
which
is
the
Purpose
of
this
Vial
,
whereby
his
Kingdom
will
be
filled
with
Darkness
,
which
could
not
be
by
a
Judgment
onely
upon
the
City
.
In
the
rest
of
my
Remark
,
the
Dr.
spyes
Marvels
.
First
,
That
I
suppose
bitter
Invectives
against
the
Sun
,
or
secular
Anti-Christian
Powers
,
like
the
barking
of
Dogs
against
the
Moon
,
to
be
the
pouring
forth
of
this
Vial
.
Thus
wretchedly
does
he
wrest
and
revile
my
Expressions
,
concerning
the
Zealous
Reproving
the
Corruptions
of
the
Anti-Christian
Powers
.
And
though
there
be
,
as
he
says
,
Malecontents
inveighing
against
the
Administration
of
Affairs
in
all
Governments
;
yet
of
what
Consideration
are
they
compared
with
what
is
signified
by
the
scorching
Men
with
Fire
in
the
fourth
Vial
;
which
imports
the
Zealous
Reprovers
to
act
with
so
great
Power
of
Spirit
,
and
Soundness
of
Judgment
,
as
to
be
able
grievously
to
plague
those
they
reprove
,
like
the
Witnesses
who
consume
their
Enemies
with
Fire
out
of
their
Mouths
;
and
as
our
Saviour
is
said
to
smite
the
Earth
with
the
Rod
of
his
Mouth
,
and
with
the
Breath
of
his
Lips
to
slay
the
Wicked
,
Esay
,
11.4
.
Then
next
,
the
Dr.
to
make
me
plainly
contradict
the
Text
,
does
put
an
absurd
Exposition
on
it
.
The
Words
of
it
are
,
The
fourth
Angel
poured
his
Vial
on
the
Sun
,
and
Power
was
given
him
to
scorch
Men
with
Fire
:
Here
he
makes
[
him
]
to
relate
to
the
Sun
,
and
not
to
the
Angel
;
whereas
the
Sun
is
no
Person
to
whom
[
him
]
can
relate
,
(
though
it
may
be
figuratively
described
as
a
Person
,
as
it
is
Psal
.
19.
but
is
not
so
here
)
and
besides
,
it
's
senseless
to
refer
the
scorching
here
,
to
any
other
than
the
Angel
who
inflicts
the
Plague
:
And
having
from
this
absurd
Exposition
inferr'd
my
Contradicting
the
Text
,
he
concludes
,
This
is
fond
enough
;
which
spoken
of
his
own
doings
here
,
is
true
enough
.
After
he
hath
represented
my
Sense
of
this
Verse
so
ill
,
he
proceeds
to
that
which
he
imagines
still
worse
,
more
fond
and
foul
.
What
Achmetes
,
or
,
&c.
taught
me
,
says
he
,
that
the
Seat
of
a
secular
Potentate
is
the
Root
of
his
Authority
?
But
say
I
,
that
State
of
Authority
,
whereby
it
subsists
,
or
on
which
it
stands
,
or
is
seated
,
may
well
be
called
the
Root
or
Foundation
of
it
,
there
being
nothing
but
ordinary
Metaphor
in
it
,
which
needs
no
Achmetes
,
&c.
for
Anthorizing
it
;
what
Cause
therefore
is
there
for
the
Dr's
so
ridiculing
this
Exposition
?
And
as
to
the
principal
,
which
he
calls
Calvinistical
,
or
rather
Jesuitical
and
wicked
Falsehood
,
viz.
Dominum
fundatur
in
Gratia
;
I
say
,
that
it
is
accordingly
as
it
's
made
use
of
.
Some
ignorant
Factious
People
,
who
,
under
Pretence
of
Saint-ship
and
Zeal
,
have
endeavoured
violently
to
intrude
into
Dominion
,
have
made
it
a
wicked
Principal
in
them
,
by
their
abusing
it
.
But
when
God
shall
have
taken
to
him
his
great
Power
to
Reign
by
his
Saints
in
the
World
,
and
the
Lambs
Wife
hath
hereunto
made
her self
ready
,
he
that
shall
not
then
assent
to
it
as
a
true
Principle
,
will
shew
that
he
hath
little
Grace
in
him
.
And
there
's
nothing
in
my
Remark
that
does
imply
this
Principle
but
in
this
true
Sense
of
it
.
The
Dr.
does
next
impertinently
introduce
divers
Scriptures
against
railing
against
Authority
,
as
if
I
had
said
any
thing
to
countenance
it
.
But
all
faithful
Witnessing
to
the
Truth
against
the
evil-doings
of
worldly
Powers
,
is
like
to
be
reputed
Railing
,
by
the
Adversaries
of
it
.
Whereas
he
says
,
That
if
the
asserting
the
Right
of
Christ
to
Rule
,
and
his
Laws
to
be
obeyed
,
be
the
result
of
the
Rising
of
the
Witnesses
,
God
be
thanked
they
are
risen
already
,
&c.
If
he
means
thereby
,
that
in
respect
of
their
asserting
Christs
Right
to
Rule
,
and
his
Laws
to
be
obeyed
,
they
are
risen
though
they
yield
little
obedience
accordingly
,
this
is
but
a
sorry
Account
of
the
Risen
Witnesses
;
making
them
little
better
than
Hypocrites
.
And
he
will
not
,
I
suppose
,
presume
to
say
,
that
Christs
Laws
are
obeyed
,
or
that
to
promote
obedience
to
them
,
is
the
predominant
Spirit
among
his
Risen
Witnesses
;
till
which
be
,
they
can
be
risen
but
to
small
purpose
.
The
Dr's
saying
,
That
the
Root
of
all
Authority
is
God
himself
,
will
be
easily
agreed
to
,
but
he
makes
a
strange
use
of
it
:
Therefore
,
says
he
,
they
are
Witnesses
with
a
Witness
,
that
on
pretence
of
Christs
Right
to
Rule
,
will
strike
at
the
Root
of
all
Authority
,
God
himself
,
and
so
be
guilty
of
{αβγδ}
,
as
the
ancient
Giants
,
&c.
Shall
those
called
,
Chosen
,
Faithful
,
by
whom
Christ
overcomes
the
Kings
of
the
Earth
who
War
against
him
,
cap
.
17.4
.
be
guilty
of
{αβγδ}
?
Yet
God
being
the
Root
of
all
Authority
,
must
be
so
of
the
Authority
of
those
Kings
.
But
surely
it
can
be
no
fighting
against
him
,
to
adhere
to
such
Authority
as
he
is
pleased
to
establish
,
against
such
as
he
is
pleased
to
abolish
.
So
that
the
Dr.
may
be
charged
with
the
same
guilt
in
a
high
Degree
,
which
he
would
fix
on
others
,
whilst
he
does
thus
impugne
the
Authority
of
God
in
his
Son
Christ
Jesus
.
Wherefore
,
whereas
he
says
,
That
my
Interpretation
of
these
Two
Vials
does
imply
a
Doctrine
extreamly
Un-Christian
and
Un-sound
;
it
's
his
want
of
sound
Judgment
that
makes
it
seem
so
to
him
.
The
Entireness
of
the
Turkish
Empire
is
like
to
be
a
Defence
of
the
Mystical
Babylon
against
the
Kings
of
the
East
,
if
by
them
be
meant
the
Jews
and
Eastern
Nations
.
But
I
conceive
them
to
have
further
meaning
(
yet
not
excluding
that
)
and
that
the
drying
up
of
Euphrates
signifies
otherwise
than
such
mutation
in
the
Turkish
Empire
,
though
it
may
have
that
meaning
also
,
and
so
concur
with
that
saying
,
cap
.
11.14
.
The
Second
Wo
is
past
,
and
the
Third
Wo
cometh
quickly
.
For
whilest
that
Empire
continues
the
the
Second
Wo
is
not
past
(
and
therefore
the
Third
Wo-Trumpet
cannot
have
long
since
sounded
,
as
the
Dr.
does
vainly
imagine
)
but
the
breaking
of
that
Empire
will
be
the
finishing
of
the
Sixth
(
or
Second
Wo
)
Trumpet
.
And
then
the
Third
Wo
it
's
coming
quickly
,
whereby
the
Kingdoms
of
the
World
become
the
Kingdoms
of
our
Lord
,
&c.
does
well
answer
to
the
preceding
drying
up
of
Euphrates
,
to
make
way
for
the
Kings
of
the
East
,
&c.
It
's
impossible
,
says
the
Dr.
but
that
there
should
be
a
commutation
of
Iconisms
in
this
Vision
,
whenas
there
's
no
colour
for
it
.
But
first
,
I
cannot
concur
with
his
making
the
Dragon-Party
to
be
Pagans
and
Infidels
,
but
take
them
to
be
such
as
bear
the
Name
of
Christians
as
well
as
the
Beast
and
False
Prophets
,
though
they
do
not
become
Members
of
either
Politick-Body
,
but
only
are
voluntary
Adherers
to
them
,
and
Abetters
of
their
Interest
,
being
the
Servants
of
Sin
and
Satan
,
as
well
as
they
.
Of
such
there
are
multitudes
,
who
being
not
linkt
with
the
Beast
or
False
Prophet
,
in
those
Politick-Bands
wherewith
they
are
held
,
who
are
Members
of
either
of
those
Bodies
,
require
a
more
immediate
instigation
of
the
Devil
to
draw
them
to
join
with
them
at
the
great
Day
,
&c.
And
this
seems
signified
by
the
unclean
Spirit
going
out
of
the
Mouth
of
the
Dragon
,
&c.
But
it
's
not
likely
,
that
the
Pagan
Powers
will
be
concerned
to
engage
in
the
contest
between
the
Christian
and
Anti-Christian
Party
,
which
would
be
perillous
to
them
,
and
also
against
their
Interest
,
who
by
the
prevailing
of
the
Christian
Party
,
are
to
walk
in
the
light
of
the
New
Jerusalem
,
and
bring
their
Glory
and
Honour
to
it
.
Also
,
it
's
not
likely
that
the
Anti-Christian
Party
(
who
,
though
such
hypocritical
Professors
of
Christianity
,
have
been
always
zealous
in
its
behalf
against
Paganism
)
should
become
guilty
of
so
great
Scandal
,
as
to
engage
Pagan
Princes
then
in
their
behalf
.
But
then
,
as
to
the
fancied
commutation
of
Iconisms
,
the
Dr.
says
,
That
here
is
a
representation
of
all
the
Anti-Christian
Forces
drawn
out
to
fight
against
the
Evangelical
Party
,
in
the
Fields
of
Armageddon
,
but
no
fight
thereon
,
&c.
And
what
an
absurd
supposition
is
it
,
that
they
should
be
so
drawn
up
to
no
purpose
!
But
after
they
are
so
drawn
up
,
immediately
the
Seventh
Vial
is
poured
out
there
(
though
the
Dr.
says
the
contrary
)
which
signifies
both
the
Fight
and
the
Success
thereof
.
And
the
Battle
being
so
over
,
there
's
no
occasion
for
continuing
the
Vision
(
according
to
the
Dr's
strange
fancy
)
by
commutation
of
Iconisms
.
So
that
,
all
his
pretty
Conceits
thereon
(
of
which
more
after
)
come
to
nothing
.
Yet
how
freakish
soever
they
be
,
he
is
so
taken
with
them
,
and
strongly
perswaded
of
them
,
as
to
say
,
of
them
,
One
must
wink
hard
who
can
keep
his
Eyes
from
introducing
so
clear
Truth
.
The
Great
City
(
which
he
makes
to
answer
to
the
tri-partite
Forces
,
&c.
by
commutation
,
&c.
)
is
plainly
the
Great
Babylon
(
as
it
's
here
called
,
and
also
the
Great
City
,
as
being
so
well
known
,
&c.
)
and
to
make
the
Christian
Party
a
Part
of
it
is
Monstrous
;
and
so
it
is
to
imagine
,
that
three
such
distinct
,
yea
opposite
Parties
,
as
the
Christian
,
Anti-Christian
,
and
Infidel-Party
,
should
be
signified
by
a
City
,
which
signifies
a
Politick-Body
united
by
Laws
,
&c.
And
it
's
no
less
so
,
that
they
are
represented
to
be
Assembled
in
Armageddon
,
for
no
other
end
,
but
the
Thundering
of
the
Boanergeses
over
them
,
&c.
or
rather
to
no
purpose
at
all
;
for
that
Thundering
Preaching
,
is
not
supposed
to
be
till
after
the
commutation
of
Iconisms
,
whereby
the
Scene
in
Armageddon
is
ended
.
And
it
will
then
concern
but
a
Third
Part
of
the
City
;
the
Evangelick
Party
not
needing
it
,
and
the
Babylonian
Party
remaining
,
he
says
,
obdurate
against
it
.
So
that
this
vast
Concourse
in
Armageddon
comes
to
nothing
,
if
there
be
no
other
occasion
of
their
meeting
there
,
than
for
the
Boanergeses
to
Thunder
over
them
,
&c.
And
how
comes
the
three
unclean
Spirits
to
stickle
,
to
gather
together
those
Parties
they
are
sent
forth
to
,
if
there
be
no
other
purpose
of
their
meeting
than
such
as
they
will
be
far
from
promoting
?
As
to
the
Beast
and
False
Prophet
,
they
must
undoubtedly
be
Two
Parties
of
the
Great
City
,
notwithstanding
,
what
the
Dr.
says
to
the
contrary
;
and
as
to
the
Third
Party
,
though
there
be
no
mention
here
of
slaying
by
the
Sword
,
&c.
yet
there
's
mention
of
it
,
cap
.
19.
ver
.
20
,
21.
which
my
Remark
refers
to
,
and
where
there
's
the
same
Division
of
the
City
into
three
Parts
,
as
here
.
And
as
to
the
Dr's
.
saying
that
the
Beast
and
the
False
Prophet
were
as
much
Two
before
the
Fight
,
as
after
;
I
say
,
that
before
the
Fight
they
are
Two
Parties
United
,
and
after
it
,
they
are
Two
Parties
divided
and
broken
.
Besides
,
after
the
Fight
,
many
of
those
Two
Parties
do
doubtless
become
penitent
,
and
so
become
of
the
Third
Part
slain
with
the
Sword
,
&c.
and
they
that
do
not
so
are
only
then
to
be
reckoned
of
those
Two
Parties
.
Therefore
the
Dr.
does
vainly
make
the
slain
with
the
Sword
to
be
his
Draconick
Party
,
whenas
they
are
the
converted
of
all
the
Three
Anti-Christian
Parties
.
So
that
,
there
proceeds
from
the
Fight
,
a
Tri-partition
of
the
Anti-Christian
Party
,
different
from
the
Parties
it
was
composed
of
,
and
the
Dr's
Tri-partition
before
the
Fight
is
Monstrous
,
as
before
Noted
;
and
his
Logick-Rule
,
that
there
's
Reciprocatio
Distributionis
Partium
cum
toto
,
impertinently
introduced
.
It
's
done
,
does
so
plainly
here
answer
to
the
same
Words
,
cap
.
21.6
.
and
to
the
Mystery
of
God
shall
be
finished
,
cap
.
10.7
.
as
to
make
it
hardly
to
be
questioned
,
but
that
they
signifie
the
same
Time
and
Thing
.
Which
if
they
do
,
it
subverts
the
Dr's
great
Notion
of
placing
the
Vials
within
the
Seventh
Trumpet
,
and
of
branching
it
into
Seven
Thunders
,
and
also
of
making
the
Reformation
the
Rising
of
the
Witnesses
,
&c.
Yet
he
does
,
cap
.
10.
slyly
pass
it
by
(
as
I
have
there
noted
)
without
giving
any
Answer
to
it
,
and
here
slights
it
,
with
calling
it
a
fond
Fancy
which
he
had
refuted
before
,
when
he
had
said
nothing
to
it
.
Then
,
as
to
his
calling
it
a
precarious
Dream
,
That
all
political
Governments
shall
cease
;
and
to
his
saying
,
That
the
Mystery
of
God
is
finished
,
if
the
Anti-Christian
Governments
cease
,
and
a
true
Christian
Policy
that
effectually
supports
the
Kingdom
of
Christ
,
and
Purity
of
Gods
Worship
,
be
established
;
I
say
,
How
will
such
Christian-Policy
be
established
?
Will
it
be
by
any
other
Means
than
God's
Reigning
by
his
Saints
in
the
New
Jerusalem
?
Wherein
the
Throne
of
God
and
the
Lamb
shall
be
,
and
so
enlighten
the
same
,
as
to
make
it
not
need
the
Light
of
the
Sun
,
viz.
those
Politick
Governments
which
formerly
enlightened
the
World
.
If
he
will
call
this
a
Christian-Policy
,
we
are
agreed
;
but
he
,
in
all
his
Discourses
on
this
Subject
,
shews
himself
to
have
far
different
Apprehensions
from
the
Account
which
Scripture
gives
of
it
,
imagining
that
the
Government
will
then
be
upheld
by
Politick-Laws
,
and
be
appropriated
to
Kings
and
Princes
of
Nations
,
&c.
And
my
Representation
of
the
State
of
those
Times
,
according
to
the
plain
Account
of
them
in
Scripture
,
he
here
calls
an
extravagant
Fancy
,
tending
only
to
Enthusiastick
Anarchy
;
whenas
it
tends
only
to
the
Establishing
of
that
Judgment
and
Righteousness
on
the
Earth
,
which
is
not
otherwise
attainable
unto
.
He
says
again
,
That
the
New
Jerusalem
,
and
New
Heaven
and
Earth
,
is
a
New
Policy
,
wherein
reigneth
Righteousness
;
But
then
say
I
,
That
it
's
a
Policy
of
that
Nature
,
as
I
have
out
of
Scripture
described
,
by
which
only
the
Reign
of
true
Righteousness
can
prevail
in
the
World
.
Then
he
says
,
That
it
's
a
gross
Mistake
in
me
,
that
I
think
he
supposeth
the
Anti-Christian
Party
to
be
converted
by
the
Boanergeses
,
when
it
's
the
Infidel-Party
:
But
I
have
shewed
before
,
how
groundless
is
his
Supposition
of
such
Infidel-Party
,
and
doubtless
,
some
considerable
Part
of
the
Anti-Christian
Party
will
be
converted
by
the
Victory
of
the
Great
Day
of
God
,
and
Revolution
thereon
,
though
they
could
not
be
so
wrought
upon
by
Preaching
:
So
that
,
If
I
have
mistaken
him
,
it
's
not
so
much
as
he
hath
mistaken
the
Truth
.
The
pouring
forth
of
the
Vial
into
the
Air
,
does
doubtless
signifie
according
to
my
Sense
thereof
,
whereas
the
Dr's
Sense
is
(
as
is
frequent
with
him
)
a
turning
a
Plague
into
a
Blessing
.
Here
is
signified
the
absolute
Overthrow
of
Satan's
Power
,
the
binding
him
is
a
Restraint
of
him
from
attempting
by
New
Practises
to
recover
the
same
.
The
Voices
,
Thunderings
and
Lightenings
,
do
doubtless
signifie
here
,
as
in
cap
.
8.5
.
and
cap
.
11.19
.
And
as
to
the
Promulgation
so
of
the
Law
on
Mount
Sinai
,
&c.
that
was
to
affect
the
People
with
Terrour
,
suitable
to
their
Servile
State
under
the
Paedagogy
of
the
Law
,
but
is
altogether
unsuitable
for
the
Promulgation
of
the
Gospel
.
Nor
is
there
any
Ground
for
his
supposing
that
the
Hail
falls
on
any
other
than
those
,
on
whom
the
rest
of
the
Plagues
of
this
Vial
fall
;
nor
for
supposing
the
Cities
of
the
Nations
here
,
to
signifie
any
other
than
such
as
belong
to
the
Anti-Christian
Party
;
and
the
distinct
Execution
,
which
he
imagines
to
be
done
upon
Babylon
,
(
viz.
the
abolishing
of
her
Power
)
is
not
,
as
I
have
noted
before
,
cap
.
14.20
.
imaginable
to
be
otherwise
effected
,
than
by
such
a
Victory
in
Armageddon
,
as
I
have
there
given
an
Account
of
.
There
's
no
Great
City
here
meant
but
the
Great
Babylon
,
and
the
Great
City
which
the
Dr.
fancieth
,
is
no
better
than
building
Castles
in
the
Air
;
and
it
's
of
the
City
Babylon
that
I
make
the
Dragons
Party
a
Part
(
so
that
the
Dr.
does
as
much
mistake
me
here
,
as
I
did
him
before
)
;
and
whom
I
understand
by
that
Party
is
before
delivered
,
and
also
my
Tripartition
Defended
,
and
the
Nullity
of
his
Discovered
.
CHAP.
XVII
.
THE
Dr.
does
here
,
and
elsewhere
wrest
and
misrepresent
what
I
say
,
to
make
it
fit
for
his
vilifying
and
reproaching
.
What
I
have
said
concerning
the
Blapheming
of
Saints
,
is
spoken
of
them
who
really
are
so
,
and
are
reproached
for
their
being
so
;
and
,
What
is
this
to
such
as
he
calls
immorigerous
Saints
,
who
fancy
themselves
Saints
,
but
deserve
not
the
Title
?
He
seems
to
be
Conscious
of
the
Truth
,
of
what
I
have
said
,
which
makes
him
so
mis-represent
it
,
to
give
Countenance
to
his
gain-saying
it
.
But
I
have
said
enough
in
Defence
of
it
,
cap
.
13.
Whereas
the
Dr.
thinks
it
a
frekish
Conceit
to
extend
the
meaning
of
Blasphemy
to
the
Idolizing
of
the
Beast
,
as
well
as
to
the
Worshipping
of
Idols
,
〈…〉
not
said
,
That
all
shall
Worship
him
whose
Names
are
not
written
in
the
Book
of
Life
,
&c.
cap
.
13.
ver
.
8.
So
that
,
there
's
such
an
Idolizing
of
him
,
as
none
written
in
the
Book
of
Life
will
be
guilty
of
.
But
,
Why
must
this
make
Saints
and
Angels
full
of
Names
of
Blasphmy
,
by
reason
of
the
Idolizing
them
?
For
whatever
Worship
is
done
to
them
,
if
they
do
not
accept
or
allow
of
it
,
it
cannot
affect
them
with
guilt
;
but
the
Worship
of
the
Beast
is
such
as
he
does
both
accept
and
extort
.
So
that
,
the
Name
of
Blasphemy
written
on
him
,
may
as
well
have
reference
thereunto
,
as
to
the
other
Idolatries
he
enjoyns
.
The
Dr.
says
,
That
this
is
a
large
Remark
,
and
therefore
hath
room
for
many
Errours
;
yet
hath
not
been
able
to
discover
any
in
it
.
The
first
Errour
he
makes
to
be
,
my
affirming
a
Kingdom
to
be
called
{αβγδ}
a
Wild-Beast
,
from
Oppression
and
Violence
,
and
Fraudulent
management
of
Affairs
in
Government
,
as
if
,
says
he
,
it
were
such
a
Wild-Beast
as
to
tear
and
devour
its
own
Flesh
.
But
worldly
Governments
may
be
destructive
enough
to
be
called
{αβγδ}
,
though
they
be
not
so
wild
as
the
Dr.
does
extravagantly
suggest
.
As
if
they
be
so
addicted
to
satisfie
Ambition
and
other
Fleshly
Lusts
,
as
in
order
thereunto
not
to
spare
heavily
Burdening
their
Subjects
,
and
also
freely
Sacrificing
their
Lives
in
War
,
&c.
and
have
no
further
care
of
them
or
concern
for
them
,
than
Policy
and
Interest
does
move
them
to
it
,
as
men
are
careful
for
their
Cattle
which
labour
for
them
,
and
which
they
fat
for
the
Slaughter
.
But
the
Dr.
would
have
a
Kingdom
called
a
Beast
,
in
respect
of
its
Ravening
upon
other
Beasts
or
Kingdoms
;
which
I
agree
to
,
but
that
does
not
exclude
,
but
include
my
Sense
;
for
,
How
can
they
so
Raven
upon
other
Kingdoms
without
oppressing
their
own
in
order
thereunto
,
and
exposing
their
Lives
to
Slaughter
in
Bloody
Wars
,
&
c
?
And
though
as
he
says
,
a
whole
Kingdom
is
but
an
entire
Beast
,
yet
it
's
the
Politick-Governing
Part
to
which
that
Title
properly
belongs
.
But
he
says
further
,
that
the
constant
Sense
of
Beast
in
Prophetick
Style
does
respect
its
Ravening
on
other
Kingdoms
,
without
giving
any
Reason
for
it
,
or
any
Answer
to
my
Reasons
against
it
.
Yet
I
agree
that
Sense
to
be
aimed
at
also
,
but
mine
is
chiefly
intended
,
as
being
the
constant
Domestick
State
of
Kingdoms
,
whereas
the
other
falls
out
only
as
occasion
and
opportunity
serve
,
&c.
Then
he
says
,
That
Beast
is
repeatedly
used
in
Daniel
and
the
Apocalypse
in
that
Sense
,
but
with
a
more
precise
regard
to
the
Kingdom
of
the
Son
of
Man
:
Whereas
the
Four
Beasts
in
Daniel
signifying
the
Four
great
Kingdoms
which
should
successively
arise
,
have
no
regard
to
his
Kingdom
,
save
that
the
little
Horn
at
the
end
of
the
Third
Kingdom
,
and
the
latter
Part
of
the
Fourth
Kingdom
signifie
things
which
concern
his
Kingdom
;
but
the
Apocalypse
speaks
of
no
Beast
but
the
Anti-Christian
Powers
,
and
so
must
needs
concern
the
Kingdom
of
the
Son
of
Man
.
The
Dr.
at
length
concludes
,
that
{αβγδ}
includes
Idolatry
as
well
as
Cruelty
,
which
I
shall
not
gain-say
;
so
long
as
he
allows
my
Sense
to
be
mainly
intended
,
as
doubtless
it
must
be
,
both
from
the
proper
signification
of
{αβγδ}
,
and
also
from
its
Prophetically
signifying
a
Body-Politick
,
which
it
becoming
by
its
being
united
and
upheld
by
Secular
Power
,
that
Power
must
doubtless
be
chiefly
respected
in
the
Title
of
{αβγδ}
.
And
therefore
the
Four
Beasts
in
Daniel
are
called
Kings
(
or
Kingdoms
)
without
any
mention
of
Idolatry
,
which
shews
the
Title
of
{αβγδ}
to
be
given
in
respect
of
the
Politick-State
,
&c.
How
groundlesly
does
the
Dr.
add
,
that
the
Saracens
nor
Turks
are
Typified
by
{αβγδ}
,
because
not
guilty
of
external
gross
Idolatry
!
whenas
,
as
such
several
Beasts
are
used
in
Daniel
to
Typifie
several
Kingdoms
,
as
were
most
apt
to
represent
them
,
so
such
Animals
are
used
to
Typifie
the
Saracens
and
Turks
as
were
most
apt
to
represent
them
,
and
the
effects
of
their
invading
the
Roman
Empire
,
especially
,
in
what
is
common
to
the
Types
of
each
Nation
,
viz.
their
having
Serpentine-Tails
wherewith
they
did
hurt
men
,
&c.
signifying
thereby
their
Serpentine
subtlety
and
Venom
,
in
stinging
and
tormenting
Men
with
their
hot
fierce
Zeal
they
exprest
against
Idolatry
,
whenas
they
appeared
to
have
as
much
of
the
Devil
or
Destroyer
in
them
,
as
those
against
whom
they
shewed
so
much
Zeal
for
God
.
I
admit
of
his
saying
,
That
Kingdoms
are
called
{αβγδ}
,
especially
for
their
being
Man-keen
,
but
in
a
much
more
general
Sense
than
he
understands
it
.
Nor
is
it
Idolary
but
Cruelty
that
makes
them
so
Man-keen
,
though
Idolatry
is
like
to
have
some
heightening
influence
thereon
.
And
though
Daniel
and
the
Apocalypse
do
take
notice
of
no
Kingdoms
by
the
Name
of
Beasts
but
such
as
were
Idolatrous
,
it
's
because
all
Pagan
Kingdoms
were
such
,
and
the
Apocalyptick-Beast
is
but
a
reviving
of
Paganism
under
another
Profession
.
Yet
in
Daniel
7.12
.
is
mention
of
Kingdoms
named
Beasts
,
which
will
not
be
Idolatrous
:
Of
which
more
after
.
My
Second
Errour
the
Dr.
makes
to
be
that
which
he
says
,
is
wonderful
bold
and
daring
,
viz.
my
affirming
,
that
by
the
Beast
only
,
the
Secular
State
is
understood
.
The
[
only
]
is
of
his
own
addition
,
for
I
do
not
deny
but
that
a
respect
to
Idolatry
,
may
be
had
in
the
Title
of
{αβγδ}
,
though
there
's
little
need
to
suppose
it
,
when
Idolatry
is
signified
by
the
Blasphemous
Heads
.
But
that
{αβγδ}
,
mainly
respects
the
Secular
State
,
is
so
evident
a
Truth
,
that
it
's
wonderful
bold
in
the
Dr.
to
censure
it
so
,
having
so
little
to
say
against
it
.
And
how
strange
is
his
Assertion
,
That
it
's
not
so
much
the
Civil
State
as
the
Religion
of
the
Empire
which
John's
Description
of
the
Beast
aims
at
,
whenas
all
the
Description
of
it
respects
the
Civil
State
!
As
it
's
being
a
Scarlet-coloured
Beast
,
and
its
Warring
against
the
Saints
and
overcoming
them
,
and
its
having
Ten
Horns
signifying
Ten
Kings
,
also
its
Heads
are
called
Kings
,
and
nothing
of
it
is
said
which
concerns
Religion
,
but
its
Blasphemous
Heads
.
And
with
what
Sense
does
he
say
,
That
the
Religion
Established
by
Law
is
as
much
the
Law
of
the
Empire
,
and
as
Essential
to
such
a
Beast
,
as
the
Civil
Institutes
,
and
therefore
it
must
give
a
new
Denomination
to
the
Empire
when
the
Religion
is
changed
?
Whenas
no
kind
of
Law
is
Essential
to
the
Legislative
Power
,
but
receives
its
Essence
from
it
,
and
therefore
no
change
of
the
Law
does
make
any
change
in
the
Power
.
And
no
better
Sense
is
his
saying
,
That
the
Laws
are
not
at
all
involved
in
the
Description
of
the
Beast
,
but
only
the
several
Forms
of
Soveraignty
;
whenas
all
those
Forms
are
Civil
(
except
the
last
,
which
is
also
so
in
substance
,
being
likewise
Politick
Worldly
Power
,
though
under
another
Name
and
Appearance
,
and
therefore
hath
the
Title
of
King
as
well
as
the
rest
)
and
Head
a
Secular
Beast
,
and
so
must
needs
involve
the
Laws
which
make
them
such
.
As
to
what
he
makes
my
Third
Errour
,
viz.
that
Prophecies
are
chiefly
concerned
in
prefiguring
the
changes
in
the
Civil
State
of
Kingdoms
,
&c.
I
have
oft
shewed
,
that
the
scope
of
the
Apocalypse
is
to
give
an
Account
of
the
State
of
Christ's
Kingdom
that
is
at
length
to
be
settled
on
Earth
,
and
consequently
of
all
the
changes
which
concern
the
Advancement
of
it
:
So
that
,
the
Dr's
applying
the
Opened-Book-Prophecy
to
such
Affairs
of
the
Church
as
he
calls
Purity
of
Worship
,
is
a
False
Principle
,
which
makes
him
toto
Coelo
errare
in
many
of
his
Expositions
;
but
if
he
will
apply
that
Books
Prophecy
to
the
Affairs
of
the
Church
in
general
,
I
agree
with
him
,
for
that
will
concur
with
my
Sense
.
Then
for
a
Fourth
Errour
(
which
he
deduceth
from
the
Third
)
he
says
,
That
it
's
impossible
that
the
Sixth-Headed-Beast
should
continue
the
same
after
it
was
turned
Christian
,
cujus
contrarium
verum
est
.
It
's
more
tolerable
,
says
he
,
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
.
And
why
so
?
Such
an
abrogation
of
Laws
would
have
made
a
great
alteration
in
the
Civil
State
,
leaving
those
Magistrates
to
Act
Arbitrarily
without
any
Rule
of
Laws
,
&c.
whenas
there
's
no
such
alteration
by
the
change
in
Religion
.
And
how
could
those
Ranks
of
Magistrates
be
retained
but
by
Law
?
Then
as
to
my
Fifth
Errour
(
which
he
deduceth
from
the
Fourth
)
I
have
shewed
before
how
much
he
is
out
in
his
Exposition
of
the
Combate
between
Michael
and
the
Dragon
,
and
how
that
doubtless
the
deadly
Wound
by
a
Sword
must
be
taken
in
its
proper
Literal
Sense
,
and
so
must
be
fulfilled
by
the
Barbarous
Nations
,
&c.
The
Sixth
Errour
the
Dr.
makes
to
be
,
my
affirming
the
Ostrogothian
Kings
to
be
the
Seventh
Head
,
and
he
triflingly
distinguisheth
between
Head
and
Soveraignty
of
Rome
,
whenas
doubtless
those
Kings
are
rightly
called
the
Seventh
Head
of
Rome
,
though
not
the
Seventh
Roman-Head
,
they
being
a
Foreign-Head
.
And
is
not
the
next
Head
said
to
be
the
Eighth
(
though
of
the
Seven
,
viz.
the
Seven
Roman-Heads
)
and
must
not
then
the
preceding
Head
be
the
Seventh
.
But
then
,
to
what
he
says
against
those
Kings
being
the
Seventh
Soveraignty
(
as
he
calls
it
)
of
the
Empire
,
That
they
were
Masters
but
of
a
small
Pittance
of
it
,
which
,
he
says
,
is
a
palpable
demonstration
against
that
Assertion
:
I
say
,
that
they
were
Masters
of
as
much
as
was
subject
to
Rome
then
,
or
under
most
of
Her
former
Heads
,
viz.
Kings
,
Consuls
,
Decemvirs
,
Tribunes
,
and
therefore
must
doubtless
be
reckoned
a
Head
of
Her
,
as
well
as
any
of
them
.
And
if
they
be
not
so
,
it
will
falsify
the
Character
or
Description
of
Her
by
Her
Heads
,
for
if
she
be
made
to
have
Seven
Heads
before
them
,
and
one
after
,
they
will
make
Nine
.
The
Seventh
Errour
,
is
a
charging
me
again
with
what
he
hath
done
before
,
viz.
with
great
Ignorance
,
for
calling
the
Eighth
King
the
Eighth
Head
,
but
I
have
already
shewed
his
ignorance
herein
.
But
,
whereas
he
would
make
one
Head
not
Idolatrous
,
because
there
's
but
Seven
Blasph●mous
Heads
:
I
say
,
That
then
it
may
be
as
well
,
or
rather
better
the
Ostrogothian
Kings
than
the
Christian
Emperors
;
those
Emperors
being
not
wholly
free
from
Heathenish
Superstitions
,
and
the
like
springing
up
among
Christians
,
of
which
see
cap
.
13.
ver
.
14.
But
there
's
no
cause
to
infer
,
that
because
but
Seven
Heads
are
said
to
be
Blasphemous
,
the
other
was
free
from
Idolatry
;
for
that
other
being
the
Foreign-Head
,
there
was
no
Description
of
it
intended
,
only
the
mention
of
it
and
its
short
continuance
was
necessary
for
the
clearing
the
Description
of
Rome
by
Her
Heads
.
And
whereas
the
Dr.
makes
that
Head
which
he
supposeth
not
Idolatrous
,
to
be
Head
of
the
Empire
,
but
not
of
the
Beast
:
I
say
,
That
the
Empire
was
then
a
Body-politick
,
and
consequently
a
Beast
;
for
a
Beast
,
in
Prophetick
Style
,
is
nothing
else
but
a
Body-politick
,
which
if
savage
is
called
{αβγδ}
,
if
otherwise
,
{αβγδ}
,
as
cap
.
4.
and
Ezek
.
1.
But
after
such
blind
Arguing
,
the
Dr.
Concludes
,
Who
can
resist
so
clear
Light
?
The
Eighth
Errour
he
does
instance
in
,
is
in
effect
a
re-inforcing
the
Sixth
.
He
says
,
That
there
's
not
one
half-Penny
worth
of
harm
,
if
the
Ostrogothian
Kings
be
not
taken
Notice
of
,
this
Prophecy
respecting
Religion
,
and
not
Civil
Changes
,
&c.
He
might
as
well
have
said
that
it
had
been
as
little
harm
,
if
it
had
taken
no
Notice
of
any
of
the
preceding
Heads
,
for
they
were
all
Civil
Changes
as
well
as
this
;
and
if
this
be
not
taken
Notice
of
as
well
as
they
,
the
Description
of
Rome
by
so
many
Heads
,
is
lost
.
But
to
multiply
the
Number
of
my
Errours
,
the
Dr.
does
,
in
the
Nineth
Place
,
reiterate
what
he
saith
,
he
hath
abundantly
proved
,
viz.
That
{αβγδ}
does
,
Stylo
Prophetico
,
signify
an
Idolatrous
Policy
;
which
Proof
,
that
is
so
abundant
in
his
Imagination
,
we
have
seen
to
be
nothing
in
Reality
.
Nor
does
,
says
he
,
my
accumulation
of
so
many
Scriptures
,
enervate
what
he
hath
said
,
but
only
intimate
the
Male-Administration
of
Affairs
,
&c.
But
the
committing
of
Oppression
and
Violence
by
such
Male-administration
,
is
much
more
aptly
than
Idolatry
signified
by
{αβγδ}
.
And
if
,
to
do
Justice
and
Judgment
is
more
acceptable
to
God
than
Sacrifice
,
than
the
contrary
doings
by
such
Male-administration
,
are
more
likely
than
Idolatry
to
give
Name
to
the
Beast
.
And
whereas
he
would
have
{αβγδ}
to
signify
an
Idolatrous
Empire
Persecuting
the
Church
,
the
same
Title
belongs
to
the
Beast
under
the
first
Heads
,
when
there
was
no
Church
to
Persecute
.
The
Last
Errour
he
accuseth
me
of
,
is
the
casting
an
uncivil
Reproach
on
him
,
in
saying
,
That
what
he
calls
the
plain
natural
Sense
of
that
Description
of
the
Beast
[
The
Beast
that
was
,
is
not
,
and
yet
is
]
is
forc't
and
even
frivolous
.
But
that
it
was
a
reproaching
or
slandering
him
with
matter
of
Truth
,
appears
from
what
I
have
said
formerly
,
and
shall
say
further
,
&c.
And
his
boastful
undertaking
to
prove
my
Sense
such
,
nay
,
coursly
false
and
impertinent
,
will
prove
but
,
Parturiunt
Montes
—
First
,
he
says
,
That
my
affirming
[
The
Beast
that
was
]
is
the
Roman
Empire
,
whether
Pagan
or
Christian
,
is
grosly
false
(
besides
the
defect
,
says
he
,
in
omitting
all
the
preceding
Heads
,
which
yet
is
no
defect
,
because
the
naming
them
also
was
needless
,
there
being
no
dispute
about
them
,
&
e
.
)
but
all
that
he
says
for
Proof
of
this
,
is
but
a
reiterating
what
he
said
before
,
and
what
I
have
already
answered
,
and
shall
add
here
,
That
it
appears
plainly
from
that
saying
in
Dan
.
cap
.
7.12
.
The
rest
of
the
Beasts
had
their
Dominion
taken
away
,
but
their
Lives
were
spared
,
&c.
That
the
Title
of
Beast
is
given
in
respect
of
the
Politick
State
,
or
Civil
Power
;
for
when
,
through
the
prevailing
of
the
Dominion
of
the
Saints
,
the
Dominion
of
those
Beasts
is
taken
away
,
doubtless
,
so
scandalous
a
Part
of
it
as
Idolatry
will
therewith
be
taken
away
,
and
then
there
will
be
the
Title
of
Beast
given
,
where
no
Idolatry
to
be
intended
by
it
.
And
whereas
the
Dr.
says
,
That
if
Idolatry
be
not
of
the
Essence
of
the
Beast
,
it
will
have
Eight
Heads
,
which
,
he
says
,
is
grosly
repugnant
to
the
Vision
;
I
say
,
That
the
Vision
plainly
shews
that
there
are
eight
Heads
,
though
only
seven
Roman-Heads
(
viz.
seven
Heads
of
the
Beast
)
and
the
Dr.
by
this
inference
,
contradicts
himself
(
if
I
understand
him
)
making
the
Pagan
and
Christian
Emperors
distinct
Heads
though
Idolatry
be
not
of
the
Essence
of
the
Beast
,
whereas
before
he
made
them
so
,
because
it
is
of
the
Essence
of
the
Beast
.
Next
the
Dr.
does
strangely
Assert
,
That
the
Incursion
of
the
Barbarous
Nations
did
but
vex
,
and
not
destroy
the
Empire
;
whenas
they
erected
Ten
Kingdoms
therein
independent
on
the
Roman-Authority
,
till
the
Pope
,
by
his
usurpt
Authority
,
became
the
eighth
Head
of
Rome
,
or
seventh
Roman-Head
.
And
if
they
continued
Roman
Laws
,
in
use
,
it
was
only
as
they
were
pleased
to
make
them
their
Laws
,
by
approving
them
,
and
giving
new
Life
to
them
,
&c.
So
that
no
Roman-Laws
continued
in
Force
by
any
Roman-Authority
;
and
therefore
what
ever
use
was
made
of
them
,
it
signified
no
more
subjection
to
the
Roman
Empire
,
than
the
Romans
fetching
the
Laws
of
the
twelve
Tables
from
Greece
,
signified
their
subjection
to
that
Empire
.
And
though
as
the
Dr.
says
,
several
Emperors
were
not
of
the
Roman-Blood
,
yet
they
were
advanc't
to
Rule
by
Roman-Authority
or
Power
,
without
which
they
could
not
be
Roman
Emperors
;
whereas
the
Ostrogothian
Kings
were
Heads
of
Rome
by
their
own
Power
,
as
Foreign
Invaders
of
the
Empire
,
and
so
were
not
concerned
for
any
Roman-Authority
to
Intitle
them
to
Rule
.
And
as
to
his
saying
,
That
Theoderick
was
sent
as
Vice-Roy
to
Zeno
,
I
say
,
That
he
residing
at
Constantinople
in
Friendship
and
Favour
with
Zeno
,
might
well
be
unwilling
to
engage
in
such
an
undertaking
,
without
his
Assent
or
Concurrence
,
lest
he
should
turn
so
valuable
a
Friend
to
become
his
Enemy
;
but
having
overcome
Odoacer
,
he
Reigned
absolutely
as
he
did
,
without
any
dependance
on
the
Eastern
Emperors
.
Also
,
How
could
such
Eastern
Emperors
made
so
by
Election
(
without
any
pretensions
of
Blood
,
as
deriving
from
such
as
had
been
possest
of
the
whole
Empire
)
have
any
good
claim
to
the
Western
Empire
?
But
then
Thirdly
,
The
Dr.
says
again
,
That
I
am
grosly
out
in
affirming
the
Ostrogothian
Kings
to
be
the
seventh
Head
of
the
Empire
(
whenas
I
only
affirm
them
to
be
the
seventh
Head
of
Rome
)
it
being
plainly
ridiculous
and
impossible
,
&c.
though
he
hath
said
nothing
against
my
Assertion
,
but
what
I
have
so
fully
answered
already
,
as
to
make
the
same
appear
little
better
than
ridiculous
.
He
Fourthly
affirms
it
impossible
that
the
Barbarous
Nations
in
subjection
to
the
Roman
Laws
should
be
the
Image
of
the
Beast
,
and
that
for
a
strange
Reason
,
because
the
Image
of
the
Beast
,
is
the
Image
of
the
Red
Dragon
;
whereas
the
Beast
is
the
visible
State
or
Body-Politick
which
the
Empire
was
formed
into
,
and
the
Dragon
the
invisible
Power
which
did
Form
and
Act
the
same
:
So
that
,
the
Image
of
the
Beast
must
be
the
Image
of
that
Body-Politick
.
Whereas
therefore
the
Dr.
says
,
That
I
stand
much
in
my
own
Light
,
in
restraining
my self
to
Politick-Laws
,
not
Laws
of
Religion
,
I
say
,
that
my
Sense
is
restrained
to
the
Body-Politick
formed
by
Civil-Laws
,
what
ever
they
concern
;
and
as
to
his
having
proved
before
,
that
the
Civil-Law
did
obtain
,
&c.
I
have
answered
,
that
so
far
as
they
did
obtain
,
it
was
not
by
any
Roman-Authority
,
whereby
to
make
a
revived
Roman-Beast
.
And
as
to
his
saying
,
That
Justinian
was
not
so
good
a
Painter
as
to
draw
a
true
Image
of
the
Beast
,
&c.
I
say
,
It
's
no
matter
whether
he
was
so
or
no
;
for
the
Image
of
the
Beast
signifies
only
such
a
Politick-State
as
the
former
Beast
,
formed
mostly
after
the
same
Laws
,
whereby
to
uphold
a
worldly
Form
of
Government
to
impugne
the
advancement
of
Christ's
Kingdom
.
Besides
,
what
variations
there
was
from
the
former
Laws
,
it
being
by
the
Imperial
Authority
,
which
exercised
the
same
Power
over
the
former
Beast
,
it
agrees
well
with
the
one
being
the
Image
of
the
other
;
and
those
corruptions
which
were
used
in
those
variations
,
may
serve
as
an
ominous
signification
of
what
would
be
the
consequence
of
the
revived
Ten-Horned-Beast
and
his
Image
,
&c.
The
Dr.
does
Fifthly
,
infer
an
absurd
consequence
from
my
saying
,
That
the
Image
was
compleated
by
making
the
German
Emperours
(
viz.
That
then
the
Beast
will
be
revived
some
Hundred
Years
before
its
Head
)
but
I
have
before
shewed
the
absurdity
to
be
in
his
Inference
,
and
that
the
Beast
is
revived
by
its
subjection
to
the
usurpt
Authority
of
the
Pope
,
whereby
he
became
its
Head
;
but
the
forming
the
Image
to
the
former
Beast
must
be
after
,
else
it
could
not
be
by
the
Popes
Instigation
,
nor
could
he
give
Life
to
it
,
&c.
And
as
to
the
Dr's
saying
Lastly
,
That
the
Pope
had
not
so
little
to
do
as
to
inspire
Life
into
the
Image
,
if
it
were
a
civil
Image
:
I
say
,
That
notwithstanding
its
being
so
,
it
was
his
great
concern
to
do
so
;
for
after
the
Ten-Horned-Beast
became
subject
to
the
Pope
,
the
making
and
giving
Life
to
the
said
Image
,
did
render
the
Beast
much
more
serviceable
to
the
Pope
,
for
the
Supportting
him
,
and
impugning
the
advancement
of
Christ's
Kingdom
,
by
Warring
against
the
Saints
,
&c.
Whereas
therefore
the
Dr.
concludes
my
Sense
of
that
Description
[
The
Beast
that
was
,
is
not
,
and
yet
is
]
to
be
grosly
and
infinitely
false
,
the
Civil
Roman
Constitution
never
ceasing
to
be
,
&c.
I
say
,
That
it
must
needs
cease
to
be
when
the
Roman
Authority
ceased
,
so
that
,
whatever
Roman-Laws
continued
in
use
it
was
by
Vertue
of
a
Foreign
Power
,
&c.
Therefore
he
is
infinitely
out
in
that
his
Assertion
,
and
all
that
he
hath
said
thereon
against
my
Remark
;
and
he
is
no
less
so
,
in
affirming
my
Assertion
to
be
impertinent
,
in
that
it
gives
no
Instruction
concerning
the
State
of
the
Church
as
to
Religion
,
&c.
which
is
an
impertinent
Objection
,
there
being
no
occasion
for
that
Instruction
here
,
the
present
subject
being
a
describing
the
State
of
the
Enemies
of
the
Church
,
the
Anti-Christian
Powers
,
&c.
Here
's
no
trifling
but
what
is
made
by
the
Dr's
.
misrepresentation
;
for
the
plain
easy
Sense
is
,
That
about
the
same
time
that
those
Ten
Kingdoms
become
one
Beast
again
,
by
subjection
to
the
Roman-Authority
,
under
the
New
Head
of
Rome
(
the
Pope
)
the
Great
Captains
and
Princes
of
the
Barbarous
Nations
Setled
in
those
Kingdoms
,
will
assume
the
Title
of
Kings
.
But
Idolatry
must
doubtless
be
the
consequence
of
those
Kingdoms
becoming
subject
to
the
Pope
,
and
that
is
sufficiently
signified
(
as
I
have
formerly
Noted
)
by
the
Blasphemous
Heads
,
&c.
Though
I
do
not
deny
but
that
{αβγδ}
may
have
some
Respect
thereunto
;
So
that
there
's
nothing
of
true
Instruction
in
the
Dr's
Sense
,
but
what
is
included
in
mine
,
with
further
Instruction
also
.
As
to
his
saying
,
What
Justianians
Code
hath
here
to
do
he
knows
not
?
I
say
,
that
his
Laws
did
more
respect
the
making
the
Image
of
the
former
Beast
,
than
the
reviving
of
the
Ten-Horned-Beast
,
for
that
being
revived
by
Subjection
to
the
Pope
,
it
was
the
obeying
of
his
Laws
that
made
it
the
revived
Beast
under
the
New
Head
.
I
know
not
what
the
Dr.
means
,
by
saying
,
That
Theodorick
was
appointed
King
of
Italy
by
Zeno
,
before
Justinians
Time
;
his
Laws
were
in
time
,
enough
for
forming
the
Image
of
the
Beast
thereby
,
and
also
for
helping
the
reving
of
the
Ten-Horned-Beast
,
so
far
as
the
Pope
was
pleased
to
make
use
of
them
,
and
they
were
so
far
made
use
of
by
him
,
that
the
Canon-Law
was
much
framed
by
the
Civil-Law
.
Also
,
if
other
Roman
Laws
,
before
Justinians
(
which
were
but
a
Collection
of
them
)
did
conduce
to
the
same
Purpose
with
his
,
it
's
the
same
thing
.
CHAP.
XVIII
.
THough
by
Michael
be
understood
Illustrious
Persons
instigated
and
acted
by
him
,
yet
those
Kings
and
Princes
that
appeared
for
the
Reformation
,
are
far
from
being
them
;
those
Times
being
far
from
such
as
the
Times
of
Michael
are
described
to
be
,
(
viz.
A
Time
of
such
Trouble
,
as
never
was
,
since
there
was
a
Nation
)
and
from
being
immediately
succeeded
with
such
a
Deliverance
as
Michael's
Time
does
issue
in
.
But
whereas
the
Dr.
does
extend
the
Times
of
Michael
to
the
Affairs
of
the
Sixth
Vial
,
that
is
very
incongruous
to
make
his
Time
of
so
long
extent
,
as
to
reach
from
the
Reformation
(
which
according
to
him
,
precedes
the
first
Vial
)
to
the
sixth
Vial
;
whenas
that
Time
agrees
with
none
of
the
Vials
but
the
sixth
,
which
I
agree
it
may
concern
,
but
not
according
to
the
Dr's
Apprehension
of
it
;
which
,
if
true
,
is
unlikely
to
cause
such
Commotion
as
is
in
Michael's
Time
to
fall
out
.
I
take
therefore
his
troublesome
Times
to
signifie
the
great
Stirs
and
Commotions
that
will
be
,
by
reason
of
the
Preparation
against
the
Battle
of
the
Great
Day
of
God
,
through
the
Instigation
of
the
seven
Thunders
on
the
Lyons
roaring
of
the
one
part
,
and
the
three
Unclean
Spirits
,
cap
.
16.13
.
of
the
other
part
;
and
the
Transactions
of
the
seven
Thunders
,
and
other
Management
of
Affairs
in
order
to
the
Battle
,
I
take
to
be
signified
by
Michael's
standing
up
,
&c.
What
a
strange
Assertion
is
it
,
to
say
,
That
Babylon
is
undoubtedly
said
to
be
the
Habitation
of
Devils
,
after
she
is
utterly
overthrown
and
brought
to
Ruine
!
(
As
if
she
could
then
be
Babylon
still
)
And
that
because
the
haunting
of
Devils
and
Unclean
Birds
,
is
the
Character
of
such
Places
,
and
alluded
to
here
;
whereas
,
whatever
Allusion
there
is
to
those
Creatures
haunting
such
Places
,
yet
here
being
understood
filthy
obdurate
Members
of
Anti-Christ
,
which
Babylon
is
said
to
be
the
Hold
and
Cage
of
,
she
must
continue
in
a
Condition
capable
of
being
so
;
and
the
Allusion
may
be
as
well
to
the
so
haunting
the
Ruines
of
a
City
that
is
but
partly
ruined
;
or
one
but
partly
ruined
,
may
so
allude
to
one
wholly
ruined
.
But
the
Dr.
does
second
this
strange
Assertion
with
another
that
is
stranger
,
viz.
That
the
Voice
from
Heaven
,
Ver
.
4.
to
warn
the
People
of
God
to
come
out
of
Babylon
,
does
Answer
to
the
Voice
of
the
first
Monitory-Angel
,
cap
.
14.
Whenas
the
said
Voice
,
ver
.
4.
does
plainly
respect
the
same
Time
with
the
Voice
of
the
Great
Angel
in
this
Verse
,
in
Reference
to
which
,
it
's
called
another
Voice
;
and
the
whole
Coherence
of
the
Discourse
does
shew
,
That
it
respects
the
same
Time
,
and
such
a
Meaning
as
the
Dr.
gives
,
would
be
abrupt
and
senseless
.
For
after
the
Angels
proclaiming
the
Fall
of
Babylon
here
,
by
reason
of
her
Corruptions
,
&c.
the
Voice
,
ver
.
4.
does
admonish
the
People
of
God
to
come
out
of
her
,
lest
they
partake
of
the
following
Judgments
suddenly
to
be
executed
upon
her
,
for
the
same
,
and
also
are
bid
to
reward
her
as
she
had
rewarded
them
,
&c.
and
therefore
must
respect
such
Times
,
when
the
Evils
they
suffered
from
her
are
over
,
and
when
she
is
to
receive
the
Reward
of
those
,
and
her
other
Sins
which
reach
up
to
Heaven
,
ver
.
5.
Therefore
the
Description
of
so
compleat
an
Overthrow
of
Babylon
,
does
not
shew
,
That
the
bidding
to
go
out
of
her
is
before
her
Fall
,
but
that
it
's
before
the
Destruction
suddenly
coming
upon
her
for
her
Fall
by
her
so
great
Corruptions
,
&c.
But
further
,
that
Admonition
of
the
first
Angel
,
cap
.
14.
was
but
a
cautioning
against
those
Corruptions
they
were
fallen
into
,
and
an
Exhorting
(
with
some
Chastisements
also
to
deter
them
from
continuing
in
them
)
to
prevent
such
Judgments
,
which
attend
such
doings
.
But
the
Voice
,
ver
.
4.
does
import
not
only
a
falling
into
such
Corruptions
,
but
a
being
fallen
by
them
,
and
speedily
to
receive
the
Reward
of
them
,
such
as
shall
be
their
utter
Ruine
.
And
all
the
Pretence
the
Dr.
hath
for
so
great
Incongruities
,
is
his
fancying
here
a
Hysterology
,
which
there
's
no
Colour
for
.
For
that
is
,
when
in
order
to
the
finishing
one
Vision
,
before
the
beginning
of
another
,
things
of
a
latter
Time
,
which
the
first
Vision
reach't
to
,
are
related
before
things
of
a
former
Time
in
the
succeeding
Vision
.
But
here
's
no
Appearance
of
any
such
thing
:
Therefore
,
though
the
Dr.
says
,
That
such
Hysterologies
are
frequent
,
yet
he
would
not
instance
in
any
of
them
,
lest
it
should
appear
how
groundlesly
he
applys
them
.
The
long
Threnodia
of
the
Merchants
here
,
is
not
related
in
Reference
to
them
,
but
thereby
to
set
forth
the
Pomp
,
Splendor
,
and
Delicacy
of
Babylon
,
(
whereby
she
did
so
inrich
the
Merchants
by
her
Traffick
with
them
,
as
to
make
them
lament
her
Fall
)
that
is
,
how
she
lived
to
the
Height
of
all
Carnal
Enjoyments
,
and
therewith
corrupted
the
Nations
she
Ruled
over
,
though
she
pretended
to
be
the
Spiritual
Spouse
of
Christ
;
which
is
Material
to
be
taken
notice
of
,
as
well
as
those
other
Affairs
of
her
and
the
Anti-Christian
Powers
,
which
are
so
much
the
Subject
of
this
Opened-Book-Prophecy
.
And
therefore
the
plain
Literal
Sense
,
in
which
I
take
this
Verse
,
and
the
long
Threnodia
following
,
is
so
far
from
being
sapless
,
in
Comparison
with
the
Dr's
Parabolical
Sense
,
that
it
's
of
much
greater
Import
than
his
,
it
giving
an
Account
of
the
Whorish
Arts
of
Babylon
,
in
richly
adorning
her self
,
and
living
deliciously
,
whereby
to
corrupt
the
Kings
of
the
Earth
,
to
commit
Fornication
with
here
,
&c.
and
so
discovers
one
great
Means
,
whereby
she
introduced
those
Abominations
,
which
the
Doctor
would
have
here
parabolically
signified
;
which
,
as
there
's
no
Ground
for
it
from
the
Text
,
so
there
's
no
need
of
it
,
the
same
being
elsewhere
sufficiently
signified
in
this
Book
.
As
to
his
Asking
,
What
Jurisdiction
hath
Rome
,
as
a
Secular
Trading
City
,
over
other
Trading
Cities
of
the
Empire
?
I
say
,
That
she
hath
otherwise
such
Jurisdiction
over
them
,
as
to
make
them
easily
led
by
her
Example
,
especially
in
things
which
they
are
naturally
so
prone
to
,
and
which
she
useth
such
bewitching
Arts
to
allure
them
to
.
I
Agree
with
him
,
That
Babylon
signifies
a
State
or
Policy
,
as
well
as
the
New
Jerusalem
;
but
what
Advantage
that
is
to
him
,
I
understand
not
,
it
being
such
a
Corrupt
State
,
and
thereby
,
the
Material
City
,
such
a
Sink
of
Wickedness
,
as
will
bring
utter
Destruction
on
both
.
He
Asks
again
triflingly
,
Are
Secular
Merchants
such
profound
Magicians
,
or
so
concerned
to
suck
the
Blood
of
Saints
and
Prophets
?
What
hath
been
said
intimating
any
such
thing
?
But
they
supply
Babylon
with
such
Merchandize
as
she
converts
to
such
Whorish
Trinckets
,
wherewith
to
allure
and
deceive
the
Nations
,
&c.
So
that
my
Sense
,
which
the
Dr.
calls
overmuch
Home-spun
and
Secular
Conceit
,
is
both
the
easie
and
natural
Sense
of
the
Text
,
and
of
weighty
Import
;
whereas
his
Sense
,
which
he
calls
Parabolical
,
is
rather
Chymerical
,
having
little
besides
Fancy
for
its
Support
.
The
Dr.
says
,
That
for
his
Parabolical
Sense
in
this
prolix
Threnodia
,
he
hath
declared
sufficient
Reason
,
he
hopes
,
ver
.
3.
The
Insufficiency
whereof
hath
been
there
laid
open
.
CHAP.
XIX
.
THe
Four
First
Verses
do
not
only
contain
a
Doxology
for
the
Judgment
on
Babylon
,
but
also
and
cheifly
,
for
the
Salvation
obtained
(
as
appears
,
ver
.
1.
by
the
Voice
of
much
People
in
Heaven
,
saying
,
Alleluja
,
Salvation
,
Glory
and
Honour
,
&c.
)
;
for
wherfore
should
they
be
so
much
concerned
to
rejoyce
at
the
Judgment
,
but
in
Respect
of
the
Great
Deliverance
and
Blessings
,
which
befel
them
thereby
?
Therefore
in
Pursuance
of
the
same
Doxology
,
there
comes
a
Voice
from
the
Throne
,
ver
.
5.
saying
,
Praise
our
God
all
ye
his
Servants
,
&c.
And
in
Answer
thereunto
,
there
is
,
ver
.
6
,
7.
An
Alleluja
for
the
Lord
God
Omnipotent
his
Reigning
,
and
the
Marriage
of
the
Lamb
being
come
,
&c.
So
that
the
same
Matter
of
Joy
appears
to
be
intended
in
the
seven
first
Verses
,
viz.
The
Kingdom
of
God
its
being
come
;
which
is
doubly
considered
,
viz.
In
Respect
of
the
Evils
it
Delivers
them
from
,
and
the
Blessings
it
brings
upon
them
:
But
whereas
the
twenty-four
Elders
,
and
four
Beasts
,
did
,
ver.
4.
fall
down
,
&c.
upon
the
Doxology
in
the
preceding
Verses
,
it
seems
to
signifie
the
Doxology
to
be
from
those
whom
they
Represent
.
And
whereas
the
Exhortation
to
Praise
God
,
ver
.
5.
is
to
all
the
Servants
of
God
,
and
all
that
fear
Him
,
&c.
This
seems
to
be
of
a
larger
Extent
,
according
to
the
Sense
given
in
my
Remark
,
and
therefore
is
Answered
,
ver
.
6.
with
the
Voice
of
a
great
Multitude
,
as
of
many
Waters
,
&c.
And
this
is
further
Confirmed
from
the
Voice
,
ver
.
1.
being
said
to
be
of
much
People
in
Heaven
,
viz.
In
the
Heavenly
State
of
the
New
Jerusalem
,
(
the
Time
of
which
being
then
upon
commencing
,
the
Lambs
Wife
having
made
her self
ready
)
whereas
the
Multitude
,
ver
.
6.
are
not
said
to
be
there
.
And
as
there
's
no
Regress
in
the
seven
first
Verses
,
so
there
's
no
Appearance
of
any
in
the
three
following
Verses
.
And
the
Dr.
is
widely
out
,
in
making
the
Marriage
of
the
Lamb
,
to
be
the
Conversion
of
the
Jews
,
the
first
not
being
till
after
the
seventh
Vial
,
whenas
the
latter
does
,
according
to
him
,
synchronize
with
the
sixth
Vial
.
Though
the
Accession
of
many
Kings
to
the
Kingdom
of
Christ
,
does
bring
many
Crowns
with
them
,
whether
the
Kings
yield
voluntarily
to
him
,
or
by
Force
;
yet
,
What
is
this
to
the
Dr's
Expounding
this
Verse
of
the
Kings
of
the
East
,
viz.
The
Jews
(
according
to
him
)
a
scatter'd
Nation
,
that
hath
no
Kingdoms
to
bring
to
him
,
nor
are
concerned
in
any
Crowns
,
further
than
they
receive
them
from
him
,
according
to
the
Sense
of
the
Crowned
Elders
,
&c.
Though
White
Linnen
cannot
signifie
a
Carnal
War
,
as
the
Dr.
calls
it
,
that
is
a
Real
War
,
in
the
Literal
Sense
,
yet
it
may
signifie
the
Holiness
and
Righteousness
of
the
Warryers
in
such
a
War
.
How
strangely
therefore
doth
the
Dr.
say
,
That
if
such
War
was
meant
,
it
would
have
been
said
that
they
were
Cloathed
in
White
Armour
,
&
c
!
Which
,
as
there
's
no
Authority
for
applying
the
same
Signification
to
it
,
as
to
White-Linnen
,
so
it
will
not
with
any
Congruity
bear
it
.
Also
,
our
Saviour's
Vesture
dipt
in
Blood
,
ver
.
13.
and
his
judging
and
making
War
in
Righteousness
,
ver
.
11.
does
shew
it
to
be
a
Real
War
of
executing
Judgment
,
&c.
The
sharp
Sword
issuing
out
of
the
Mouth
,
&c.
may
surely
signifie
the
Sentence
of
Judgment
without
any
Reference
to
the
Place
where
it
's
given
;
nor
needs
any
such
Solemnity
of
Place
be
used
,
by
him
who
needs
not
to
make
use
of
any
Council
of
War
,
&c.
As
to
the
Dr's
making
the
{αβγδ}
to
signifie
the
Infidel
Party
,
I
have
already
shewed
the
Groundlesness
of
it
.
As
to
the
Second
Psalm
,
there
's
plainly
no
other
Sense
intended
in
it
,
but
what
I
have
applyed
to
it
,
which
if
it
be
in
some
Sense
applicable
to
David
the
Type
,
yet
it
's
mainly
understood
of
Christ
typified
.
But
as
for
any
such
Spiritual
Mystical
Sense
as
the
Dr.
fancieth
to
be
intended
,
it
's
meer
Imagination
.
For
though
his
Kingdom
of
Ruling
among
his
Saints
,
is
Spiritual
,
yet
he
does
Rule
over
his
Enemies
with
another
Power
,
and
it
's
that
Power
which
is
spoken
of
,
Psal
.
2.
Nor
does
the
Text
here
run
upon
any
such
Mystical
Sense
,
as
the
Dr.
fancieth
;
the
sharp
Sword
out
of
Christ's
Mouth
,
and
also
White-Linnen
Cloathing
of
his
Followers
,
signifying
only
what
is
exprest
,
ver
.
11.
viz.
That
he
does
in
Righteousness
judge
,
and
make
War
,
but
the
whole
Visson
does
import
,
that
it
's
a
Real
War
in
the
Literal
Sense
.
And
what
a
pritty
Criticism
does
the
Dr.
produce
,
viz.
Instead
of
,
Reges
eos
,
Psal
.
2.9
.
he
would
render
it
,
Conteres
eos
,
and
fancieth
this
to
countenance
his
Conceit
of
Contrition
.
But
this
will
neither
agree
with
the
following
Words
[
With
a
Rod
of
Iron
]
;
nor
with
the
next
Words
,
Thou
shalt
dash
them
in
pieces
like
a
Potters
Vessel
;
nor
with
the
rest
of
the
Psalm
,
which
exhorteth
Princes
to
submit
to
Christ
,
for
fear
of
his
Wrath
,
&c.
What
he
says
further
here
,
either
concerns
what
hath
been
sufficiently
spoken
to
,
or
is
such
strange
Confidence
as
he
hath
oft
amazed
us
with
.
That
the
Thigh
is
a
Symbol
of
Generation
,
is
agreed
,
but
that
it
should
be
therefore
so
of
Pedigree
and
Genealogy
,
is
an
Inference
that
I
think
will
down
with
few
besides
the
Dr.
There
's
much
difference
between
generating
and
being
generated
,
or
being
a
Father
and
being
a
Son
.
Besides
,
taking
it
to
Symbolize
Generation
,
it
will
so
correspond
with
the
same
Writing
upon
the
Vesture
,
and
with
the
Crowns
upon
the
Head
of
this
Rider
on
the
White-horse
.
Which
Writing
and
Crowns
,
I
take
to
be
adorning
Symbols
of
his
Victory
over
the
worldly
Princes
whom
he
subdues
to
the
wholly
putting
down
their
Authority
,
or
to
the
making
them
do
Homage
to
him
,
but
that
his
Writing
on
his
Thigh
denotes
his
Spiritual
Ofspring
,
whom
he
makes
Kings
and
Priest's
,
&c.
How
groundless
is
the
Dr's
.
Assertion
,
That
the
Sun
does
not
signify
the
Legislative
Power
,
unless
it
be
Monarchical
!
Is
not
that
Power
in
all
Governments
,
as
well
as
in
Monarchies
,
the
Life
of
the
Body-Politick
,
enlightening
and
invigorating
all
the
Affairs
thereof
?
So
that
,
the
Sun
is
a
Symbol
of
that
Power
whereever
residing
;
though
I
might
admit
the
Dr's
Sense
of
it
without
any
prejudice
to
my
Remark
,
Christ
being
a
Monarch
,
but
such
whose
Kingdom
is
not
of
this
World
,
though
in
it
.
But
next
,
To
what
purpose
does
the
Dr.
say
,
That
to
a
Carnal
Eye
the
Victory
could
not
appear
so
sure
on
the
Evangelical
Parties
side
,
and
that
it
could
not
be
fore-told
by
a
Polititian
?
It
's
no
matter
what
a
Carnal
Eye
,
or
Polititian
could
see
or
foretell
:
They
may
be
covered
with
the
gross
darkness
spoken
of
,
Esay
60.1
,
2.
when
the
Glory
of
the
Lord
is
risen
upon
his
People
.
But
such
will
then
be
Ascendent
State
of
Christ's
Kingdom
as
to
become
visible
to
all
,
and
the
future
Success
thereof
will
be
unquestionable
to
all
who
have
an
Eye
of
Faith
to
fore-see
the
same
,
and
doubtless
will
be
apprehended
by
many
more
,
though
their
obdurate
Impenitence
make
them
little
affected
therewith
.
As
to
the
Dr's
little
Army
called
{αβγδ}
,
and
the
marvellous
Effects
he
fancieth
of
their
zealous
Preaching
,
there
hath
been
enough
spoken
of
it
formerly
.
Then
says
he
,
To
make
the
Angel
that
stands
in
the
Sun
to
stand
in
the
Person
of
Christ
,
seems
rude
and
incongruous
;
but
[
in
the
Person
of
Christ
]
is
the
Dr's
Expression
,
not
mine
.
I
say
only
,
that
the
Angel
,
in
the
Power
of
Christ
,
standeth
,
&c.
What
a
strange
fancy
is
his
making
the
invitation
here
to
answer
to
,
It
's
done
,
cap
.
16
,
17
!
whenas
,
this
is
an
invitation
to
the
Battle
,
&c.
but
that
saying
is
after
it
,
signifying
the
effect
of
it
.
Besides
,
What
agreement
is
there
between
this
Invitation
and
It
's
done
?
Also
,
the
one
is
delivered
by
an
Angel
,
and
the
other
comes
from
the
Throne
.
What
the
Dr.
says
here
of
the
Infidel-Party
,
hath
been
more
than
once
spoken
to
already
.
Next
,
he
Asserts
that
for
wonderful
good
Reason
,
which
I
have
Noted
in
my
Remark
to
be
wonderful
for
the
contrary
,
and
Defends
it
by
saying
,
That
the
Fowls
could
not
feed
on
the
Beast
and
False
Prophet
,
before
their
being
cast
into
the
Lake
of
Fire
,
because
they
are
taken
and
cast
alive
into
the
Lake
,
and
Fowls
do
not
seize
on
Men
before
they
be
dead
.
But
the
feeding
of
the
Fowls
is
at
the
Victory
over
all
the
Military
Forces
of
the
Beast
and
False
Prophet
,
which
when
destroyed
,
then
their
whole
Politick
State
becomes
after
dissolved
,
they
having
lost
all
their
Forces
which
upheld
it
.
And
this
dissolution
,
will
be
so
absolute
and
entire
an
abolishing
of
the
same
,
and
that
with
such
zeal
against
their
Abominations
and
Corruptions
,
&c.
as
is
aptly
signified
by
casting
them
alive
into
the
Lake
,
&c.
And
this
Sense
of
their
being
cast
into
the
Lake
,
&c.
does
well
agree
with
the
Fowls
feeding
on
them
then
also
.
And
their
feeding
may
also
extend
to
the
remnant
slain
with
the
Sword
,
&c.
not
in
preying
upon
them
,
as
on
the
rest
,
but
in
respect
of
their
being
concerned
in
the
joy
at
their
Conversion
,
and
benefited
by
the
free
benificence
which
is
like
to
be
the
Fruit
thereof
.
The
Fowls
of
the
Air
feeding
upon
the
Flesh
of
the
slain
does
chiefly
at
least
,
import
a
preying
upon
them
.
How
unapt
a
Symbol
therefore
must
this
be
to
signifie
only
(
according
to
the
Dr.
)
the
Angels
rejoycing
at
their
Conversion
!
Besides
,
How
can
the
Flesh
of
Horses
be
so
fed
on
?
But
the
Dr.
would
evade
so
plain
an
expression
,
by
saying
,
That
the
Flesh
of
Horse-men
is
only
here
signified
by
an
{αβγδ}
(
see
his
Exposition
)
which
cannot
be
but
the
Horses
must
be
included
as
well
as
the
Men
;
for
one
thing
cannot
be
so
signified
by
two
,
unless
it
comprehend
or
extend
to
them
both
,
&c.
Then
again
,
the
Kings
and
Captains
and
Mighty
Men
,
are
not
so
likely
to
be
of
the
converted
;
not
many
Mighty
,
not
many
Noble
are
called
:
So
that
,
if
the
Anti-Christian
Party
shall
prove
so
obdurately
impenitent
,
it
's
likely
to
be
most
verified
of
those
of
that
high
Rank
among
them
.
Besides
,
The
Flesh
of
all
Men
both
free
and
bond
,
small
and
great
,
are
Expressions
too
large
to
be
understood
of
the
converted
,
they
comprehending
the
obdurate
Party
as
well
as
others
.
Also
this
Prophecy
answering
to
that
against
Gog
,
Ezek
.
39.
there
every
Ravenous
Bird
and
Beast
of
the
Field
does
answer
to
the
Fowls
here
,
and
therefore
they
cannot
signifie
Angels
,
&c.
and
they
are
said
there
to
feed
on
Horses
and
Chariots
as
well
as
on
the
slain
,
&c.
which
cannot
signifie
the
converted
,
&c.
nor
can
Gog
Typifie
them
,
being
Prophesied
of
as
an
Enemy
to
be
destroyed
,
&c.
So
that
various
incongruities
do
attend
the
Dr's
.
Exposition
,
which
he
fancieth
to
be
so
clear
,
and
without
Exception
.
But
then
my
Sense
seems
improbable
to
him
;
First
,
because
there
's
no
Example
of
Fowls
signifying
precisely
so
as
,
&c.
But
my
Remark
does
instance
in
wicked
Men
being
,
in
this
Book
called
unclean
Birds
Caged
up
in
Babylon
,
and
then
surely
Fowls
flying
in
the
midst
of
Heaven
,
may
as
aptly
signifie
Noble
Vertuous
Persons
of
sublime
Spirit
,
&c.
And
what
Example
can
the
Dr.
produce
for
his
making
the
Fowls
feeding
on
the
Flesh
of
the
slain
,
signify
the
Angels
rejoycing
at
the
converted
?
A
Second
improbability
which
the
Dr.
apprehends
in
my
Sense
is
,
That
such
Noble
Vertuously
disposed
Persons
should
not
then
be
in
a
State
of
Faith
,
and
therefore
indeed
Infidels
such
as
meer
Deists
are
,
who
are
not
so
properly
of
the
Anti-Christian
as
the
Dragons
Party
.
But
this
is
an
Inference
far
from
what
I
understand
by
those
who
are
not
in
a
State
of
Faith
,
and
such
as
shews
how
little
he
understands
that
State
,
in
that
he
can
find
no
medium
between
it
and
a
meer
Deist
or
Infidel
;
as
if
all
Professors
of
Christianity
were
in
that
State
,
though
they
continue
in
a
like
Worldly
State
as
before
.
By
a
State
of
Faith
I
understand
,
that
State
of
Life
which
Believers
are
called
to
enter
into
by
Faith
in
Christ
Jesus
,
whereby
they
cease
to
be
of
the
World
,
and
become
Members
of
the
Kingdom
of
Heaven
,
&c.
Such
will
be
all
the
Citizens
of
the
New
Jerusalem
,
of
whom
it
's
said
,
That
they
have
right
to
the
Tree
of
Life
,
and
so
enter
through
the
Gates
into
the
City
.
And
such
are
all
those
written
in
the
Book
of
Life
,
who
Worship
not
the
Beast
,
cap
.
13.8
.
but
gain
the
Victory
over
him
and
his
Image
,
cap
.
15.
ver
.
2.
and
so
are
redeemed
from
the
Earth
following
the
Lamb
wherever
he
goeth
,
&c.
cap
.
14.
ver
.
4.
Now
,
none
being
able
to
enter
into
this
State
,
but
as
they
are
called
and
regenerated
into
it
by
the
Grace
of
God
,
I
understand
here
by
Fowls
,
those
who
,
though
they
have
not
attained
to
this
State
,
yet
may
not
only
profess
Christianity
,
but
really
believe
and
approve
the
things
it
teacheth
;
but
as
to
being
able
to
yield
obedience
thereunto
,
are
in
such
a
Legal
State
as
I
understand
to
be
signified
by
the
Name
of
God
,
cap
.
13.6
.
being
not
regenerated
into
that
Life
of
Faith
,
whereby
we
receive
Power
to
become
the
Children
of
God
born
of
him
,
and
so
have
his
Righteousness
revealed
in
us
from
Faith
to
Faith
.
I
have
formerly
,
cap
.
7.
ver
.
9.
instanced
in
Prophecies
in
this
Book
,
which
respect
the
Affairs
of
the
other
Life
,
and
cap
.
20
,
21.
The
Devil
is
said
to
be
cast
into
the
Lake
of
Fire
where
the
Beast
and
False
Prophet
are
;
which
being
to
be
understood
of
him
in
the
other
Life
,
must
be
also
of
them
,
they
being
cast
into
the
same
Lake
.
And
so
it
's
also
understood
of
all
,
who
at
the
General
Resurrection
are
cast
thereinto
.
But
I
do
agree
with
the
Dr.
in
my
Remark
,
that
the
casting
the
Beast
,
and
False
Prophet
into
the
Lake
of
Fire
,
does
also
signifie
the
absolute
Dissolution
and
Abolishing
of
their
Power
;
onely
whereas
I
add
,
that
it
signifies
also
the
Zeal
wherewith
the
same
will
be
done
,
which
doubtless
,
will
be
true
in
Fact
,
and
makes
the
so
destroying
of
those
Powers
,
more
aptly
signified
by
their
being
cast
into
a
Lake
of
Fire
;
yet
the
Dr.
cannot
allow
of
it
,
as
knowing
no
Example
for
it
in
the
Interpreters
of
Prophetick
Symbols
,
and
yet
he
does
produce
a
very
good
Example
for
it
in
cap
.
17
,
16.
where
the
Kings
(
or
Ten
Horns
of
the
Beast
)
their
destroying
the
Whore
,
is
signified
by
their
Eating
her
Flesh
,
and
Burning
her
with
Fire
.
And
this
casting
into
a
Lake
of
Fire
,
is
of
the
same
Import
with
the
burning
with
Fire
,
both
signifying
the
Zeal
of
those
Ministers
of
God's
Wrath
,
&c.
And
Esay
,
cap
.
66.24
.
does
countenance
the
same
;
and
it
's
the
same
which
is
signified
by
the
Body
of
the
Beast
being
destroyed
,
and
given
to
the
burning
Flame
,
Dan
.
7.
The
Dr's
.
Conceit
of
three
Parties
here
is
very
extravagant
,
as
is
before
shewed
.
That
the
Great
City
,
viz.
Babylon
,
will
at
the
Seventh
Vial
be
divided
into
three
Parts
,
is
very
plain
,
cap
.
16.19
.
and
to
suppose
another
City
to
be
there
intended
,
as
the
Dr.
fancieth
,
is
a
meer
Dream
.
And
those
three
Parts
are
in
this
Vision
(
which
he
agrees
,
does
synchronize
with
,
and
signify
the
same
with
the
seventh
Vial
)
distinctly
mentioned
,
viz.
The
Beast
,
False
Prophet
,
and
Remnant
,
&c.
And
the
Dr.
may
as
well
make
all
the
Anti-Christian
Powers
(
viz.
The
Beast
,
False
Prophet
,
and
Dragons-Party
)
but
one
Party
,
as
to
make
the
Beast
and
False
Prophet
but
one
Party
,
they
being
every
where
so
distinctly
reckoned
,
as
being
different
Beasts
or
Body-Politicks
.
And
whenas
they
are
so
plainly
two
Parties
,
What
Sense
is
there
in
his
saying
,
That
their
undergoing
the
same
fate
does
make
them
lookt
upon
but
as
one
Party
?
The
Anti-Christian
Powers
therefore
are
both
composed
of
and
divided
into
three
Parties
,
and
the
Beast
and
False
Prophet
are
two
Parties
in
each
;
and
such
of
the
Draconick
Party
as
continue
impenitent
with
the
Beast
and
False
Prophet
,
must
undergo
the
same
Fate
with
them
,
of
being
cast
into
the
Lake
of
Fire
,
&c.
and
such
of
the
Beast's
and
False
Prophet's
Party
as
become
penitent
,
will
be
of
the
Remnant
Party
who
are
slain
with
the
Sword
issuing
out
of
the
Mouth
,
&c.
Whereas
,
it
's
a
strange
supposition
of
the
Dr.
that
the
Beast
and
False
Prophet
should
prove
so
impenitent
,
and
the
Draconick
Party
so
Penitent
;
that
the
casting
into
the
Lake
of
Fire
should
only
concern
the
former
,
and
the
slaying
with
the
Sword
of
the
Mouth
,
only
the
latter
.
And
as
strange
is
his
making
the
Dragons
Party
to
be
Deists
and
Infidels
,
whenas
they
(
as
formerly
shewed
)
may
be
as
much
Christians
in
Profession
,
as
the
Parties
of
the
Beast
and
False
Prophet
;
and
those
Parties
,
though
Christians
in
Profession
,
may
abound
with
Atheists
,
Deists
,
and
Infidels
,
as
much
as
the
Draconick
Party
.
CHAP.
XX
.
THat
there
should
be
such
a
neglect
of
the
executing
of
the
Laws
of
God
in
those
times
,
when
they
shall
be
so
freed
from
Temptations
to
divert
them
from
it
,
and
when
their
present
,
as
well
as
future
happiness
,
will
depend
upon
it
,
and
when
the
Rulers
shall
be
acted
by
that
Spirit
which
will
wholly
dispose
them
to
it
,
is
a
very
extravagant
conceit
;
and
so
is
that
(
as
I
have
shewed
)
upon
which
it
's
grounded
,
viz.
that
the
Philadelphian
and
Laodicean
Church
signify
the
Millennial
Times
.
And
little
less
,
is
,
the
Dr's
.
thinking
it
a
meer
presumption
to
affirm
,
that
then
there
will
need
no
Laws
but
the
Bible
(
that
is
,
as
to
the
Affairs
of
Religion
and
Administration
of
Justice
)
as
if
God
,
who
in
order
to
the
Establishing
the
Kingdom
of
Heaven
on
Earth
(
that
his
Will
might
be
done
on
Earth
as
it
is
in
Heaven
)
sent
his
Son
to
make
known
his
Will
to
the
World
;
had
been
a
deficient
Law-giver
to
that
purpose
;
or
as
if
Christ
(
the
Faithful
and
True
Witness
,
who
made
known
and
declared
all
that
was
commanded
him
of
his
Father
)
had
been
failing
in
discharging
the
Duty
whereon
he
was
sent
.
And
how
does
the
Dr's
.
being
so
much
for
other
Laws
besides
the
Bible
,
agree
with
his
objecting
against
the
largeness
of
it
,
and
his
being
for
a
clear
Abridgment
of
it
?
Which
Abridgment
,
with
the
Sense
of
it
,
he
would
have
agreed
,
by
a
truly
Holy
,
Infallible
,
Oecumenical
Council
,
&c.
But
all
Scripture
being
given
for
Instruction
and
Edification
,
surely
that
Spirit
,
by
which
it
was
Written
,
could
and
did
deliver
it
as
advantageously
to
that
end
,
as
is
likely
to
be
done
by
any
such
Council
:
But
then
,
How
will
the
Dr.
have
it
understood
that
such
Council
is
infallible
,
that
Obedience
may
unquestionably
be
yielded
to
it
?
And
so
long
as
Men
of
such
Spirit
bear
Rule
in
the
New
Jerusalem-State
,
What
Need
will
there
be
of
any
such
Council-Determinations
,
being
they
will
Act
as
Righteously
without
them
,
in
their
executing
the
Laws
of
God
,
as
they
can
do
with
them
;
but
if
there
should
be
such
a
degenerating
then
of
Rulers
,
as
the
Dr.
fancieth
,
they
may
pervert
the
Determinations
of
Councils
,
as
well
as
Scripture
it self
.
He
proceeds
,
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
Enthusiastick
Anarchy
.
But
is
the
leaving
Things
to
that
Spirit
of
God
,
which
will
then
Rule
the
Rulers
,
a
leaving
Things
to
such
Disorder
and
Confusion
?
As
to
his
saying
,
That
it
's
very
consentaneous
that
the
Martyrs
should
be
sentenced
to
Heaven
at
the
first
Resurrection
,
in
Glorifyed
Bodies
,
as
well
as
the
Devil
about
the
same
Time
to
be
sentenced
to
Hell
:
I
say
,
How
is
he
then
sentenced
to
Hell
?
He
is
then
indeed
bound
in
the
Bottomless-Pit
from
doing
Mischief
,
&c.
but
his
casting
into
the
Lake
of
Fire
and
Brimstone
(
which
is
the
Hell-Torments
to
be
opposed
to
the
Enjoyments
of
Heaven
,
&c.
)
is
not
till
after
his
Loosing
at
the
end
of
the
Thousand
Years
,
and
his
Infernal
Confinement
,
during
those
Years
,
will
be
surely
more
consentaneous
with
the
Saints
Being
,
during
the
same
Time
in
the
opposite
State
of
Rule
,
which
he
is
then
faln
from
,
than
with
their
being
in
Heaven
,
&c.
I
suppose
not
an
Equality
of
the
Dr's
fancied
Intervals
,
&c.
but
my
Objection
in
this
Remark
is
deficiently
urged
;
for
it
's
but
two
or
three
of
his
Thunders
that
take
up
the
Thousand
Years
;
and
then
surely
,
one
of
them
being
spent
in
making
Laws
,
though
much
shorter
than
the
rest
,
will
be
a
large
Time
to
be
so
employed
;
especially
,
when
there
will
be
so
little
Occasion
for
them
:
As
to
that
Jerusalem-Polity
,
which
he
asserts
,
I
shall
not
Contest
about
Words
,
so
long
as
the
thing
be
granted
which
I
Contend
for
;
But
I
take
Politick-Government
in
the
same
Sense
,
in
which
it
's
taken
in
all
Worldly-Governments
,
and
so
stands
in
Opposition
to
the
Millennial
Government
,
in
like
Manner
,
as
the
Legal
Judaical
State
does
to
the
Spiritual
Christian
Dispensation
.
And
as
the
latter
hath
it
's
Laws
as
well
as
the
former
,
but
to
be
fulfilled
by
the
Guidance
and
Power
of
the
Spirit
of
Life
(
without
which
there
can
be
no
Righteous
fulfilling
of
them
)
;
so
those
Righteous
Laws
executed
by
the
Guidance
and
Power
of
that
Spirit
,
will
be
the
onely
Rule
of
Government
in
the
Millennial
Reign
.
But
what
Spiritual
Laws
the
Dr.
fancieth
,
shall
be
made
by
his
inspired
Council
,
I
cannot
imagine
,
and
doubtless
,
it
's
no
better
than
a
Dream
,
as
is
his
whole
Conceit
of
the
seven
Thunders
:
For
he
agrees
here
,
that
the
Law
is
not
made
for
the
Just
,
but
the
Unjust
;
Those
who
are
a
Law
to
themselves
,
and
have
that
Anointing
in
them
,
as
not
to
need
Mans
Teaching
,
they
cannot
want
any
Law
for
the
Restraining
and
Guiding
of
them
.
And
this
will
be
much
more
true
in
those
Spiritual
Times
,
so
enlightned
with
the
Light
of
Life
,
by
drinking
of
the
Waters
of
Life
freely
,
as
not
to
need
the
Light
of
the
Sun
or
Moon
,
&c.
the
former
Politick-Lights
of
the
World
.
So
that
,
the
onely
Occasion
he
can
find
for
so
large
a
time
being
spent
by
an
infallible
Oecumenical
Council
,
in
making
Spiritual
Laws
,
is
to
bind
the
Devil
,
and
all
that
truckle
under
him
,
whenas
the
Common
Politick-Laws
are
usually
effectual
enough
to
that
Purpose
,
when
duely
executed
.
But
the
great
Defect
in
all
Worldly
Governments
,
is
a
Want
of
a
Spirit
in
the
Rulers
to
be
able
duely
to
execute
Righteous
Laws
;
which
,
where
it
is
,
there
will
be
little
Want
of
such
Laws
,
whereas
they
without
it
prove
of
little
Effect
:
For
as
the
Sun
may
give
Light
at
such
a
Distance
,
as
to
afford
little
or
no
Heat
;
but
when
it
's
so
near
as
to
yield
Heat
,
it
cannot
fail
of
giving
Light
therewith
:
So
,
though
there
be
a
Light
or
Knowledge
of
Justice
and
Equity
,
where
there
wants
a
Spirit
or
Life
,
to
act
accordingly
,
yet
there
cannot
be
that
Spirit
or
Life
,
but
it
will
be
Accompanyed
proportionably
with
Knowledge
and
Judgment
,
so
as
to
have
little
need
of
Laws
for
direction
.
And
therefore
,
What
need
can
the
Millennial
Rulers
have
of
making
Laws
for
them
to
Govern
by
,
when
they
shall
have
that
Spirit
of
Judgment
and
Righteousness
dwelling
in
them
,
described
Esay
11.2
,
3
,
4
,
5.
So
that
,
all
the
Dr.
speaks
here
about
Law
making
,
is
but
vain
Imagination
,
and
does
as
little
agree
with
himself
as
with
the
Truth
.
For
he
agrees
the
Millennial
to
be
a
Spiritual
State
,
and
says
,
That
there
will
be
no
Laws
then
,
but
what
do
really
serve
for
the
Security
of
the
Government
,
Purity
of
Gods
Worship
,
and
real
Good
of
the
People
;
but
cannot
shew
what
need
there
will
be
of
any
Laws
to
those
Ends
,
besides
the
known
Laws
of
God
duely
executed
,
as
they
will
then
be
.
Whereas
I
say
,
in
my
Remark
,
That
all
other
Laws
(
viz.
besides
the
Law
of
God
)
will
be
but
the
light
of
the
Sun
and
the
Moon
,
which
they
shall
have
no
need
of
,
having
the
Glory
of
God
and
the
Lamb
to
be
their
Light
;
the
Dr.
says
,
That
this
is
magnificent
enough
,
but
empty
,
and
that
he
hath
answered
it
already
upon
the
foregoing
Remark
;
but
indeed
hath
not
returned
any
valuable
answer
to
it
(
nor
was
it
there
to
be
answered
)
;
but
thus
does
he
make
light
of
so
Illustrious
a
Character
which
the
Scripture
gives
of
those
Times
.
And
whereas
he
says
,
That
I
do
only
declare
,
not
prove
,
that
there
will
be
no
declension
in
the
Millennial
State
;
I
do
here
give
a
much
more
satisfactory
Account
otherways
of
Satans
loosing
,
and
have
shewed
sufficiently
before
,
that
the
Philadelphian
and
Laodicean
Epistles
do
not
belong
to
the
Millennial
times
,
and
also
answered
his
Objections
of
the
unreasonableness
,
to
imagine
,
that
God
should
loose
Satan
to
disturb
the
Affairs
of
the
Church
,
if
they
had
not
merited
such
Judgment
,
&c.
He
does
untruly
intimate
that
I
suppose
,
that
there
will
be
none
but
meer
Saints
where
Saints
live
,
and
that
they
will
be
free
from
all
Temptations
when
the
Devil
is
bound
.
But
as
the
Saints
or
Citizens
of
the
New
Jerusalem
,
are
likely
to
be
wholly
kept
(
as
I
have
formerly
shewed
)
from
any
such
change
or
degenerate
Condition
as
the
Dr.
does
imagine
;
so
when
so
great
temptations
from
the
thraldom
and
deceipt
of
the
Devil
shall
be
removed
,
and
the
most
advantageous
means
used
to
make
men
good
,
the
evil
courses
of
wicked
men
must
needs
be
much
abated
,
especially
,
when
it
will
so
much
concern
their
Reputation
and
worldly
Interest
,
the
more
innocently
they
live
.
What
a
trifling
Question
does
the
Dr.
ask
here
concerning
the
old
Serpent
!
Why
did
he
not
ask
also
whether
the
Beast
and
False
Prophet
cast
into
the
Lake
of
Fire
,
&c.
whereinto
the
Devil
is
also
to
be
cast
,
shall
not
joyn
also
in
the
Doxology
,
&
c
?
There
's
surely
a
wide
difference
between
the
wicked
in
a
probationary
State
,
and
those
in
a
State
of
final
condemnation
,
&c.
and
the
words
[
every
Creature
,
&c.
]
can
only
extend
to
those
capable
of
being
concerned
in
the
blessings
of
those
Times
.
But
if
the
wicked
should
then
meet
with
such
rigorous
usage
as
the
Dr.
imagins
,
they
would
be
as
little
disposed
as
the
old
Serpent
to
joyn
in
the
Doxology
.
But
they
will
doubtless
find
such
usage
as
will
dispose
them
to
it
;
which
disposition
is
like
to
be
much
heightened
,
from
the
Peace
and
Plenty
of
outward
Blessings
which
will
attend
those
Times
.
For
as
Sin
brought
a
curse
upon
the
Creation
,
so
the
flourishing
State
of
Righteousness
then
,
is
likely
to
be
accompanied
with
that
Renovation
of
the
same
,
as
in
a
good
measure
at
least
to
recover
it
from
its
curse
.
The
Dr.
next
supposeth
,
that
I
will
not
adventure
to
Assert
,
That
all
who
dwell
in
the
same
Countries
with
them
who
belong
to
the
New
Jerusalem
,
will
be
delivered
from
the
bondage
of
Corruption
.
To
which
I
say
,
That
if
he
means
thereby
(
as
he
must
to
speak
Sense
)
all
those
who
are
subject
to
the
Government
of
the
New
Jerusalem
,
they
will
undoubtedly
be
delivered
from
that
Bondage
of
Corruption
which
People
formerly
groaned
under
(
during
the
Reign
of
worldly
Powers
)
though
they
be
not
Saints
to
become
Members
of
that
City
.
For
instead
of
the
thraldom
they
formerly
underwent
,
and
such
rigid
Laws
as
the
Dr.
fancieth
for
bridling
them
,
there
will
be
all
gentle
,
yet
most
advantageous
means
used
,
to
restrain
and
prevent
their
being
led
by
temptations
into
evil
ways
,
and
to
dispose
them
to
the
most
sober
and
comfortable
ways
of
living
they
are
capable
of
.
Not
but
that
severity
will
be
also
used
,
so
far
as
it
is
needful
for
preventing
their
doing
evil
,
or
suffering
wrong
;
even
to
the
inflicting
of
death
,
for
such
Crimes
as
ought
by
the
Law
of
God
to
be
so
punished
.
But
there
's
likely
then
to
be
little
occasion
for
such
Punishments
,
the
State
of
those
Times
will
so
conduce
to
the
preventing
such
Crimes
as
shall
deserve
them
.
How
grosly
does
the
Dr.
in
the
next
place
violate
,
Rom.
8.
&c.
in
saying
,
That
it
refers
not
to
the
Millennium
,
but
to
the
Resurrection
;
whereby
he
makes
the
Creature
(
which
is
plainly
meant
of
the
whole
Creation
,
subjected
by
the
corruption
of
Sin
,
to
the
bondage
of
Satan
)
to
signifie
the
Servants
of
God
,
who
are
raised
at
the
Resurrection
to
everlasting
Life
;
whereas
it
's
said
,
The
Creature
waiteth
for
the
manifestation
of
the
Sons
of
God
(
and
so
must
needs
signifie
a
distinct
Party
from
that
it
so
waits
for
)
and
also
,
That
it
shall
be
delivered
from
the
bondage
of
Corruption
into
the
glorious
Liberty
of
the
Sons
of
God
,
and
so
must
needs
be
distinct
from
those
,
by
whose
means
,
and
into
whose
Liberty
it
becomes
delivered
.
Also
,
what
Paul
calls
Creature
,
he
after
calls
the
whole
Creation
,
and
that
in
opposition
to
them
who
have
received
the
first
Fruits
of
the
Spirit
,
and
who
thereby
wait
for
the
Redemption
of
their
Bodies
at
the
Resurrection
,
as
the
other
wait
for
their
Redemption
from
bondage
,
&c.
The
Words
,
If
we
suffer
we
shall
Reign
with
him
,
do
appear
by
the
preceding
Words
,
If
we
be
dead
with
him
,
we
shall
live
with
him
,
to
signifie
only
,
that
they
shall
be
raised
to
a
triumphant
State
over
their
afflictions
,
and
so
are
of
the
same
import
with
the
next
cited
Words
by
the
Dr.
viz.
If
we
suffer
with
him
,
we
shall
be
also
glorified
with
him
;
which
signifie
nothing
of
Reigning
,
&c.
And
as
to
Christ's
saying
,
Come
ye
Blessed
of
my
Father
,
inherit
the
Kingdom
,
&c.
that
imports
no
Reigning
of
them
there
,
but
only
their
blessed
State
in
becoming
Members
of
that
Kingdom
,
so
called
from
God
,
being
the
only
King
or
Ruler
there
,
or
All
in
all
,
1
Cor
.
15.28
.
For
though
there
be
several
degrees
of
Saints
there
,
yet
in
that
consummate
State
(
where
they
become
perfected
in
the
knowledge
of
God
and
full
communion
with
him
)
what
occasion
can
there
be
for
their
Ruling
over
one
another
,
and
not
living
only
in
an
immediate
subjection
unto
him
.
Therefore
says
the
Apostle
,
1
Cor
.
15.
When
Christ
hath
put
down
all
Authority
and
Power
,
all
Enemies
under
his
Feet
,
and
also
hath
destroyed
the
last
Enemy
,
Death
(
and
so
hath
compleated
the
Redemption
of
his
Servants
from
all
former
subjection
)
then
he
shall
deliver
up
the
Kingdom
to
his
Father
,
and
become
subject
to
him
who
put
all
things
under
his
Feet
,
that
God
may
be
all
in
all
.
I
see
no
ground
therefore
for
affirming
a
Polity
in
Heaven
,
which
the
Dr.
says
certainly
there
is
,
and
imagins
that
Martyrs
may
have
several
Provinces
to
Rule
over
in
the
Briathick
State
,
intruding
into
those
things
which
he
hath
not
known
,
&c.
And
as
little
account
is
there
to
be
given
of
the
Martyrs
being
Priests
in
Heaven
,
yet
they
who
have
part
in
the
first
Resurrection
,
are
said
to
be
Priests
of
God
,
&c.
ver.
6.
If
the
Ancient
Fathers
did
hold
,
that
the
Heavenly
State
was
attainable
before
the
general
Resurrection
,
they
seem
to
be
out
in
that
as
they
were
in
other
things
.
Our
Saviours
saying
,
John
cap
.
5.28
,
29.
and
cap
.
6.39
,
40.
does
intimate
no
Resurrection
to
eternal
Life
till
then
;
and
so
does
the
Parable
of
the
Sheep
and
Goats
,
Mat
.
25.
and
also
his
Promise
,
Luke
14.13
,
14.
to
those
who
Feast
the
Poor
,
&c.
That
they
shall
be
recompensed
at
the
Resurrection
of
the
Just
.
So
also
does
Paul
,
1
Cor
.
15.23
.
Every
Man
is
to
be
raised
in
his
order
,
Christ
the
first
Fruits
,
and
after
they
that
are
Christs
at
his
coming
;
and
in
1
Thes
.
cap
.
4.
ver
.
14
,
15
,
16
,
17.
he
clearly
sets
forth
the
same
;
and
Peters
saying
of
the
Elect
being
kept
by
the
Power
of
God
through
Faith
unto
Salvation
ready
to
be
revealed
at
the
last
Time
,
is
of
the
same
import
,
as
also
is
that
of
John
,
Little
Children
abide
in
him
,
that
when
he
shall
appear
we
may
have
confidence
and
not
be
ashamed
before
him
at
his
coming
.
Also
the
first
Resurrection
of
the
Martyrs
,
and
the
saying
,
That
the
rest
of
the
dead
lived
not
till
the
Thousand
Years
was
ended
,
does
shew
that
the
Martyrs
attained
not
to
the
Heavenly
State
before
the
first
,
and
none
else
till
the
second
Resurrection
,
and
therefore
that
the
first
Resurrection
must
be
according
to
the
Sense
of
my
Remark
;
for
if
it
be
to
the
Heavenly
State
,
Why
was
it
not
before
as
well
as
then
?
For
they
hold
a
present
passing
out
of
this
Life
unto
it
,
who
hold
it
attainable
before
the
general
Resurrection
.
And
though
the
last
Day
(
or
Day
of
Judgment
)
reacheth
from
the
beginning
of
the
Millennium
to
the
end
of
the
World
,
yet
the
general
Resurrection
is
not
till
the
end
of
the
Millennium
.
And
of
those
who
are
partakers
of
the
first
Resurrection
,
it
's
said
here
,
I
saw
the
Souls
of
them
,
and
they
lived
and
Reigned
,
&c.
which
plainly
intimates
a
distinction
from
the
general
Resurrection
,
when
the
Bodies
shall
be
raised
.
The
adding
to
the
mention
of
the
first
Resurrection
;
that
the
second
Death
shall
have
no
Power
over
them
,
does
not
at
all
import
that
this
Resurrection
is
not
Political
but
Physical
,
but
does
well
intimate
the
sense
given
in
my
Remark
.
Nor
does
it
give
any
assurance
of
the
sense
of
that
saying
to
the
Church
in
Smyrna
;
He
that
overcometh
shall
not
be
hurt
of
the
second
Death
:
That
saying
(
as
I
have
shewed
in
that
Epistle
)
being
of
the
same
signification
with
the
preceding
Promise
,
Be
thou
faithful
unto
Death
,
and
I
will
give
thee
a
Crown
of
Life
,
and
an
explaining
thereof
.
So
that
the
inference
which
the
Dr.
says
the
Ancients
rightly
made
,
from
comparing
that
saying
with
this
here
,
is
very
groundless
;
and
those
many
Examples
in
this
Book
which
he
says
he
might
give
of
what
he
calls
Tallies
,
are
but
False
ones
,
if
they
be
no
truer
than
this
.
Next
,
he
says
,
That
the
Martyrs
Reigning
in
Heaven
the
Thousand
,
&c.
does
not
clash
with
their
Reigning
there
for
ever
.
But
to
what
purpose
should
they
be
said
to
Reign
there
a
Thousand
Years
,
when
they
are
to
Reign
there
for
ever
?
Besides
,
I
have
shewed
how
groundless
it
is
to
assert
any
Reign
there
in
a
Politick
Sense
.
Then
how
does
the
Dr.
trifle
,
in
endeavouring
to
defend
the
Smybolical
Sense
of
a
Thousand
Years
,
from
the
Particle
Ta
,
being
in
the
fourth
and
fifth
Verse
,
and
left
out
in
the
sixth
,
whenas
it
's
also
not
in
the
second
(
which
yet
must
signifie
numerically
,
being
the
time
of
SATAN's
being
bound
,
&c.
)
and
is
in
the
third
,
fourth
,
and
fifth
Verses
,
as
referring
to
the
second
Verse
,
but
left
out
in
the
sixth
for
better
Harmony
,
by
changing
the
Expression
so
oft
used
;
and
it
's
again
in
the
seventh
Verse
,
where
it
plainly
signifies
numerically
,
and
refers
to
the
sixth
,
which
therefore
must
signifie
so
also
.
And
no
better
is
his
distinguishing
between
the
Martyrs
Reigning
in
Heaven
,
and
the
Confessors
,
who
worshipped
not
the
Beast
,
&c.
Reigning
with
their
Successors
a
Thousand
Years
;
Whenas
the
Text
affirms
the
same
of
both
,
without
any
Distinction
,
viz.
That
they
lived
and
Reigned
,
&c.
So
that
,
both
are
meant
only
of
the
Dead
,
and
of
their
being
alike
raised
,
&c.
Nor
can
any
Confessors
be
otherwise
capable
of
Reigning
in
the
Millennium
,
they
being
dead
before
.
And
as
much
does
he
trifle
in
objecting
against
the
Martyrs
Reigning
as
the
Powers
of
the
Air
did
,
&c.
For
then
,
says
he
,
They
will
be
but
Ministring-Angels
,
which
is
not
to
Reign
but
to
Minister
,
&c.
But
why
may
not
they
be
said
to
Reign
then
,
as
well
as
the
Devil
and
his
Angels
did
so
before
,
and
the
Saints
on
Earth
shall
then
do
?
All
Rulers
are
but
Ministers
to
God
.
And
to
what
Purpose
does
the
Dr.
say
,
That
he
hopes
they
will
not
receive
Religious
Worship
?
As
if
they
could
not
Reign
as
well
as
the
Saints
on
Earth
,
without
doing
that
.
This
Political
Sense
does
well
admit
also
of
a
Physical
Resurrection
(
though
not
that
which
the
Dr.
contends
for
)
which
he
must
needs
agree
to
,
who
allows
no
Power
to
Souls
to
act
,
but
as
united
to
some
Body
,
or
Vehicle
.
Yet
it
cannot
therefore
be
called
the
Resurrection
of
the
Body
,
because
the
Souls
then
do
not
emerge
out
of
the
Regions
of
Mortality
,
as
they
do
at
the
general
Resurrection
.
So
that
,
the
one
is
not
a
Redemption
of
the
Body
,
as
the
other
is
,
though
they
be
assured
that
it
will
prove
so
in
the
end
,
by
that
saying
,
The
second
Death
hath
no
Power
over
them
.
The
Martyrs
being
then
as
really
to
Rule
,
as
the
Aerial
Powers
did
so
before
,
and
that
for
a
peculiar
Reward
of
their
Sufferings
,
It
's
an
impertinent
Supposition
and
Question
thereon
,
to
say
,
If
they
Minister
onely
for
the
Good
of
Saints
,
Why
may
not
Souls
,
not
Martyrs
,
have
the
same
Office
?
What
the
Dr.
says
here
,
that
he
hath
proved
,
he
hath
not
indeed
made
any
Proof
of
,
but
I
have
given
strong
Proof
of
the
contrary
.
For
all
the
Reasons
for
the
seven
Epistles
,
reaching
but
to
the
beginning
of
the
Millennium
,
are
a
Proof
of
thereof
,
besides
other
Reasons
given
for
the
same
.
Nor
would
such
degenerating
of
the
New
Jerusalem
,
and
thereon
Revolting
of
her
Subjects
,
agree
with
her
Reigning
for
ever
and
ever
,
Rev.
22.25
.
which
shews
an
uninterrupted
Dominion
to
the
End
of
the
World
.
And
the
Vision
does
plainly
intimate
,
that
they
are
Foreign
Nations
that
environ
the
Holy
City
.
For
they
are
gathered
from
the
Four
Quarters
of
the
Earth
,
and
are
called
Gog
and
Magog
,
by
a
like
Israelism
,
as
is
used
Ezek
.
38.
from
Nations
Enemies
,
to
the
Israelites
who
were
so
called
;
but
it
's
not
imaginable
,
that
such
Titles
should
be
given
to
Nations
subject
to
the
New
Jerusalem
,
though
they
should
so
degenerate
,
as
the
Dr.
fancieth
,
it
being
so
incongruous
,
and
would
spoil
the
Israelism
.
Also
[
Nations
]
cannot
be
limited
to
the
Wicked
of
those
Nations
subject
to
the
New
Jerusalem
,
but
comprehend
all
in
general
,
viz.
the
whole
Body
and
Power
of
the
Nations
intended
.
Nor
is
it
imaginable
,
That
People
living
in
Peace
and
Prosperity
,
under
so
happy
a
Government
,
can
be
moved
by
any
Deceits
of
the
Devil
,
to
rise
up
in
open
Enmity
against
their
Rulers
,
upon
no
other
Occasion
than
Relaxation
of
Discipline
,
which
is
likely
to
be
pleasing
to
them
.
Nor
can
any
such
Attempts
be
made
in
those
Times
,
but
the
circumspect
Rulers
will
be
early
aware
thereof
,
to
prevent
the
same
.
And
the
vast
Number
of
those
Enemies
,
being
as
the
Sand
of
the
Sea
,
are
too
great
surely
,
to
signifie
such
Rebellious
Enemies
at
home
,
who
can
be
so
stirred
up
.
Also
,
their
so
largely
extending
themselves
,
by
going
upon
the
Breadth
of
the
Earth
to
compass
the
Camp
of
the
Saints
,
does
shew
them
to
be
Foreign
Nations
that
come
against
it
.
But
for
further
enforcing
this
Conceit
,
the
Dr.
magnifieth
the
Kingdom
of
Christ
so
largely
,
as
to
leave
no
Foreign
Nations
to
come
against
it
.
To
make
good
which
,
he
adds
[
All
]
to
what
is
said
cap
.
11.15
.
of
the
Kingdoms
of
the
World
,
becoming
the
Kingdoms
of
our
Lord
,
&c.
and
makes
[
All
Nations
shall
come
and
Worship
before
thee
,
cap
.
15.4
.
]
to
signifie
their
becoming
the
Kingdom
of
Christ
,
whenas
it
spoken
of
Foreign
Nations
,
which
shall
then
do
Homage
to
the
New
Jerusalem
.
But
that
which
will
be
properly
Christ's
Kingdom
,
or
the
Dominion
of
the
New
Jerusalem
,
is
the
Kingdom
represented
by
the
Ten-Horned-Beast
here
,
and
in
Daniel
,
by
the
Feet
and
Toes
of
Daniel's
Image
,
the
Dominion
whereof
is
to
be
taken
away
,
and
to
be
succeded
by
that
Kingdom
which
God
shall
set
up
,
by
giving
Dominion
to
the
Saints
of
the
most
High
:
Hence
the
People
of
that
Kingdom
,
are
called
the
People
of
the
Prince
that
shall
come
,
viz.
the
Messiah
,
Dan
.
9.26
.
and
are
the
same
that
are
signified
by
the
Tents
of
Japhet
,
wherein
God
will
perswade
Shem
to
dwell
.
This
is
confirmed
by
Daniel
,
7.12
.
where
it
's
said
,
that
the
rest
of
the
Beasts
had
their
Dominion
taken
away
,
&c.
whereby
it
appears
,
that
the
other
Kingdoms
,
besides
those
of
the
Ten-Horned-Beast
,
did
not
become
Christ's
Dominion
,
but
continued
Beasts
still
,
&c.
And
therefore
their
being
continued
for
a
Season
and
a
Time
,
I
take
to
be
during
the
Millennium
;
at
the
end
of
which
,
Satan
shall
be
loosed
to
deceive
them
,
&c.
But
then
the
Dr.
seems
to
fly
from
what
he
contends
for
,
and
imagines
,
That
the
Corrupt
Party
which
were
Subjects
of
Christ's
Kingdom
,
shall
make
part
of
the
Army
of
Gog
and
Magog
;
which
allows
them
to
be
Foreign
Nations
,
which
that
Corrupt
Party
shall
joyn
with
.
Next
,
he
cannot
conceive
any
Nations
to
walk
in
the
Light
of
the
New
Jerusalem
,
and
to
become
healed
,
but
such
as
become
real
Christians
,
whenas
(
as
is
elsewhere
shewed
)
the
Healing
of
the
Nations
,
is
by
feeding
on
the
Leaves
of
the
Tree
of
Life
;
but
the
becoming
true
Christians
,
(
that
is
,
Citizens
of
the
New
Jerusalem
)
is
to
eat
of
the
Fruit
of
that
Tree
.
The
Nations
that
are
saved
,
signified
such
as
are
saved
from
the
Destruction
which
befel
the
Anti-Christian
Party
,
and
their
walking
in
the
Light
of
the
New
Jerusalem
,
does
plainly
import
,
that
they
are
distinct
from
those
who
appertain
unto
it
as
Members
of
it
,
or
Subjects
unto
it
;
and
they
that
are
onely
Borrowers
of
Light
from
it
,
whenas
the
others
live
in
full
Communion
with
,
or
absolute
Subjection
to
it
.
Then
the
Dr.
is
so
possest
with
his
fanciful
Imaginations
,
as
to
think
it
Childish
or
Idiotical
,
to
take
Gog
and
Magog
in
a
Literal
or
Geographical
Sense
,
(
as
he
calls
it
)
whenas
it
's
manifest
,
that
there
's
no
Room
for
any
other
than
a
Geographical
Sense
,
there
being
here
signified
a
real
Attempt
upon
the
New
Jerusalem
,
by
Nations
its
Enemies
;
but
this
is
not
to
be
called
a
Literal
Sense
,
because
they
are
called
Gog
and
Magog
by
an
Israelism
,
which
agrees
with
the
Genius
of
Prophetick
Style
,
which
he
is
so
much
concerned
for
.
And
what
does
he
mean
by
saying
[
Whether
they
be
Neighbouring
or
Foreign
Nations
]
?
for
,
What
are
Neighbouring
,
but
Foreign
Nations
?
And
what
trifling
is
it
to
say
,
That
Dissimilitude
of
Spirit
,
&c.
may
Answer
to
Distance
of
Place
,
whenas
the
whole
Vision
does
plainly
import
Foreign
Nations
to
be
signified
!
And
which
he
cannot
gainsay
,
but
that
they
may
be
signified
,
though
he
hath
bestirred
himself
so
much
to
oppose
it
.
But
the
Truth
of
it
is
further
evident
,
from
the
Kingdom
of
Christ
it
's
consisting
of
many
Nations
independent
of
each
other
,
and
so
distinctly
Governed
by
the
Citizens
of
the
New
Jerusalem
in
each
Country
.
For
then
,
if
Gog
and
Magog
be
her
Subjects
,
there
must
be
distinct
Insurrections
of
them
in
every
Country
against
the
Rulers
thereof
;
which
as
it
's
not
imaginable
to
fall
out
,
in
a
Time
when
there
will
be
so
little
Occasion
given
for
it
,
and
such
diligent
Means
used
to
prevent
it
,
so
the
same
cannot
be
signified
in
the
Text
by
Gog
and
Magog
,
which
are
represented
by
one
great
Body
of
People
combin'd
together
,
as
Enemies
against
one
Body
of
People
,
signified
by
the
Camp
of
the
Saints
,
and
the
Beloved
City
,
&c.
What
a
strange
Inference
does
the
Dr.
make
here
!
viz.
That
because
the
City
,
cap
.
11.
is
called
Holy
,
when
trodden
down
,
&c.
therefore
the
Church
in
a
degenerate
Laodicean
State
,
may
be
called
the
Camp
of
the
Saints
,
and
the
Beloved
City
;
whenas
the
treading
it
down
,
does
not
signifie
any
Pollution
of
it
by
degenerating
into
Corruption
(
no
more
than
the
scattering
of
the
Power
of
the
Holy
People
,
does
signifie
so
in
Dan
.
12.7
.
)
but
onely
the
spoiling
the
Politick
State
of
it
,
by
the
prevalent
Power
of
its
Enemies
,
or
rather
their
obstructing
its
Growth
into
that
Spiritual
Polity
it
will
be
formed
into
,
at
the
Millennium
.
But
the
Dr.
struggles
on
,
with
utmost
wracking
his
Invention
,
in
behalf
of
that
which
will
not
hold
together
.
His
supposing
the
greater
Part
of
the
City
to
be
Saints
,
though
of
such
several
degrees
,
will
spoil
the
Character
of
the
Laodicean
Church
,
being
applicable
to
it
,
(
for
the
Church
in
all
Times
does
consist
of
Saints
small
and
great
)
;
and
if
they
be
the
lesser
part
,
it
will
do
the
same
as
to
the
Character
of
the
Saints
,
and
the
Beloved
City
,
&c.
And
what
does
he
mean
by
saying
,
That
the
external
Worship
in
all
,
was
still
pure
and
incorrupt
?
How
could
it
be
so
in
the
Wicked
,
being
their
Sacrifice
is
an
Abomination
to
the
Lord
?
So
that
,
their
Worship
is
throughout
corrupt
,
though
it
be
free
from
Superstitious
Ceremonies
to
corrupt
it
with
.
Also
,
What
does
he
mean
by
saying
,
That
they
used
such
Worship
out
of
Judgment
and
Conscience
,
being
sincerely
pleased
in
that
they
thought
God
was
pleased
with
it
?
He
must
understand
this
,
so
as
to
be
consistent
with
their
being
degenerate
Hypocrites
,
and
then
it
will
do
him
no
Service
;
but
by
understanding
it
otherwise
,
he
contradicts
himself
.
He
dwindles
at
length
into
such
a
sorry
shift
,
as
to
make
the
City
to
be
called
Holy
and
Beloved
,
in
comparison
with
the
Rabble
of
its
Enemies
;
but
God
gives
such
Titles
only
to
such
as
are
truly
worthy
of
them
,
upon
whatever
crazy
ground
the
Dr.
can
fancy
them
to
be
given
.
The
Conclusion
of
all
his
shifting
Evasions
,
is
a
monstrous
Conceit
.
He
supposeth
the
degenerate
Part
to
List
themselves
in
the
Army
of
Gog
and
Magog
,
and
so
the
City
drained
of
them
,
may
without
scruple
be
called
Holy
and
Beloved
,
&c.
But
this
City
is
the
Ruling
Part
of
Christ's
Kingdom
,
that
is
,
those
who
attain
to
the
State
signified
by
the
Feeding
on
the
Tree
of
Life
,
and
Drinking
of
the
Waters
of
Life
,
&c.
(
and
so
is
no
Inhabited
Place
like
the
Old
Jerusalem
,
where
the
Citizens
dwelt
together
,
&c.
as
the
Dr's
.
supposition
seems
to
make
it
to
be
)
,
Now
though
we
admit
that
such
may
be
wrought
upon
by
the
Prosperity
and
Pleasure
of
the
World
,
and
the
Deceits
of
the
Devil
(
if
by
his
loosing
he
gains
any
Power
over
them
)
as
to
degenerate
into
an
Hypocritical
Laodicean
State
,
yet
it
's
monstrous
to
conceive
,
that
they
can
so
wholly
Apostate
from
their
Religion
(
to
so
blessed
a
State
wherein
they
had
been
advanc't
)
as
to
joyn
with
the
Enemies
thereof
who
seek
its
Ruin
.
To
bid
such
defiance
to
God
Almighty
,
and
to
declare
such
open
Enmity
against
him
,
after
so
great
Knowledge
of
him
,
and
enjoying
so
great
Blessings
from
him
,
is
a
wickedness
surely
that
transcends
the
capacity
of
humane
Nature
.
Besides
,
That
the
doing
thereof
would
be
an
acting
contrary
to
their
Worldly
Interest
.
For
whereas
they
live
in
such
Peace
and
Prosperity
under
the
Dominion
of
the
New
Jerusalem
,
they
desert
it
,
to
fall
away
to
such
who
seek
the
Ruine
of
it
,
and
consequently
of
all
Worldly
Happiness
which
attends
its
Prosperity
.
It
's
all
one
whether
Death
and
Hell
be
made
,
by
the
Dr.
one
the
Species
of
the
other
,
or
the
Part
of
the
other
;
otherwise
,
the
first
,
I
think
,
is
clear
enough
,
but
both
of
them
are
alike
untrue
.
Though
{αβγδ}
is
of
so
general
signification
as
he
does
mention
,
yet
surely
it
must
signifie
here
more
specially
;
both
because
Death
is
twice
reckoned
so
distinctly
from
it
(
and
they
are
reckoned
so
cap
.
1.
ver
.
18.
and
cap
.
6.
ver
.
8.
)
and
also
because
it
would
not
be
true
,
that
Hell
(
taken
in
that
general
signification
)
is
cast
into
the
Lake
of
Fire
,
being
all
the
Dead
written
in
the
Book
of
Life
will
escape
being
cast
thereinto
.
And
whereas
the
Dr.
says
,
That
here
is
an
enumeration
of
the
several
Receptacles
of
the
Deceased
,
and
Death
signifies
those
places
which
take
in
those
who
Dye
of
Diseases
:
I
say
,
That
there
's
no
peculiar
Receptacle
for
such
,
but
the
same
Places
take
in
those
who
dye
by
other
means
.
So
that
,
if
Death
here
signifies
a
Receptacle
of
the
deceased
,
it
must
comprehend
all
Buried
at
Land
;
and
then
the
two
Receptacle
of
the
Deceased
being
enumerated
,
viz.
Sea
and
Land
(
which
comprehend
all
the
Dead
)
there
's
no
place
for
naming
{αβγδ}
abruptly
for
brevity
sake
,
whenas
all
the
Receptacles
of
the
Dead
are
enumerated
before
.
So
that
,
what
the
Dr.
thinks
a
plain
meaning
of
the
Text
,
is
far
from
being
so
.
Nor
are
my
Two
Parts
out
of
doors
,
by
Sea
coming
in
for
a
Third
,
for
though
it
cast
into
the
Lake
of
Fire
may
,
as
he
says
,
make
strange
work
,
yet
the
Dead
in
it
cast
into
the
Lake
,
will
not
do
so
,
any
more
than
.
Death
and
Hell
so
cast
,
&c.
And
there
being
no
mention
of
Sea
,
ver
.
14.
does
shew
,
that
the
mention
of
it
ver.
13.
is
only
to
signifie
,
that
all
the
Dead
in
it
are
to
be
raised
and
joyned
with
those
who
are
Dead
otherwise
,
that
they
may
receive
their
doom
together
;
and
then
by
Death
and
Hell
being
cast
into
the
Lake
of
Fire
,
is
included
the
dead
also
given
up
by
the
Sea
;
and
there
appears
no
account
of
their
being
so
distinctly
reckoned
,
unless
that
which
I
have
given
in
my
Remark
be
admitted
.
Whereas
the
Dr.
does
expresly
in
his
Exposition
make
Death
signifie
all
dead
of
Diseases
,
he
says
here
,
that
he
does
not
mean
thereby
all
that
dye
of
Diseases
,
or
none
but
those
who
dye
of
Diseases
,
but
Death
it self
;
That
is
,
he
contradicts
his
own
Exposition
,
and
substitutes
for
it
that
which
is
no
Exposition
,
viz.
that
Death
signifies
Death
.
CHAP.
XXI
.
THough
Sea
does
well
set
forth
the
disposition
of
the
Mobile
Vulgus
,
yet
it
plainly
signifies
the
swelling
Domination
and
over-flowing
Power
of
Worldly
Rulers
,
as
appears
both
from
the
Second
Trumpet
and
Second
Vial
,
and
also
from
the
Ten-Horned-Beast
,
and
Four
Beasts
in
Daniel
coming
out
of
the
Sea
.
And
it
appears
to
signifie
so
here
,
by
its
coherence
with
the
First
.
Heaven
and
First
Earth
being
past
away
,
viz.
the
Politick
State
of
Worldly
Governments
being
dissolved
,
whereby
such
Domination
was
upheld
.
And
the
fluctuating
condition
that
People
are
in
under
such
Governments
,
does
make
them
such
a
Mobile
Vulgus
,
and
to
be
signified
by
Waters
in
the
Prophetick-Style
.
It
's
strange
therefore
that
the
Dr.
should
say
,
That
my
Sense
of
the
Sea
is
quite
out
of
the
Road
of
Prophetick
Style
,
whenas
it
's
the
primary
,
and
his
but
the
secondary
Sense
of
it
in
that
Style
;
and
that
he
should
take
no
notice
of
the
two
Instances
in
my
Remark
,
viz.
the
Second
Trumpet
and
the
Second
Vial
.
I
have
agreed
before
,
that
the
New
Jerusalem
is
a
Spiritual
Polity
,
but
not
a
Worldly
Polity
United
and
Governed
by
human
Laws
,
&c.
but
the
Ligaments
of
its
Union
will
be
purely
Spiritual
,
it
being
the
Church
or
Body
of
Christ
,
United
to
him
its
Head
,
and
also
every
Member
each
to
the
other
by
one
Spirit
,
by
which
they
will
be
throughly
enlightened
in
the
knowledge
of
the
Truth
,
and
enabled
duely
to
execute
its
Laws
,
without
need
of
any
such
help
as
Councils
can
yield
them
.
But
where
do
I
intimate
any
such
Childish
Conceit
,
as
that
in
the
vast
Millennial
Dominion
there
shall
be
none
but
pure
Saints
,
having
the
Truth
and
Life
dwelling
in
them
?
There
's
none
but
such
shall
be
Citizens
of
the
New
Jerusalem
,
viz.
such
as
have
Right
to
the
Tree
of
Life
,
and
so
enter
through
the
Gates
into
the
City
,
cap
.
22.14
.
So
that
it
's
that
State
which
Intitles
them
to
be
Citizens
thereof
;
but
there
will
be
multitude
of
all
degrees
subject
to
them
,
who
Arrive
not
to
that
State
.
It
's
very
plain
,
that
these
Promises
do
primarily
respect
the
Millennial
State
.
For
this
Chapter
begins
with
an
Account
of
the
New
Jerusalem
coming
down
from
Heaven
,
and
contains
in
it
a
general
Account
of
those
Times
till
ver
.
9.
and
then
proceeds
to
a
particular
Description
of
the
City
;
so
that
the
Dr's
Exposition
is
a
rambling
from
the
subject
of
the
Prophecy
.
And
the
Alpha
and
Omega
here
relates
to
the
preceding
Words
,
It
's
done
(
which
relate
to
the
same
Words
at
the
end
of
the
Seventh
Vial
,
and
both
to
the
Mystery
of
God
being
finished
at
the
Seventh
Trumpet
,
cap
.
10.7
.
as
I
have
there
Noted
)
and
so
signifies
,
that
as
he
was
the
Beginning
of
the
Creation
of
God
,
so
now
(
as
to
the
former
Worldly
State
thereof
)
he
puts
an
end
thereunto
,
and
that
as
he
was
the
Beginning
of
the
New
Creation
,
so
now
he
accomplisheth
the
State
thereof
in
its
perfection
.
And
the
saying
[
shall
inherit
all
things
]
will
be
fulfilled
in
the
Millennium
,
according
to
the
capacity
of
that
State
,
as
well
as
in
Heaven
;
and
in
some
respects
more
amply
,
as
filling
them
with
Earthly
as
well
as
Heavenly
Blessings
.
And
what
shaddows
does
the
Dr.
catch
at
,
in
imagining
that
,
He
that
overcometh
,
alludes
to
the
conclusion
of
the
Laodicean
Epistle
!
whenas
it
's
also
the
conclusion
of
all
the
Seven
Epistles
,
and
not
only
the
condition
of
all
Promises
of
Salvation
,
but
also
of
all
the
Millennial
Promises
,
which
are
made
to
them
who
overcome
the
Beast
and
his
Image
,
&c.
and
that
's
the
meaning
of
overcoming
here
.
And
[
I
will
be
his
God
and
he
shall
be
my
Son
]
is
to
be
sure
applicable
to
the
Millennial
as
well
as
the
Heavenly
State
.
There
cannot
be
a
continued
Israelism
,
but
each
Part
must
signify
according
to
what
it
answers
to
in
the
Judaical
State
.
And
therefore
,
Why
does
the
Dr.
suppose
me
to
make
distinct
parts
of
the
Israelism
here
to
signifie
nothing
?
And
what
does
he
mean
by
living
up
to
the
External
Laws
of
God
?
For
the
Law
given
to
the
Jews
(
which
the
Apostle
,
Rom.
7.
calls
Holy
,
Just
and
Good
,
and
Spiritual
,
ordained
unto
Life
,
&c.
)
was
Internal
as
well
as
the
Christian
Law
(
though
they
wanted
the
internal
Dispensation
whereby
to
be
enabled
to
fulfil
it
)
which
holds
true
of
the
Ceremonial
,
as
well
as
the
Moral
Law
,
as
there
is
an
Exercise
of
Faith
and
Obedience
,
in
the
due
observing
the
one
as
well
as
the
other
.
But
the
Ceremonial
Law
(
which
could
most
properly
be
called
external
)
being
abolished
,
it
's
hard
to
imagine
what
the
Dr.
means
by
external
Laws
.
And
as
to
the
insincerity
which
he
supposeth
in
the
Scribes
and
Pharisees
,
it
appears
not
but
that
they
were
sincerely
minded
,
though
they
wanted
(
as
all
Unregenerate
do
)
that
Spirit
,
whereby
to
be
able
to
act
uprightly
.
For
that
Righteousness
of
the
Pharisee
,
described
by
our
Saviour
in
his
Parable
,
Luke
18.
ver
.
11
,
12.
is
hardly
to
be
match'd
by
many
who
pass
for
very
good
Christians
,
But
notwithstanding
their
being
sincerely
minded
,
it
was
natural
for
them
in
that
State
(
wherein
though
the
Spirit
be
willing
,
the
Flesh
is
weak
)
to
be
exercised
mostly
in
such
Duties
as
were
easiest
,
to
the
Neglect
of
those
of
more
Weight
and
Difficulty
,
and
to
affect
Honour
of
Men
for
their
Works
.
Also
,
they
too
highly
valuing
themselves
upon
their
Performances
,
made
the
humble
Penitent
Publican
(
though
performing
much
less
)
to
be
preferred
before
them
.
But
though
the
Dr's
useful
Edifying
Sense
,
proves
so
unintelligible
,
yet
he
might
have
found
a
very
intelligiblle
and
useful
Edifying
Mystery
,
in
the
Inscription
of
the
Names
of
the
Twelve
Tribes
on
the
Gates
,
viz.
That
none
but
True
Israelites
(
that
is
,
Spiritual
Israelites
or
Christians
)
should
enter
there
,
accordingly
as
it
's
said
,
cap
.
22.14
.
Blessed
are
they
that
do
his
Commandements
,
that
they
may
have
Right
to
the
Tree
of
Life
,
and
enter
through
the
Gates
into
the
City
.
And
the
intended
meaning
of
the
Dr.
so
badly
exprest
,
is
I
suppose
,
that
whatever
the
Law
is
in
it self
,
it
's
but
an
External
Law
,
or
Rule
to
those
who
are
but
in
a
meer
Legal-State
,
whereby
they
yield
but
a
servile
Obedience
to
it
,
which
they
are
mostly
influenced
unto
by
External
Motives
,
&c.
(
so
Christian
Laws
may
be
called
External
to
such
)
and
then
his
useful
Edifying
Sense
amounts
but
to
this
,
That
they
who
,
in
a
Legal
State
,
do
not
endeavour
,
to
their
Power
,
to
keep
God's
Laws
,
they
cannot
expect
to
be
called
unto
that
Spiritual
Dispensation
whereby
to
be
enabled
to
do
it
;
which
is
too
plain
a
Truth
to
be
here
intended
,
nor
can
the
Inscription
on
the
Gates
signify
it
.
All
the
Dr.
says
here
in
Defence
of
his
solid
Interpretation
(
as
he
fancieth
it
)
depends
upon
his
Conceit
of
making
the
Inner
and
Outer-Court
,
cap
.
11.
to
signify
successive
Symmetral
and
Asymmetral
Times
;
the
falseness
of
which
,
I
have
there
I
hope
,
abundantly
shewed
,
and
made
good
my
Exposition
,
in
making
the
Worshippers
in
the
inner-Court
to
be
the
Two
Witnesses
,
and
so
to
synchronize
with
the
Outer-Court
,
whereby
the
Remark
here
is
also
confirmed
.
So
that
,
I
need
not
make
any
further
Defence
of
it
against
the
Dr's
large
Answer
;
Only
,
that
when
I
say
,
that
the
Golden
Reed
here
is
used
to
Answer
all
the
rest
of
the
splendid
Description
of
the
New
Jerusalem
,
it
must
be
supposed
to
concur
therewith
,
in
signifying
the
Glorious
State
of
those
Times
;
but
there
being
no
occasion
for
John
to
use
any
other
than
a
Natural
Reed
,
cap
.
11.
only
for
the
use
of
measuring
,
there
's
no
Mystical
meaning
to
be
expected
in
it
,
whereby
the
Dr's
Conceit
here
of
combustible
Reed
does
vanish
like
Smoak
,
Solid
Gold
does
very
properly
signify
sound
Judgment
and
Righteousness
,
but
it
's
strange
to
make
it
signify
Divine
Love
or
Charity
;
especially
in
this
Place
,
where
the
State
or
Spiritual
Polity
of
a
City
is
described
which
is
to
Govern
the
Millennial
Times
.
And
though
sound
Judgment
and
Righteousness
(
and
also
all
other
perfect
Works
performed
to
God
or
Man
)
proceed
from
Divine
Love
or
Charity
,
yet
the
immediate
signifying
of
any
such
Works
,
is
very
different
from
signifying
the
common
Fountain
from
which
they
spring
.
So
that
,
I
am
not
shy
of
admitting
the
Dr's
Sense
if
it
were
current
,
but
he
does
forc'tly
introduce
it
,
to
countenance
his
more
unsound
Conceit
,
of
making
the
Millennium
the
same
with
the
Philadelphian
Interval
;
which
doubtless
is
false
,
though
he
says
here
,
that
it
's
most
certainly
true
.
What
presumption
is
it
in
the
Dr.
to
call
it
trifling
in
the
Spirit
of
Prophecy
,
to
signify
by
the
Twelve
Stones
,
only
the
soundness
and
beautifulness
of
the
Apostolical
Righteousness
,
whereon
the
Safety
and
Defence
of
the
New
Jerusalem
shall
be
founded
!
What
higher
signification
can
they
contain
than
this
?
In
the
particular
signification
of
every
Stone
which
he
endeavours
to
give
an
Account
of
,
he
does
not
,
nor
can
say
any
thing
of
greater
import
than
these
two
general
Significations
;
but
he
says
divers
things
so
mean
and
fanciful
,
as
that
it
's
not
to
be
imagined
they
were
ever
intended
.
And
what
does
he
mean
by
saying
,
That
I
am
so
niggardly
as
to
admit
but
of
two
Properties
in
the
Stones
to
be
alluded
to
,
when
he
does
acknowledge
after
,
that
I
admit
an
allusion
to
as
many
more
as
will
bear
an
apt
Application
?
Though
these
two
are
so
weighty
and
comprehensive
as
not
to
need
more
.
And
how
triflingly
does
he
except
against
one
of
the
Properties
I
admit
of
(
viz.
Beautifulness
)
because
it
's
less
proper
for
a
Wall
,
which
is
a
structure
of
Defence
!
May
not
the
Beautifulness
of
such
structure
and
its
strength
of
Defence
well
agree
?
And
is
not
the
Description
of
the
Wall
here
as
beautiful
as
any
Part
of
the
City
?
viz.
the
building
of
it
all
of
Jasper
,
and
its
Foundation
of
precious
Stones
.
Then
the
Dr.
says
,
That
the
Diamond
which
out-does
all
other
Stones
for
Solidity
and
Splendor
,
might
have
served
better
than
all
the
Twelve
Stones
for
those
two
significations
,
&c.
But
how
would
it
also
have
signified
the
Apostolical
Foundation
upon
which
all
the
Walls
is
built
,
and
which
is
signified
by
the
Twelve
Stones
?
Besides
,
by
the
variety
observable
in
the
Twelve
Stones
,
of
those
two
most
Eminent
and
Valuable
Qualities
,
Solidity
and
Splendor
,
may
be
signified
,
how
variously
those
Properties
of
Apostolical
Righteousness
signified
thereby
,
will
exert
themselves
,
and
what
a
beautiful
variety
of
Spiritual
Operations
will
arise
therefrom
.
Whereas
the
Dr.
would
countenance
his
Conceits
here
,
from
their
apt
agreeing
,
as
he
imagins
with
the
Hypothesis
of
the
Philadelphian
and
New
Jerusalem
State
being
the
same
;
that
being
false
,
as
I
have
fully
shewed
,
his
fancied
support
to
them
from
thence
does
utterly
fail
.
The
Dr.
apprehends
this
Remark
so
odd
,
That
he
will
more
strictly
consider
each
Part
,
but
to
how
much
Purpose
he
does
it
we
shall
see
.
I
shall
first
note
,
How
he
confounds
the
Kingdom
of
Heaven
in
Believers
,
with
the
Kingdom
of
Christ
,
as
he
is
Judge
and
Ruler
of
the
World
,
the
Head
of
all
Principalities
and
Powers
,
Prince
of
the
Kings
of
the
Earth
,
who
is
to
Reign
till
he
hath
put
down
all
Authority
and
Power
under
his
Feet
.
The
first
did
Commence
,
by
Christs
making
Disciples
and
Converts
by
his
Preaching
;
and
therefore
his
Gospel
is
called
the
Gospel
of
the
Kingdom
of
Heaven
,
and
he
in
his
Preaching
,
says
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
,
and
orders
his
Disciples
to
use
the
same
Words
,
&c.
But
the
Commencement
of
the
last
,
was
not
till
the
Roman
Emperors
assumed
the
Christian
Profession
,
whereby
the
Woman
in
Heaven
brought
forth
the
Man-Child
,
who
was
caught
up
unto
God
and
his
Throne
,
&c.
For
then
it
's
said
,
Now
is
come
Salvation
and
Strength
,
and
the
Kingdom
of
our
God
,
and
the
Power
of
his
Christ
,
cap
.
12.
He
did
indeed
at
his
Ascension
sit
down
at
the
Right
Hand
of
Power
,
expecting
till
his
Enemies
be
made
his
Foot-stool
,
and
was
then
ordained
Head
of
all
Power
in
Heaven
and
Earth
,
but
could
not
be
invested
in
his
Kingdom
on
Earth
,
till
he
had
by
his
Servants
,
subdued
the
Worldly
Powers
;
which
he
did
when
the
Man-Child
was
caught
up
unto
God
and
his
Throne
,
and
the
Devil
cast
out
,
&c.
by
means
of
those
who
overcame
him
by
the
Blood
of
the
Lamb
,
and
the
Word
of
their
Testimony
,
and
loved
not
their
Lives
unto
the
Death
,
&c.
But
that
Victory
did
not
suffice
fully
to
settle
him
in
his
Kingdom
,
because
the
Devil
had
another
Game
to
play
,
whereby
to
restore
his
Power
,
viz.
By
the
Anti-Christian
Powers
,
who
under
a
Christian
Profession
should
War
against
Christ
,
and
his
Vanquishing
those
Powers
also
,
will
be
an
absolute
Establishing
him
in
his
Kingdom
;
which
he
will
do
by
those
who
are
with
him
,
called
Chosen
and
Faithful
,
by
whom
he
overcomes
the
Kings
of
the
Earth
who
War
against
him
,
cap
.
17.14
.
Now
whereas
the
Dr.
says
,
That
the
Kingdom
of
Christ
was
a
Spiritual
Kingdom
from
the
Apostles
Time
,
&c.
I
say
,
That
he
had
no
Kingdom
in
the
World
,
till
the
said
Time
of
the
Womans
bringing
forth
the
Man-Child
,
and
the
Devils
being
cast
out
,
&c.
He
had
indeed
before
many
Servants
,
Members
of
the
Kingdom
of
Heaven
,
and
zealous
to
disperse
the
Doctrine
of
it
on
Earth
,
but
he
had
no
Footing
of
Authority
or
Rule
in
the
World
.
For
the
Devil
continued
so
wholly
possest
of
that
,
as
to
make
the
bearing
or
professing
the
Name
of
Christ
,
a
Capital
Crime
.
So
that
,
the
Primitive
Christians
were
like
many
Subjects
sojourning
in
a
Foreign
Country
,
where
their
own
Prince
hath
no
Authority
or
Power
,
by
their
abiding
there
.
And
whereas
the
Dr.
says
,
That
the
Affairs
of
the
Church
in
those
Times
,
were
Regulated
by
Laws
,
and
Established
by
Councils
:
I
say
,
That
she
did
then
act
according
to
the
Exigency
of
her
Affairs
,
in
that
her
Infant-State
.
She
had
first
much
Conflict
with
the
Jews
,
and
found
it
difficult
,
to
determine
,
how
far
the
Christian
Religion
did
oblige
her
to
relinquish
the
Judaical
Service
,
and
was
after
held
in
a
low
deprest
Condition
,
by
the
continual
Heathen
Persecutions
,
wherewith
she
did
Conflict
;
whereby
her
Children
had
little
to
attend
,
but
to
carry
their
Lives
in
their
Hands
,
and
be
ever
ready
to
become
Martyrs
to
their
Profession
,
loving
not
their
Lives
unto
the
Death
.
But
notwithstanding
their
being
so
mortified
to
the
World
,
yet
there
appears
not
any
great
Progress
they
made
in
the
Work
of
Regeneration
;
but
on
the
contrary
,
to
have
been
much
addicted
to
such
things
,
as
the
Apostle
calls
beggarly
Elements
of
the
World
,
whereby
their
Devotion
did
much
spend
it self
in
many
Puerilities
of
humane
Invention
,
(
and
sometimes
great
Contests
did
arise
about
the
same
)
such
,
as
though
they
might
deserve
some
Approbation
in
them
,
considering
the
Zeal
and
Simplicity
which
did
accompany
the
same
;
yet
divers
of
them
have
since
,
with
good
Reason
,
being
disallowed
of
and
laid
aside
.
No
Wonder
therefore
,
that
in
those
Times
of
the
Infancy
of
the
Church
,
and
in
which
she
was
exercised
with
so
great
Difficulties
,
she
should
manage
her
Affairs
by
the
help
of
Laws
and
Councils
,
such
as
were
most
accommodated
to
the
Exigency
of
her
present
State
.
But
,
How
can
it
be
inferr'd
from
hence
,
That
in
the
Millennial
State
,
when
she
shall
be
advanc't
to
be
the
absolute
Ruling
Power
in
the
World
,
and
so
freed
from
all
the
Difficulties
she
did
formerly
Conflict
with
;
and
also
shal
have
attained
to
the
highest
State
of
Spiritual
Communion
with
GOD
,
to
the
becoming
throughly
enlightened
in
the
Judgments
of
Truth
,
and
vigorously
acted
to
fulfil
the
same
;
I
say
,
How
can
it
be
inferr'd
,
That
she
will
in
such
a
State
,
need
the
Help
of
Laws
and
Councils
for
the
managing
of
her
Affairs
,
because
she
did
so
inher
Infant-State
?
The
Dr.
proceeds
to
shew
,
That
in
three
Regards
,
the
Kingdom
of
Christ
may
be
said
to
be
Spiritual
;
which
I
shall
easily
agree
to
,
but
they
little
concern
the
present
Subject
.
For
they
respect
the
Kingdom
of
Christ
,
as
King
of
Saints
,
ruling
in
them
by
his
Spirit
,
in
whatever
outward
State
they
be
;
but
we
are
speaking
here
of
his
Kingdom
,
as
he
by
them
governs
the
World
in
the
Millennial
State
.
But
though
those
three
Particulars
do
so
little
concern
●s
,
yet
I
shall
note
,
how
in
the
second
of
them
he
does
wrest
the
Meaning
of
Ephesians
6.12
.
He
first
makes
We
wrestle
not
with
Flesh
and
Blood
(
which
doubtless
,
respects
the
Fleshly
Lusts
we
conflict
with
)
to
respect
a
Carnal
or
Worldly
Design
of
wresting
the
Dominion
of
the
World
into
our
Hands
,
&c.
And
the
following
Words
,
But
against
Principalities
and
Powers
,
and
the
Rulers
of
the
Darkness
of
this
World
,
and
Spiritual
Wickednesses
in
High-Places
.
All
this
he
applys
to
our
wrestling
with
the
Evil
Spirits
which
tempt
us
to
Sin
;
whenas
doubtless
,
the
Visible
Powers
of
Darkness
,
are
here
as
much
signified
as
the
Invisible
;
yea
,
primarily
intended
.
For
was
it
not
with
them
that
the
Primitive
Christians
did
wrestle
,
when
they
overcame
the
Devil
,
to
the
causing
him
to
be
cast
out
,
&c.
and
thereby
so
great
Revolution
on
the
Heathen
Empire
?
And
do
not
those
,
called
Chosen
and
Faithful
,
who
are
with
the
Lamb
,
cap
.
17.14
.
do
the
same
with
the
Kings
of
the
Earth
,
who
War
against
him
.
So
that
,
the
Sense
of
the
Text
is
,
That
the
Conflicts
we
have
at
home
,
with
the
Lusts
of
the
Flesh
,
are
not
comparable
to
those
which
we
meet
from
without
,
by
reason
of
the
Worldly
Powers
setting
themselves
against
the
Advancement
of
Christ's
Kingdom
in
the
World
,
and
so
Warring
against
all
Faithful
Adherers
to
him
.
This
is
a
perpetual
hard
Conflict
,
which
the
Faithful
Servants
of
Christ
have
,
during
their
Militant
State
on
Earth
;
whereas
that
they
have
with
Fleshly
Lusts
,
though
it
be
difficult
for
a
time
,
does
soon
grow
easy
,
as
the
Work
of
Regeneration
does
advance
to
the
gaining
the
Victory
over
our
Lusts
.
The
Dr.
says
next
,
That
the
Kings
in
Christ's
Kingdom
may
Rule
by
a
Spiritual
Polity
;
but
what
he
calls
so
is
in
effect
(
as
is
elsewhere
noted
)
but
a
Worldly
Polity
,
making
Laws
and
Councils
needful
to
Govern
by
,
and
appropriating
the
Government
to
particular
Rulers
of
Kingdoms
,
&c.
and
so
not
understanding
the
Spiritual
Dominion
which
he
allows
must
then
be
,
he
confounds
it
with
that
which
is
of
a
different
Nature
.
And
whereas
he
says
,
That
the
Ruling
of
the
Saints
by
a
Spiritual
Power
does
not
presently
make
them
Priests
:
I
say
,
That
the
same
Power
which
will
then
qualify
them
for
Rulers
,
will
also
qualify
them
for
Priests
;
and
therefore
they
are
described
to
be
both
Kings
and
Priests
.
Next
,
whereas
I
make
those
Twenty
Four
Elders
,
cap
.
5.
to
signify
Spiritual
Rulers
over
the
Four
Beasts
,
and
they
and
the
Beasts
to
signify
such
Rulers
over
those
they
Reign
over
in
the
Millennial
Times
(
as
they
plainly
appear
there
to
do
)
he
conceives
this
to
be
a
dark
Error
,
and
would
have
those
Elders
to
signify
such
Monarchs
or
Kings
as
he
imagines
then
shall
Reign
,
because
of
their
Throns
and
Crowns
;
whenas
those
Spiritual
Kings
,
who
according
to
Scripture
,
are
then
to
Rule
,
will
be
as
truly
Kings
as
others
,
though
of
a
different
Nature
,
and
therefore
may
be
as
aptly
signified
by
those
Symbols
,
as
will
presently
further
appear
.
But
to
countenance
his
Conceit
,
he
does
strangely
imagine
their
White-Raiment
to
be
White-Silk
,
viz.
such
soft
Raiment
as
is
in
Kings-Houses
:
Whenas
,
doubtless
,
it
's
the
Fine
Linnen
which
is
the
Righteousness
of
the
Saints
,
and
serves
also
here
as
a
Priest's
Habit
.
And
he
will
have
it
also
to
have
some
allusion
to
the
Priesthood
,
in
order
to
the
signifying
the
Holiness
of
those
Kings
,
and
their
being
the
supream
Head
of
the
Church
,
and
then
adds
,
If
those
Kings
were
Priests
properly
so
called
,
or
were
not
Kings
properly
so
called
,
they
would
instead
of
Crowns
,
have
Golden
Girdles
;
whenas
the
Golden
Girdles
would
more
properly
respect
the
Kingly
than
the
Priestly
Office
,
(
of
which
see
Remark
on
cap
.
1.13
.
)
and
the
White-Raiment
is
sufficient
to
signifie
the
Priestly
Office
,
though
it
hath
the
further
Signification
,
I
have
mentioned
;
and
the
Power
of
those
Spiritual
Kings
,
is
aptly
enough
signified
by
Crowns
;
of
which
more
after
.
But
then
,
How
can
the
Dr.
say
,
That
the
Twenty-four
Elders
are
Kings
onely
over
the
Beasts
,
and
that
the
Beasts
are
onely
Subjects
and
not
Rulers
,
when
they
joyn
together
,
cap
.
5.
in
falling
down
before
the
Lamb
,
and
singing
a
Song
of
Thanksgiving
for
his
Redeeming
them
by
his
Blood
,
and
making
them
Kings
and
Priests
to
Reign
on
the
Earth
?
And
my
Assertion
,
according
to
the
plain
Truth
of
the
Text
,
he
calls
rash
and
groundless
,
and
contrary
to
the
plain
Meaning
of
my
Remark
,
he
makes
me
to
suppose
them
to
be
Rulers
over
the
People
and
Nations
out
of
the
Kingdom
of
Christ
,
whenas
I
compare
their
Authority
over
them
they
Rule
over
,
to
that
which
the
Nobility
,
Gentry
,
and
Clergy
,
have
over
the
Common
People
.
And
whereas
the
Dr.
does
make
the
four
Beasts
to
comprehend
the
whole
Israel
of
God
,
that
is
,
says
he
,
the
whole
Kingdom
of
Christ
in
the
Millennium
;
he
does
hereby
contradict
himself
,
by
supposing
what
he
does
before
,
ver
.
2.
condemn
as
fond
in
me
,
(
untruly
supposing
me
to
affirm
the
same
)
viz.
That
there
shall
be
none
but
Saints
where
Christ's
Kingdom
is
;
for
if
there
be
others
than
such
,
(
as
doubtless
there
will
be
Multitudes
)
they
will
be
in
the
State
of
Subjects
to
the
Elders
and
Beasts
,
(
the
Citizens
of
the
New
Jerusalem
)
and
so
a
part
of
Christ's
Kingdom
,
&c.
Next
,
How
extravagantly
does
he
say
,
That
it
's
flying
in
the
Face
of
the
Text
,
and
pulling
down
the
Crowns
from
the
Heads
of
the
Twenty-four
Elders
,
to
suppose
them
,
not
to
signifie
Monarchs
according
to
his
Sense
.
As
if
Kingly
Power
may
not
be
aptly
signified
by
a
Crown
,
though
it
be
not
exercised
by
such
Monarchs
.
Are
not
the
seven
Roman-Heads
called
Kings
,
and
also
Crowned
,
Rev.
12.3
.
though
most
of
them
was
no
such
Monarchs
?
And
is
not
Joshua
the
High-Priest
,
Zach.
6.
Crowned
with
Crowns
,
to
typifie
such
Spiritual
Kings
and
Priests
as
I
am
defending
?
But
further
,
the
Dr.
who
is
so
officiously
concerned
for
his
Monarchs
in
the
Millennial
State
,
will
surely
have
them
Hereditary
Monarchs
,
or
else
he
is
like
to
have
but
little
Thanks
for
his
Pains
.
And
does
he
think
that
God
will
entail
Saint-ship
on
Royal-Lines
,
to
make
them
such
Spiritual
Rulers
as
he
agrees
they
must
then
be
?
Besides
,
How
aptly
will
such
Kings
be
signified
by
Elders
,
when
they
are
likely
oft
to
be
Infants
!
Which
Title
of
Elders
shews
them
such
,
as
whose
Spiritual
Endowments
improved
by
Maturity
of
Age
,
advanc't
them
to
that
Station
.
But
if
he
imagine
that
there
will
be
then
Elective
Monarchs
,
he
must
suppose
them
to
be
chosen
by
the
Saints
,
who
will
then
be
the
prevailing
Party
;
otherwise
,
how
are
they
like
to
be
such
Spiritual
Rulers
,
as
he
agrees
they
must
be
?
And
can
he
imagine
that
they
,
who
are
evidently
,
according
to
Scripture
,
then
to
Rule
,
will
transfer
their
Power
upon
any
single
Person
?
Yea
,
how
can
they
do
it
,
since
God
gives
it
to
them
to
Rule
therewith
?
Besides
,
if
his
Monarchs
be
such
Spiritual
Rulers
,
&c.
to
what
purpose
is
it
to
suppose
them
Crowned
Heads
?
For
what
is
the
signification
of
an
Imperial
Crown
,
(
and
other
Crown
,
I
suppose
,
he
does
not
think
worth
contending
about
)
but
that
the
Monarch
who
wears
it
,
claims
an
absolute
Freedom
from
being
accountable
to
any
but
God
,
for
his
doings
?
But
if
they
be
such
Righteous
Rulers
,
they
will
have
no
need
of
claiming
such
Freedom
,
their
doings
being
such
as
will
abide
the
Light
,
&c.
and
if
they
be
otherwise
,
they
cannot
avoid
being
accountable
to
Christ
Jesus
by
his
Saints
,
with
whom
will
then
be
that
Spirit
of
Judgment
and
Power
,
as
to
be
able
to
withstand
and
invalid
all
Actions
contrary
to
the
Truth
,
which
then
must
solely
govern
?
But
of
this
I
have
spoken
more
fully
in
the
Preface
.
Kings
therefore
wearing
Crowns
in
those
Times
,
would
hardly
signifie
more
than
wearing
Feathers
in
their
Caps
.
Yet
there
may
be
then
,
as
great
Power
exercised
by
single
Persons
,
as
any
good
(
viz.
truly
Christian
)
King
could
desire
,
or
would
know
how
to
make
use
of
.
Though
the
Dr's
Conceits
here
,
are
so
inconsistent
with
the
Truth
and
themselves
,
yet
he
is
so
consisting
with
himself
,
as
to
end
with
a
confident
Conclusion
.
In
the
next
place
,
the
Dr.
does
strangely
pervert
the
saying
of
our
Saviour
,
Mat
.
20.25
.
&
Luk
.
22.25
.
to
concern
onely
the
Apostles
and
Primitive
Bishops
,
and
so
to
signifie
the
mean
Condition
they
were
like
to
live
in
,
&c.
whenas
their
Signification
is
plainly
general
,
extending
to
all
his
Disciples
and
Servants
,
shewing
what
a
different
Spirit
is
to
be
in
them
,
from
what
is
in
Worldly
Rulers
.
For
the
first
saying
is
upon
the
Mother
of
Zebedees
Two
Sons
,
desiring
,
that
her
Two
Sons
might
sit
at
the
Right
and
Left
Hand
of
Christ
in
his
Kingdom
.
The
other
,
on
the
Disciples
striving
among
themselves
,
who
should
be
accounted
greatest
;
whereon
our
Saviour
gives
them
such
Rebuke
and
Instruction
,
as
concerns
all
Christians
in
all
Times
,
but
especially
in
the
Millennial
Times
,
when
they
shall
be
in
that
Ruling
State
,
which
the
Apostles
seem
so
ambitious
of
.
Then
the
Dr.
adds
,
That
those
Texts
do
concern
such
Monarchs
as
really
Rule
for
the
Good
of
Christs
Kingdom
,
is
a
wonderful
groundless
Conceit
.
By
whom
,
if
he
mean
true
Christian
Rulers
,
those
Texts
must
concern
them
.
But
are
such
Rulers
to
be
found
among
his
Monarchs
?
And
if
any
of
them
should
prove
of
that
Spirit
,
as
to
Rule
so
,
How
insignificant
would
then
be
their
Monarchical
(
viz.
absolute
unaccountable
)
Power
,
is
before
shewed
.
And
whereas
the
Dr.
is
so
averse
here
and
elsewhere
,
to
understand
what
I
mean
by
Worldly
Government
,
and
Worldly
Powers
,
he
could
easily
inform
himself
if
he
pleased
,
by
consulting
with
my
Remark
on
Dan
.
Vis
.
2.
Ver
.
2.
I
agree
with
his
saying
,
That
Millennial
Monarchs
,
who
should
so
Rule
,
for
the
promoting
the
Interest
of
CHRIST's
Kingdom
,
as
he
describes
,
would
be
far
from
being
Anti
Christian
Rulers
,
though
they
he
unregenerate
;
but
to
suppose
such
Rulers
so
to
Rule
,
is
to
imagine
,
that
one
may
gather
Grapes
of
Thorns
,
and
Figs
of
Thistles
,
or
that
a
corrupt
Tree
may
bring
forth
good
Fruit
.
That
Enmity
described
in
Scripture
,
between
Flesh
and
Spirit
,
and
the
Inability
of
the
one
to
become
subject
to
the
other
,
is
likely
to
prove
more
especially
true
of
unregenerate
Rulers
,
whose
worldly
or
Fleshly
Enjoyments
,
in
their
Politick
Capacity
,
are
likely
,
more
deeply
to
engage
their
Hearts
,
than
those
which
they
and
others
enjoy
in
their
natural
capacity
,
and
so
to
beget
in
them
a
greater
enmity
to
those
things
of
God
which
are
contrary
thereunto
.
So
that
,
though
that
saying
,
malus
Homo
,
yet
bonus
Cives
,
may
be
true
in
respect
of
the
good
Qualities
that
may
be
in
evil
Men
,
to
make
them
serviceable
to
the
Publick
,
in
a
Worldly
State
;
yet
,
to
conceive
how
an
unregenerate
Man
should
be
such
a
good
Christian
Monarch
as
the
Dr.
does
imagine
,
is
as
hard
as
to
reconcile
light
and
darkness
.
Whereas
he
says
,
That
my
likening
the
Authority
which
those
Spiritual
Kings
and
Priests
will
have
in
the
Millennial
State
,
to
the
sway
which
the
Nobility
,
Gentry
,
and
Clergy
have
over
the
Commonalty
,
&c.
does
shew
that
their
Rule
will
be
meerly
precarious
,
and
so
my
Account
of
that
State
does
end
in
Anarchy
:
He
might
as
well
have
said
,
That
the
Authority
of
the
Apostles
and
their
Successors
,
by
that
Spiritual
Power
which
they
exercised
,
of
binding
and
loosing
,
and
delivering
to
Satan
,
&c.
was
meerly
precarious
,
whenas
doubtless
it
was
as
awful
to
Christians
,
as
any
Political
Government
by
Worldly
Powers
is
to
them
subject
to
it
;
and
that
not
only
by
reason
of
the
Corporal
Punishments
,
which
were
sometimes
inflicted
by
Satan
on
those
delivered
to
him
,
but
chiefly
in
respect
of
the
inward
Punishment
,
which
the
excommunicated
did
experience
to
attend
the
Sentence
duely
passed
upon
them
,
viz.
their
being
cast
from
that
Communion
with
God
,
and
Peace
,
and
Joy
attending
the
same
(
which
through
Faith
in
Christ
Jesus
they
enjoyed
)
into
a
woful
State
of
sorrow
,
dread
,
and
horror
(
both
in
respect
of
the
happiness
they
were
fallen
from
,
and
the
misery
which
attend
the
State
they
were
fallen
into
)
till
by
Repentance
they
recovered
themselves
out
of
the
same
.
Now
though
that
Spiritual
Discipline
,
does
chiefly
answer
to
what
Authority
or
Discipline
will
be
exercised
,
to
dismember
them
from
being
Citizens
of
the
New
Jerusalem
who
shall
walk
as
unworthy
of
that
State
,
yet
the
same
will
be
in
some
measure
exercised
on
all
subjects
thereof
,
who
,
though
without
the
City
,
must
be
supposed
Christians
in
Profession
,
or
in
a
Legal
State
;
in
whom
,
though
the
Truth
does
not
so
sway
,
as
to
make
them
,
out
of
Faith
and
the
Love
of
God
,
to
walk
with
him
,
yet
they
will
out
of
fear
of
him
,
and
regard
to
outward
Blessings
which
shall
attend
their
so
doing
,
be
oblidge
to
walk
in
an
outward
Conversation
answerable
to
their
Profession
;
and
on
failing
thereof
,
will
give
such
scandal
,
and
incur
such
displeasure
,
as
will
cast
them
from
outward
Christian
Communion
,
and
from
the
Blessings
and
Enjoyments
of
this
Life
attending
the
same
,
which
doubtless
will
influence
them
with
so
great
a
dread
thereof
,
as
to
hold
them
in
a
stricter
,
and
yet
much
more
comfortable
subjection
,
than
the
Subjects
of
Worldly
Powers
are
held
in
.
As
to
the
Dr's
endeavour
to
clear
me
from
being
a
Republican
or
Anti-monarchial
Man
,
being
so
charitable
as
to
hope
,
that
I
allow
Monarchy
to
be
the
best
Government
till
the
Millennial
Anarchy
(
as
he
wretchedly
calls
it
)
comes
;
I
say
thereunto
,
That
I
am
one
who
am
not
concerned
in
the
Controversies
about
Worldly
Governments
or
Changes
therein
(
save
such
as
concern
the
advancement
of
Christ's
Kingdom
)
being
taught
by
the
Truth
,
That
all
Power
is
of
God
,
and
that
Promotion
comes
not
from
the
East
,
or
West
,
or
South
,
but
God
is
the
Judge
;
he
pulls
down
one
,
and
sets
up
another
,
he
changeth
Times
and
Seasons
,
and
pulls
down
Kings
,
and
sets
up
Kings
,
&c.
So
that
,
my
concern
as
to
such
Governments
,
is
to
live
peaceably
according
to
the
Duty
of
a
Christian
,
under
what
it
pleaseth
God
to
send
.
The
Dr.
does
at
length
conclude
my
account
of
the
Millennial
State
,
to
be
an
extravagant
Dream
,
arising
out
of
a
dry
overthoughtful
Melancholy
,
&c.
But
surely
it
must
proceed
from
such
,
and
a
worse
Principle
in
him
,
that
he
should
be
such
a
discoverer
of
great
Mysteries
in
the
Scripture
,
that
were
never
intended
(
particularly
of
his
cabbalistical
Dream
of
the
Four
Worlds
to
be
signified
in
Ezek
.
1.
whereof
the
Ariluthick
he
does
parallel
to
mine
,
and
the
Briathick
to
his
own
account
of
the
Millennial
State
)
and
yet
be
so
slow
to
apprehend
the
Mysteries
of
Christ's
Kingdom
so
clearly
signified
in
Scripture
.
And
as
to
his
tight
and
well-knit
Polity
in
the
Millennial
Kingdom
,
that
State
described
by
me
(
which
he
calls
a
lax
and
lazy
Anarchy
)
will
be
tightly
knit
,
by
a
much
more
firm
Ligament
(
and
such
as
will
be
also
a
powerful
enlivening
Principal
to
that
Body
which
is
compacted
by
it
)
than
any
of
those
Politick-bands
can
be
,
which
he
fancieth
.
But
it
's
an
invisible
Ligament
,
only
to
be
seen
by
an
Eye
of
Faith
,
for
want
of
which
it
proves
so
undiscernible
to
the
Dr.
The
Sense
given
by
me
here
,
of
the
Kings
of
the
Earth
bringing
their
Glory
to
the
New
Jerusalem
,
and
which
I
have
before
given
of
[
The
Nations
that
are
saved
shall
walk
in
the
Light
of
it
]
is
very
easy
and
obvious
,
agreeing
with
the
description
of
those
Times
,
both
in
this
Book
and
other
Prophecies
:
But
the
Dr's
Conceit
here
is
monstrous
,
to
imagine
whole
Nations
to
be
signified
to
become
converts
,
and
to
be
saved
in
the
Sense
of
Acts
2.47
.
And
what
is
the
exquisite
answering
of
[
saved
]
here
,
to
it
in
that
Text
,
whenas
it
's
there
spoken
of
particular
Persons
,
but
here
of
Nations
,
&
c
?
As
Christ's
Flock
is
but
a
little
Flock
,
so
it
's
not
likely
to
be
very
numerous
in
those
Millennial
Times
,
compared
with
the
multitude
of
those
it
will
then
Rule
over
;
and
therefore
Psal
.
22.30
.
it
's
signified
by
,
A
Seed
shall
serve
him
,
it
shall
be
accounted
to
the
Lord
for
a
Generation
;
whereas
the
Foreign
Nations
that
shall
then
do
Homage
to
the
New
Jerusalem
,
and
the
Domestick
Nations
which
shall
then
be
subject
to
it
,
are
signified
in
the
preceding
Verses
by
,
All
the
ends
of
the
World
shall
remember
and
turn
unto
the
Lord
,
and
all
the
Kingdoms
of
the
Nations
shall
Worship
before
him
,
for
the
Kingdom
is
the
Lords
,
and
he
is
the
Governor
among
the
Nations
,
&c.
And
Esay
60.
cited
by
the
Dr.
does
plainly
make
against
him
.
For
are
not
all
those
Nations
and
Kings
which
come
to
her
Light
(
viz.
of
Zion
or
New
Jerusalem
)
and
brightness
of
her
Rising
,
described
by
their
bringing
Gold
and
Incense
,
and
ministring
to
her
,
and
bringing
her
Sons
from
far
with
their
Silver
and
Gold
,
&
c
?
And
further
it
's
said
there
,
That
the
Sons
of
Strangers
shall
build
her
Walls
,
and
Kings
shall
minister
unto
her
,
and
the
Nations
and
Kingdoms
which
will
not
serve
her
shall
perish
,
and
the
Sons
of
them
that
afflicted
her
shall
come
bending
to
her
,
and
bow
themselves
down
at
her
Feet
,
&c.
Also
which
Expressions
signifie
a
doing
Homage
and
Ministerial
Service
to
her
,
but
nothing
of
such
Conversion
as
the
Dr.
does
fancy
.
CHAP.
XXII
.
It
's
plain
,
that
the
Throne
of
God
and
the
Lamb
being
said
to
be
in
the
City
,
is
spoken
generally
,
without
any
appropriating
it
to
them
who
are
in
the
highest
Authority
.
So
that
,
the
Dr's
.
Sense
,
which
he
thinks
so
easy
and
natural
,
is
very
forc't
;
and
I
take
the
Words
in
the
plain
natural
Sense
of
them
;
which
that
it
's
also
the
true
Sense
,
appears
further
from
the
Twenty
Four
Elders
and
Four
Beasts
(
which
represent
all
who
appertain
to
the
New
Jerusalem
)
their
being
called
Kings
and
Priests
who
shall
Reign
on
the
Earth
,
cap
.
5.
So
that
,
the
Throne
of
God
in
the
New
Jerusalem
must
respect
the
whole
City
;
but
not
(
according
to
the
Dr's
.
inference
)
so
as
to
be
equally
erected
in
every
Citizen
,
but
in
every
one
according
to
his
Spiritual
Growth
.
How
vainly
therefore
does
he
call
so
plain
a
Truth
,
an
Aziluthick
dream
!
But
when
he
says
further
,
What
can
be
more
gross
than
this
?
And
that
it
's
like
the
Arrogance
of
Core
,
Dathan
,
&c.
What
a
roving
,
or
rather
raving
Conceit
,
is
this
!
And
how
impertinently
does
he
ask
,
If
every
Citizen
be
a
Sovereign
Magistrate
(
which
is
not
supposed
by
me
,
for
they
be
Rulers
there
in
whom
the
Throne
of
God
dwells
,
though
but
subordinate
Magistrates
)
where
are
the
People
to
obey
?
As
if
every
Nation
,
within
the
extent
of
the
New
Jerusalem
,
would
not
afford
plenty
of
Subjects
.
But
when
he
repeats
,
This
is
a
meer
Aziluthick
Dream
,
and
a
substituting
of
Anarchy
,
&c.
and
perfectly
repugnant
to
the
Text
(
with
which
it
does
perfectly
agree
)
he
talks
like
one
who
allows
himself
in
contradicting
plain
Truth
.
And
that
invitation
,
ver
.
17.
to
drink
of
the
Waters
of
Life
freely
,
does
equally
respect
the
whole
City
,
in
like
manner
as
every
one
who
entreth
through
the
Gates
into
the
City
,
are
said
to
have
Right
to
the
Tree
of
Life
,
which
excludes
the
Dr's
.
Political
Interpretation
of
it
.
The
Dr.
calls
it
here
a
Tautological
Bungle
,
that
the
Tree
of
Life
should
signifie
the
same
with
the
River
of
the
Waters
of
Life
;
as
if
the
Dispensation
of
the
Divine
Life
were
not
valuable
enough
,
to
have
two
such
Symbols
spent
in
the
Typifying
of
it
.
Besides
,
though
they
signifie
the
same
thing
,
yet
there
's
that
special
Reason
for
the
Tree
of
Life
being
used
in
that
Sense
here
,
as
makes
it
far
from
being
tautological
.
For
hereby
is
explained
the
meaning
of
the
Tree
of
Life
in
Paradise
;
whereas
there
's
no
colour
for
its
signifying
(
as
the
Dr.
would
have
it
)
the
sincere
Union
of
our
wills
with
the
will
of
God
,
further
than
that
is
an
effect
of
that
Dispensation
of
Divine
Life
,
which
is
the
true
meaning
of
it
.
There
being
also
many
Trees
growing
on
each
side
of
the
River
,
and
yet
all
signified
by
the
Tree
of
Life
,
does
confirm
my
Sense
,
and
excludes
the
Dr's
.
who
would
therefore
change
Tree
into
Trees
,
to
countenance
his
Sense
.
And
what
a
gross
Conceit
is
it
,
That
if
the
Commonalty
or
all
the
Citizens
were
here
intended
,
they
had
been
better
represented
by
the
Grass
and
Flags
by
the
Riverside
than
by
Trees
!
There
will
be
no
Members
of
that
City
,
but
such
as
will
be
Plants
of
Righteousness
of
the
Lords
Planting
,
that
He
may
be
Glorified
:
And
how
aptly
will
Grass
and
Flags
signifie
them
!
The
Dr's
.
saying
,
That
he
hath
sufficiently
proved
,
that
not
neighbouring
but
converted
Nations
are
understood
by
Nations
,
&c.
hath
been
shewed
to
be
a
meer
Boast
.
And
as
to
his
thinking
it
such
a
strange
Paradox
,
that
those
Nations
that
are
capable
of
healing
should
not
be
also
of
being
converted
,
&c.
I
say
,
That
they
may
be
capable
of
Healing
by
the
Leaves
of
the
Tree
of
Life
,
and
yet
not
of
being
converted
to
eat
the
Fruit
thereof
.
The
one
is
but
a
Reforming
them
continuing
in
the
same
State
(
like
the
Healing
of
the
Sick
)
;
the
other
is
a
changing
them
into
a
new
State
.
This
is
Confirmed
by
Ezek
.
47.
where
it
's
said
,
The
Fruit
of
the
Trees
there
,
&c.
is
for
Meat
,
and
the
Leaves
for
Medicine
;
and
that
the
River
by
which
they
grow
runs
into
the
Sea
,
whereby
the
Waters
are
healed
,
and
thereby
the
Fish
thereof
made
to
live
.
Now
those
who
drink
of
the
healed
Sea-Waters
,
must
surely
be
different
from
those
who
drink
of
the
River
it self
.
Besides
,
the
Fish
of
the
Sea
do
aptly
signify
the
Multitude
of
the
healed
Nations
,
in
Comparison
with
those
Citizens
of
the
New
Jerusalem
,
who
drink
of
the
River
,
the
Waters
of
Life
.
And
though
Christianity
be
intended
a
general
Religion
of
Mankind
,
yet
it
's
only
so
far
as
they
are
capable
of
receiving
it
;
and
as
to
becoming
such
Converts
,
as
to
be
Heirs
of
Salvation
,
there
's
none
in
any
Time
can
be
such
,
but
those
who
are
of
the
Truth
,
who
,
as
our
Saviour
says
,
Hear
his
Voice
and
follow
him
,
&c.
and
so
are
of
the
Elect
of
God
.
But
as
for
the
Nations
becoming
such
Converts
,
as
to
become
Subjects
of
Christ's
Kingdom
,
That
will
be
according
as
the
Wisdom
of
God
hath
allotted
the
Extent
of
his
Kingdom
;
and
the
Neighbouring
Nations
that
shall
not
be
within
it
's
Extent
,
will
not
onely
be
so
enlightened
with
the
New
Jerusalem
,
as
I
have
said
,
but
many
of
them
may
become
real
Converts
,
to
become
Citizens
of
it
.
So
that
,
my
resembling
those
Times
to
the
Heathens
borrowing
Light
of
the
Jews
,
and
Primitive
Christians
does
hold
good
,
notwithstanding
what
the
Dr.
opposeth
to
it
.
The
Aziluthick
Dream
comes
in
here
again
,
and
the
Dr.
brings
it
in
so
oft
,
as
shews
him
very
fond
of
his
own
Fancies
.
It
's
not
improbable
,
but
that
those
old
Curses
for
Sin
entail'd
on
the
Creation
,
will
be
considerably
abated
,
when
the
Cause
of
them
shall
be
so
much
removed
;
and
therefore
it
's
said
,
cap
.
21.4
.
There
shall
be
no
more
Death
,
nor
Sorrow
,
nor
Crying
,
nor
Pain
,
&c.
as
if
those
in
that
State
should
live
in
sound
Health
,
and
placidly
depart
this
Life
in
their
Strength
(
like
Moses
his
dying
in
the
Mount
)
without
feeling
any
Sting
of
Death
.
And
with
this
agrees
Esay
33.24
.
And
the
Inhabitants
thereof
(
viz.
of
Sion
)
shall
not
say
,
I
am
sick
,
the
People
that
dwell
therein
shall
be
forgiven
their
Iniquity
;
that
is
,
They
being
forgiven
their
Sins
,
shall
be
also
freed
from
Diseases
inflicted
for
them
;
according
to
Psal
.
103.3
.
Who
forgiveth
all
thy
Iniquities
,
who
healeth
all
thy
Diseases
.
But
Curse
here
extends
to
all
those
Providential
Judgments
,
which
so
frequently
befel
the
Evil
World
;
And
to
understand
by
Death
,
and
Curse
here
,
That
there
should
be
no
more
bloody
Massacres
as
formerly
,
nor
such
Excommunicatory
Curses
,
as
so
disturbed
and
embroiled
the
World
,
in
the
Anti-Christian
Times
,
(
when
all
those
Powers
shall
be
destroyed
,
and
such
a
New
State
of
things
introduced
,
as
to
make
such
Doings
impossible
)
is
hardly
better
than
a
making
the
Spirit
of
Prophecy
to
trifle
.
As
to
the
Dr's
true
Key
of
Interpreting
the
New
Jerusalem-State
,
in
Opposition
to
the
State
of
Babylon
,
It
's
more
made
use
of
by
me
,
than
by
himself
;
and
if
he
had
been
able
rightly
to
use
that
Key
,
it
would
have
led
him
to
an
Understanding
the
New
Jerusalem-State
,
according
to
my
Sense
,
which
he
calls
an
Aziluthick
Dream
,
and
so
have
prevented
his
being
so
far
misled
by
his
Conceits
about
Councils
and
Politick
Laws
,
to
deform
that
State
with
incongruous
Representations
of
it
.
REMARKS
On
the
Expositions
of
Daniels
Visions
DEFENDED
.
VISION
I.
I
Lay
no
stress
upon
the
Image
being
said
to
be
terrible
here
,
Ver
.
33.
in
the
same
Sense
as
the
Four
Beasts
are
called
{αβγδ}
in
the
next
Vision
;
but
there
seems
some
aptness
in
it
,
and
it
's
the
Dr's
.
Exposition
on
ver
.
31.
of
this
Vision
,
though
he
seems
here
to
scruple
the
allowing
it
.
But
whereas
he
does
imagine
so
hideous
a
defect
,
if
there
should
be
nothing
in
this
Vision
answering
to
the
little
Horn
in
the
next
Vision
,
it
may
much
rather
be
thought
so
,
if
there
should
not
,
in
either
of
these
Visions
,
be
any
notice
taken
of
so
great
a
Change
in
the
Secular
Power
,
upon
the
dividing
the
Empire
into
Ten
Kingdoms
,
as
that
was
from
absolute
to
mixt
Monarchy
,
by
the
States
sharing
in
the
Legislative
Power
.
Whereas
therefore
Two
such
remarkable
Things
fell
out
then
in
the
Fourth
Empire
,
as
this
Change
of
Government
in
the
Secular
Power
,
and
the
emerging
of
that
other
kind
of
Power
signified
by
the
little
Horn
,
and
it
's
plain
that
both
of
them
are
not
taken
notice
of
in
either
of
the
Visions
,
it
's
most
reasonable
to
conceive
,
that
the
one
was
intended
to
be
Typified
in
the
one
Vision
,
and
the
other
in
the
other
.
And
accordingly
,
the
latter
is
signified
in
the
next
Vision
,
and
therefore
the
former
should
be
so
here
,
as
doubtless
it
is
so
.
For
whereas
the
Ecclesiastick
Authority
(
so
called
)
being
distinct
from
the
Secular
,
is
described
as
such
,
and
signified
by
a
distinct
Horn
in
the
other
Vision
;
here
's
nothing
in
this
Vision
that
can
signifie
any
such
distinct
Authority
,
but
only
a
Change
in
the
Secular
Power
,
according
to
the
Sense
I
have
given
.
For
the
Feet
and
Toes
signifie
the
same
Secular
Kingdom
as
is
signified
by
the
Ten-Horned-Beast
(
the
Ten
Toes
answering
to
the
Ten
Horns
)
and
those
Ten
Kingdoms
taking
up
the
Ten
Toes
,
there
's
nothing
here
left
to
signifie
any
such
distinct
Power
as
there
is
signified
by
the
little
Horn
;
and
therefore
the
Toes
being
partly
of
Clay
,
can
only
mean
some
Change
in
the
Ten
Kingdoms
signified
by
them
,
and
not
any
distinct
Power
or
Kingdom
from
them
,
answering
to
the
little
Horn
,
&c.
And
accordingly
,
in
this
Vision
of
the
Feet
and
Toes
being
partly
Clay
,
&c.
there
's
nothing
which
corresponds
with
the
Description
of
the
little
Horn
in
the
other
Vision
,
viz.
with
its
plucking
up
Three
Horns
by
the
Roots
,
and
its
having
Eyes
and
a
Mouth
speaking
great
Things
,
and
a
Look
more
stout
than
its
Fellows
,
and
its
Warring
against
the
Saints
,
&c.
but
only
what
does
very
aptly
agree
with
the
Sense
I
have
given
of
this
Vision
.
What
a
sorry
saying
is
it
of
the
Dr.
That
if
meer
Secular
Power
was
understood
here
,
they
all
being
Sword-Men
,
Steel
and
Iron
had
been
more
fit
to
represent
their
difference
than
Iron
and
Clay
!
The
Fourth
Kingdom
is
signified
by
Legs
of
Iron
,
and
what
remaineth
of
the
strength
of
it
,
after
the
said
Change
in
the
Government
,
continues
still
to
be
signified
by
Iron
,
and
therefore
that
inferior
Part
of
the
Government
,
upon
which
Part
of
the
Legislative
Power
is
transferr'd
must
be
signified
by
something
inferior
to
the
other
;
and
by
what
then
more
aptly
than
by
Clay
,
they
represented
by
it
continuing
still
in
the
State
of
Subjects
,
and
also
moulded
into
a
Body-Politick
,
&c.
And
therefore
it
's
said
,
The
Kingdom
shall
be
divided
,
but
there
shall
remain
in
it
the
strength
of
the
Iron
,
and
that
it
shall
be
partly
strong
,
and
partly
broken
;
which
plainly
signifies
such
a
Change
in
the
Secular
Power
,
that
as
to
Part
of
it
,
it
shall
retain
its
former
strength
,
and
as
to
part
of
it
,
it
shall
be
weakened
,
or
reduced
to
another
State
or
Condition
.
And
why
must
they
be
all
Swordmen
because
they
are
Part
of
the
Secular
Power
?
Are
there
not
several
other
Secular
Orders
of
Men
?
And
if
they
were
all
Sword-men
,
Why
must
they
therefore
be
signified
by
Iron
?
It
's
not
the
using
of
the
Sword
,
but
the
having
the
Power
thereof
(
viz.
the
command
of
the
Military-Force
)
which
deserves
to
be
signified
by
the
strength
of
the
Iron
,
and
that
is
signified
so
here
.
And
my
acknowledging
the
Ecclesiastick
Power
to
be
Part
of
the
States
,
is
of
no
use
to
the
Dr.
whatever
he
fancieth
it
to
be
;
for
as
it
's
so
,
it
signifies
no
more
than
the
rest
of
the
States
.
So
that
,
he
discovers
that
wonderful
dim
and
undecerning
Fancy
in
himself
,
which
he
fancieth
to
be
in
others
,
who
do
not
concur
with
him
in
his
deluded
Apprehensions
.
The
Dr.
agrees
here
,
that
the
Iron
must
signify
a
stronger
Power
than
the
Clay
,
yet
will
have
the
Clay
to
signify
a
Superior
Power
to
that
meant
by
the
Iron
,
because
of
the
insinuating
,
inveagling
Arts
,
with
which
the
Ecclesiastick
used
to
weaken
the
Secular
Power
,
and
thereby
at
length
to
get
to
be
Head
of
the
Empire
.
Yet
I
have
shewed
before
,
that
the
Clay
does
not
signifie
any
distinct
Power
from
the
Secular
,
but
only
a
Change
in
it
;
and
it
appears
in
the
Vision
,
that
it
signifies
no
such
insinuating
or
inveagling
,
&c.
for
it
is
said
there
to
signifie
,
the
Kingdom
its
being
divided
and
broken
,
and
their
not
cleaving
the
one
to
the
other
,
as
Iron
is
not
mingled
with
Clay
;
that
is
,
though
the
Power
,
signified
by
the
Iron
,
does
mingle
with
the
Seed
of
Men
,
signified
by
the
Clay
,
in
respect
of
the
associating
them
into
the
Government
,
yet
they
shall
not
so
mix
as
to
cleave
one
to
another
,
or
incorporate
,
&c.
so
far
is
it
from
any
such
insinuating
or
clinging
,
as
the
Dr.
fancieth
,
being
here
intended
.
But
though
the
Clay
bears
no
such
signification
here
;
yet
,
by
reason
of
its
being
mouldable
to
be
fashioned
into
Vessels
,
it
may
aptly
signifie
the
forming
of
the
Seed
of
Men
,
signified
by
it
,
into
the
Body-Politick
of
the
States
,
&c.
Also
,
that
general
Expression
,
The
Seed
of
Men
,
must
surely
intend
the
Body
of
the
People
(
as
Children
of
Men
signifies
,
ver
.
38.
)
and
so
is
very
incongruously
appropriated
to
Ecclesiasticks
.
All
the
stir
therefore
the
Dr.
makes
here
,
about
the
Ten
sightless
Horns
,
and
the
little
seeing
Horn
,
is
but
straining
his
fanciful
Invention
,
to
make
that
seem
signified
here
,
that
hath
no
countenance
from
the
Vision
,
and
to
obscure
that
Truth
which
is
the
easy
natural
sense
of
it
.
And
how
strange
is
his
saying
,
That
the
mixture
of
Monarchy
in
a
meer
Secular
Sense
,
is
an
object
not
worth
taking
notice
of
by
Divine
Prophecies
,
&c.
Surely
they
will
take
notice
of
such
remarkable
things
as
concern
the
Subject
they
are
upon
,
and
the
whole
Subject
of
this
Vision
of
the
great
Image
,
&c.
is
Secular
Power
,
it
signifying
the
Four
great
Monarchies
that
were
successively
to
Rule
in
the
World
,
though
indeed
in
order
to
introducing
an
account
of
Christ's
Kingdom
,
that
's
to
succeed
them
.
And
what
more
remarkable
thing
can
there
be
in
any
Secular
Government
,
than
so
great
a
Change
therein
as
that
before
noted
.
Besides
,
that
Change
was
of
more
than
Secular
concern
,
it
being
the
result
of
that
Victory
over
the
Worldly
Powers
,
which
set
Christ
in
his
Throne
,
and
caused
the
Devil
to
be
cast
out
,
&c.
as
is
shewed
in
the
next
Remark
,
and
so
was
the
first
advance
towards
the
Establishing
of
Christ's
Kingdom
in
the
World
.
The
act
of
mingling
here
,
is
plainly
in
our
Translation
,
ascribed
to
the
Iron
,
which
is
of
much
more
Authority
with
me
,
than
the
Dr's
.
Criticism
,
so
strained
,
that
he
confesseth
it
not
warranted
by
the
Dictionaries
,
yet
would
countenance
it
from
Mr.
Medes
Translation
of
Mahuzzim
,
though
we
shall
find
that
hardly
sounder
than
it
.
But
taking
the
Words
according
to
our
Translation
,
there
's
an
apt
coherence
of
them
with
the
following
Words
,
in
the
Sense
given
in
my
Remark
.
But
what
coherence
is
there
of
the
Dr's
.
fancy
,
in
Sementi
Hominum
,
with
the
following
Words
(
admitting
his
Translation
tollerable
)
?
For
according
to
his
Exposition
they
run
thus
,
They
shall
mingle
themselves
by
placing
Men
in
Seminaries
,
&c.
who
shall
be
notable
Instruments
to
insinuate
into
the
Secular
Powers
and
People
,
to
engage
their
Affections
to
the
Pope
;
but
they
shall
be
so
far
from
cleaving
one
to
another
,
that
there
shall
be
Bickerings
and
Clashings
between
them
,
&c.
So
that
,
all
the
insinuating
of
those
notable
Instruments
prove
to
little
purpose
,
whenas
,
notwithstanding
it
,
there
shall
be
such
Bickerings
and
Clashings
,
&c.
And
yet
it
's
by
such
insinuating
,
or
clayey-clinging
,
and
clarting
of
them
,
that
the
Dr.
supposeth
the
Ecclesiastick
Power
to
have
attained
it
's
Superiority
,
&c.
Whenas
,
besides
that
Incongruity
,
they
were
far
too
late
in
being
for
that
Service
,
the
Rise
of
the
Seminaries
being
since
the
Reformation
,
and
for
recovering
the
Power
lost
by
it
.
Besides
,
the
Popes
took
a
Course
that
little
needed
such
mean
Arts
(
if
they
could
have
been
effectual
,
&c.
)
but
was
able
to
establish
their
Supremacy
with
an
high-hand
,
without
such
insinuating
Applications
,
&c.
viz.
Their
usurping
the
Authority
of
Christ's
Vicar
.
For
,
God
having
given
him
a
Name
above
every
Name
,
that
at
the
Name
of
Jesus
every
Knee
should
bow
,
&c.
so
long
as
they
were
able
to
make
good
their
usurpt
Authority
(
as
they
did
do
it
,
to
the
deceiving
both
Rulers
and
People
,
in
those
Times
of
Darkness
)
they
must
needs
make
all
Secular
Powers
buckle
to
them
.
But
next
,
What
Congruity
is
there
in
the
Dr's
making
,
They
shall
not
cleave
one
to
another
,
to
signifie
,
They
shall
have
Bickerings
and
Clashings
,
&c.
The
Disunion
of
Friends
does
not
import
any
such
Clashing
,
&c.
as
he
would
make
it
to
do
,
though
the
one
is
oft
the
Consequence
of
the
other
;
and
a
Negative
may
sometimes
,
as
he
says
,
signifie
a
Positive
,
by
some
usual
Mode
of
Speech
about
things
sparingly
,
and
tenderly
to
be
spoken
of
,
whereby
that
is
hinted
or
implyed
,
that
was
not
convenient
to
be
exprest
;
and
so
is
his
Instance
here
to
be
taken
:
But
there
's
no
such
Reason
for
making
[
Not
cleaving
one
to
another
]
to
signifie
Bickerings
and
Clashings
,
there
being
no
such
usual
Mode
of
Speech
(
nor
any
Occasion
for
it
)
to
warrant
the
same
.
So
that
,
such
a
Meaning
here
would
not
be
intelligible
.
Besides
,
the
not
cleaving
one
to
another
,
does
not
signifie
any
Difference
or
Disunion
,
but
the
Mode
or
Degree
of
Union
,
&c.
And
what
Prevaricating
is
it
in
the
Dr.
to
say
,
That
the
Iron
keeping
the
Clay
at
a
distance
,
does
import
that
they
never
mingled
,
&c.
whenas
I
say
,
only
,
that
the
Kings
(
signified
by
the
Iron
)
should
keep
the
States
so
at
a
distance
,
as
to
retain
the
Majesty
of
Kings
,
though
they
admit
them
to
share
in
the
Legislative
Power
,
and
therein
mingle
with
them
.
But
though
he
be
so
wide
of
the
true
Sense
,
yet
he
so
abounds
in
his
own
Sense
,
as
to
conclude
,
That
I
had
better
have
let
things
alone
,
when
they
were
so
well
adjusted
before
,
than
to
have
tampered
so
unskilfully
with
them
,
&c.
What
follows
in
this
Remark
,
the
Dr.
says
,
is
big
with
a
double
Mistake
,
whenas
we
shall
find
it
free
from
any
Mistake
;
and
his
Answer
to
it
,
to
be
big
with
a
treble
Mistake
.
My
first
Mistake
he
makes
to
be
,
my
supposing
the
Defeat
of
the
Red
Dragon
by
Michael
,
to
be
an
Abatement
of
the
Secular
Power
;
and
the
second
to
be
,
my
false
Surmise
,
That
Constantine
did
give
away
any
of
his
Legislative
Power
;
which
is
not
mine
,
but
his
false
Surmise
of
me
.
Yet
certainly
that
Defeat
of
the
Red
Dragon
,
whereby
he
was
cast
out
into
the
Earth
,
must
needs
be
an
Abatement
of
the
Secular
Power
,
which
ruled
by
the
Power
of
the
Great
Dragon
who
had
seven
Heads
,
and
ten
Horns
,
and
drew
with
his
Tail
the
third
Part
of
the
Stars
of
Heaven
,
and
cast
them
to
the
Earth
.
For
though
the
same
Form
of
Government
continued
,
and
the
Laws
ascribed
as
much
Authority
to
the
Christian
,
as
the
Heathen
Emperors
,
yet
they
could
not
continue
invested
with
the
same
Power
to
execute
those
Laws
,
after
the
Devil
was
cast
out
,
as
before
.
But
their
Regard
to
the
Laws
of
that
Religion
which
they
profest
,
did
restrain
them
from
making
Tryal
of
their
Power
,
as
the
Heathen
Emperors
did
,
by
acting
contrary
to
that
Religion
,
and
opposing
the
same
,
&c.
And
Julian
(
whose
Enmity
against
Christianity
,
did
put
him
upon
making
what
Tryal
he
could
of
his
Power
against
it
)
could
not
directly
assault
it
,
with
such
bloody
Persecutions
as
former
Heathen
Emperors
had
done
,
but
was
put
upon
crafty
undermining
ways
to
subvert
it
.
So
that
,
the
Dr's
affirming
,
that
the
Secular
Power
of
the
Christian
Emperors
,
continued
the
same
with
that
of
the
Heathen
Emperors
,
is
the
first
Mistake
that
his
Answer
is
big
with
.
As
to
his
saying
,
That
he
hath
shewed
what
pitiful
Work
I
have
made
on
Apoc
.
12.
I
have
shewed
there
,
how
pitifully
he
understands
those
Prophecies
,
which
makes
him
judge
so
of
my
Account
of
them
.
His
next
Mistake
,
is
his
supposing
the
Defeat
of
the
Red
Dragon
by
Michael
to
be
in
Constantines
time
,
whenas
,
then
was
but
the
beginning
of
the
War
between
Michael
and
the
Red
Dragon
,
of
which
see
Rev.
12.2
.
His
third
Mistake
(
and
a
gross
one
too
)
is
his
making
the
Case
of
the
ten
Kings
,
the
same
with
the
Emperors
,
viz.
his
supposing
them
to
have
the
same
absolute
Power
with
the
other
,
only
that
they
were
trepan'd
out
of
their
Right
,
&c.
whereas
indeed
,
they
being
Christian
Princes
,
who
had
newly
received
Crowns
;
and
their
Dominions
being
not
formed
into
any
such
Politick
State
as
the
Emperors
were
,
at
their
receiving
the
Christian
Profession
,
they
could
not
erect
any
Politick
State
,
contrary
to
the
Laws
of
Christ
,
(
to
which
by
their
Profession
they
did
owe
Obedience
)
but
as
they
were
authorized
thereunto
by
that
false
Prophet
,
who
gained
the
Repute
of
Christ's
Vicar
,
and
did
thereby
take
upon
him
to
be
a
New
Head
of
the
Empire
,
giving
such
Laws
unto
it
,
as
did
form
it
into
the
Ten-Horned-Beast
,
subject
unto
him
,
And
saying
to
them
who
dwell
on
the
Earth
,
that
they
should
make
an
Image
to
the
Beast
that
had
a
Wound
by
the
Sword
and
did
live
,
and
giving
Life
to
that
Image
,
&c.
So
that
,
it
was
by
his
Aid
,
that
the
ten
Horns
of
the
Beast
was
able
to
form
their
Kingdoms
into
that
Politick
State
,
bearing
the
Image
of
the
former
Beast
.
The
Dr.
concludes
with
a
Wondring
,
That
when
I
produce
such
a
Notable
Example
in
the
Case
of
Carolus
Calvus
,
of
the
Ecclesiastick
Encroachment
on
the
Secular
Power
,
I
should
at
all
doubt
,
that
the
Clay
is
the
Ecclesiastick
Power
,
as
well
as
the
Iron
the
Secular
;
whereas
I
wonder
at
his
fancying
any
Ground
from
thence
,
to
apprehend
the
Clay
here
to
signifie
the
Ecclesiastick
Power
,
the
said
Encroachment
being
not
by
such
insinuating
Arts
,
as
he
hath
fancied
to
be
meant
here
,
but
by
the
usurp't
Authority
I
have
mentioned
;
and
if
it
had
been
by
those
Arts
,
yet
could
it
not
be
here
signified
,
for
the
Reasons
I
have
given
,
&c.
But
it
being
by
that
usurp't
Authority
,
does
shew
the
Reality
of
that
Authority
so
usurpt
;
and
thereby
the
Impotency
of
the
ten
Kings
to
form
any
Politick
State
of
Government
unagreeable
therewith
,
without
the
Usurpers
abetting
and
authorizing
them
therein
.
VISION
II
.
THE
Dr.
agreeing
that
Sea
does
not
signify
Multitudes
simply
,
Why
should
he
imagine
the
great
Sea
to
signifie
simply
great
Multitudes
?
And
as
to
his
saying
,
That
great
Multitudes
of
opposite
Governments
or
Empires
,
are
,
by
reason
of
the
Commotion
and
War
one
against
another
,
well
represented
by
the
great
Sea
,
with
Winds
ruffling
,
&c.
This
comes
to
my
sense
,
viz.
That
Sea
signifies
not
Multitudes
simply
,
but
as
united
into
a
Politick-State
,
&c.
for
their
Warring
so
one
against
another
,
is
by
reason
of
their
being
formed
into
Politick-States
,
and
thereby
in
subjection
to
opposite
Governments
,
&c.
But
though
they
be
so
formed
into
distinct
States
,
&c.
yet
they
may
be
signified
by
one
great
Sea
,
as
under
one
Government
,
by
reason
of
their
being
all
in
the
same
State
of
Thraldom
,
under
the
bondage
of
Corruption
,
by
reason
of
the
Spirit
of
the
World
Ruling
in
them
,
and
their
becoming
thereby
subject
to
the
Prince
of
this
World
.
Next
,
the
Dr.
proceeds
to
a
strange
mistaking
me
:
I
say
,
That
the
Power
which
overflows
,
and
so
subjects
them
to
its
Dominion
who
are
united
into
a
Politick-State
under
it
,
is
rather
the
Sea
(
as
appears
by
the
second
Trumpet
and
second
Vial
)
and
they
as
the
Fish
of
the
Sea
moving
in
it
.
Now
he
does
,
without
any
colour
,
make
me
to
say
,
That
a
Multitude
under
one
Government
is
not
called
a
Sea
,
unless
it
be
over-flowing
some
other
Government
,
and
denies
that
to
appear
out
of
the
second
Trumpet
,
and
second
Vial
,
whenas
I
do
not
affirm
that
it
does
,
but
what
I
have
affirmed
to
appear
there
,
does
so
.
And
whereas
he
makes
the
Sea
,
by
reason
of
its
being
subject
to
Fluctuations
,
to
be
a
Symbol
of
Worldly
Governments
that
are
obnoxious
to
Commotions
;
and
hence
would
make
[
And
there
was
no
more
Sea
,
Rev.
21.1
.
]
to
signifie
,
And
there
was
no
more
Tumultuating
Multitudes
,
but
a
firm
Peace
and
Tranquility
,
&c.
I
say
,
that
though
this
Sense
may
be
also
admitted
,
yet
that
primarily
there
intended
,
is
(
as
I
have
there
shewed
)
the
Domination
of
Worldly
Powers
,
which
,
like
a
Flood
,
overwhelm
them
in
a
Thraldom
who
are
subject
unto
it
,
in
such
Sense
as
the
Psalmist
complains
,
I
am
come
into
deep
Waters
,
and
the
Floods
overflow
me
,
when
over-powered
by
his
Enemies
.
The
Dr.
excepts
against
what
follows
in
this
Remark
,
as
something
Prolix
and
Mysterious
,
whenas
,
it
's
no
more
Prolix
than
what
was
needful
,
for
a
full
expressing
my
Meaning
,
and
is
,
it
seems
,
not
sufficient
to
make
it
well
apprehended
by
him
.
But
he
seems
as
slow
in
apprehending
the
Influence
that
the
invisible
Powers
of
the
Air
have
over
Worldly
Governments
,
as
he
is
in
conceiving
that
Spiritual
Power
which
will
govern
the
Affairs
of
Christ's
Kingdom
in
the
Millennium
.
And
no
better
is
his
Apprehension
,
in
making
so
light
of
the
Distinction
I
make
,
between
the
Aerial
Genii
being
concern'd
,
in
the
Revolutions
of
those
Kingdoms
,
as
Ministers
of
Divine
Providence
,
(
whom
he
would
have
signified
by
Winds
,
&c.
which
onely
denote
,
as
said
in
my
Remark
,
the
Commotions
in
those
Kingdoms
,
&c.
)
and
their
being
concerned
as
Part
of
the
Powers
of
those
Kingdoms
.
In
this
last
Sense
onely
I
admit
them
here
to
be
signified
,
which
,
he
says
,
looks
like
a
desire
of
saying
something
,
when
there
's
nothing
to
be
said
;
whenas
,
the
Difference
between
these
two
Senses
,
is
very
plain
;
so
that
,
his
being
now
onely
for
having
it
granted
,
That
the
Aerial
Genii
are
concerned
in
the
Mutations
and
Revolutions
in
those
Kingdoms
is
a
receding
from
his
Exposition
.
And
as
ill
,
or
worse
,
is
his
Apprehension
,
in
making
me
to
insinuate
,
that
in
that
saying
,
He
hath
set
the
World
in
their
hearts
,
Eccl.
3.11
.
by
[
He
]
is
understood
the
Spirit
of
the
World
,
whenas
I
understand
He
there
,
in
the
same
Sense
with
the
Dr.
viz.
to
mean
God
.
So
that
,
the
Sense
of
the
Text
is
,
That
by
the
Spirit
of
the
World
which
God
hath
placed
in
Mans
heart
,
to
be
the
Principal
of
the
Natural
Life
in
him
,
he
is
as
it
were
in
a
fixt
Station
,
and
cannot
go
beyond
the
Bounds
of
that
Spirit
,
or
further
than
it
can
enlighten
or
instruct
him
in
searching
after
the
Works
of
God
.
And
this
is
that
Spirit
of
a
Man
,
by
which
we
know
the
things
of
a
Man
,
but
,
the
things
of
God
knoweth
no
Man
,
but
by
the
Spirit
of
God
;
and
therefore
the
Apostle
adds
,
We
have
received
not
the
Spirit
of
the
World
,
but
the
Spirit
of
God
,
that
we
may
know
the
things
freely
given
us
of
God
.
And
what
does
the
Dr.
mean
by
saying
,
That
the
Heart
is
the
Seat
of
Understanding
in
the
Scripture
Phrase
.
It
's
so
in
the
Scripture
Phrase
,
because
it
's
so
in
Reality
.
And
therefore
his
making
[
God
hath
set
the
World
in
Mens
Hearts
]
to
signifie
,
That
he
hath
set
in
their
Understanding
,
is
an
insignificant
Exposition
,
or
worse
.
The
Dr.
does
next
make
me
to
intimate
a
false
Sense
of
Luke
4.6
.
wherein
he
appears
as
little
to
understand
the
Text
,
as
he
understood
me
in
the
foregoing
,
&c.
He
would
have
the
Devil
called
the
Prince
of
this
World
,
in
a
Moral
,
and
not
a
Political
Sense
.
But
in
the
said
Text
,
he
claims
all
the
Dominions
of
the
World
in
a
Political
Sense
;
which
,
if
it
had
been
false
,
surely
our
Saviour
would
have
gainsaid
,
and
rebuk'd
so
insolent
a
Falsehood
;
wherein
,
both
his
Father
and
himself
were
so
much
concerned
.
Also
,
he
calls
the
Devil
,
the
Prince
of
this
World
in
a
Political
Sense
;
first
,
in
John
14.30
.
where
he
says
,
The
Prince
of
the
World
cometh
,
and
hath
nothing
in
me
,
but
that
the
World
may
know
that
I
love
the
Father
,
and
as
the
Father
hath
given
me
Commandement
so
I
do
;
that
is
,
He
hath
nothing
in
me
,
but
onely
Power
to
execute
what
I
freely
resign
my self
up
to
suffer
,
in
obedience
to
the
Commandement
of
my
Father
.
So
that
,
he
calls
him
there
the
Prince
of
this
World
,
in
respect
of
his
being
Prince
of
those
Powers
,
under
which
he
should
suffer
,
which
Answers
to
his
elsewhere
,
saying
,
This
is
their
Hour
,
and
the
Power
of
Darkness
.
And
in
the
same
Sense
,
he
calls
him
so
again
,
John
16.11
.
saying
,
The
Prince
of
this
World
is
judged
,
viz.
accordingly
as
he
says
elsewhere
,
I
beheld
Satan
as
Lightening
falling
from
Heaven
,
which
Answers
to
his
being
cast
out
into
the
Earth
,
Rev.
12.
which
to
be
sure
is
meant
in
a
Political
Sense
;
as
is
also
the
Description
of
him
there
,
by
the
Red
Dragon
having
seven
Heads
,
and
ten
Horns
,
&c.
Also
our
Saviour's
saying
,
If
Satan
cast
out
Satan
,
how
can
his
Kingdom
stand
?
And
his
saying
to
his
Disciples
,
I
give
you
Power
over
Serpents
and
Scorpions
,
and
all
the
Power
of
the
Adversary
,
does
suppose
him
a
Prince
in
a
Political
Sense
.
So
that
,
the
Dr's
saying
,
that
the
Devil
is
called
the
Prince
of
this
World
,
onely
in
a
Moral
Sense
,
is
alike
gross
perverting
of
Scripture
,
with
his
making
the
Twenty-four
Elders
,
Rev.
4.
to
represent
particular
Kings
and
Princes
of
Kingdoms
and
Nations
,
&c.
and
serves
much
the
same
end
,
&c.
He
next
gives
an
Account
of
the
Spirit
of
the
World
,
which
,
he
says
,
I
make
so
many
Words
about
,
and
which
he
affirms
to
be
the
Image
of
the
Devil
,
in
as
many
as
it
is
,
as
the
Divine
Life
is
the
Image
of
God
and
Christ
in
us
;
and
thinks
this
clear
from
1
John
2.16
.
but
is
much
mistaken
.
For
the
Spirit
of
the
World
,
is
that
Spirit
which
is
the
Principal
of
the
natural
Life
in
Man
,
as
the
Divine
Spirit
is
of
the
Spiritual
Life
in
him
;
and
which
the
Apostle
calls
,
both
the
Spirit
of
the
World
,
and
the
Spirit
of
a
Man
,
and
is
the
same
that
was
in
the
Earthly
Adam
in
his
Innocency
,
when
he
bore
the
compleat
Image
of
God
,
according
to
a
natural
or
fleshly
State
.
So
that
,
it
's
good
,
as
the
nature
of
Man
was
before
corrupted
;
but
when
it
gets
the
Dominion
so
over
us
,
as
to
cause
fleshly
Lusts
to
Reign
in
us
,
whereby
our
Affections
become
set
on
things
of
the
World
,
to
the
extinguishing
the
Love
of
.
God
in
us
,
then
it
becomes
both
the
Image
and
Power
of
the
Devil
in
us
,
whereby
we
are
made
his
Captives
under
the
bondage
of
Corruption
.
And
it
's
not
the
Spirit
of
the
World
being
in
us
,
but
thus
Reigning
in
us
,
that
John
speaks
of
in
the
cited
Text
by
the
Dr
?
But
whereas
he
says
,
That
he
that
is
quit
of
those
Lusts
spoken
of
in
the
said
Text
,
and
become
transformed
into
the
Divine
Life
,
&c.
is
translated
out
of
the
darkness
of
this
World
into
the
Kingdom
of
Christ
:
I
say
,
That
he
is
so
,
because
he
is
translated
out
of
the
Power
of
Darkness
,
or
Power
of
Satan
,
&c.
which
Scripture-Expressions
in
my
Remark
the
Dr.
balks
,
because
they
agree
not
with
his
denying
the
Devil
to
be
called
the
Prince
of
this
World
in
a
Political
Sense
.
And
whereas
he
adds
[
he
in
the
mean
time
(
viz.
who
is
quit
of
those
Lusts
,
&c.
)
adhering
to
the
Profession
of
the
ancient
Apostolical
Faith
,
and
holding
Communion
with
the
truly
Catholick
Church
]
What
does
he
mean
thereby
?
Does
he
imagine
,
that
one
can
be
quit
of
Worldly
Lusts
,
and
transformed
into
the
Divine
Life
,
and
yet
failing
of
holding
the
Apostolick
Faith
,
and
Communion
with
the
true
Church
of
Christ
?
(
if
he
means
that
by
,
The
true
Catholick
Church
)
;
If
he
imagine
so
,
he
excludes
all
need
of
holding
that
Faith
or
Communion
,
&c.
the
end
of
holding
both
being
to
bring
us
to
that
Divine
State
.
But
our
being
in
that
State
,
is
an
Evidence
of
our
holding
both
:
For
it
's
by
belief
of
that
Apostolick
Faith
,
that
we
are
so
regenerated
as
to
become
quit
of
our
Worldly
Lusts
,
and
transformed
into
the
Divine
Life
;
and
being
such
,
we
are
Members
of
Christ's
Body
,
which
is
his
only
true
Church
,
and
so
must
needs
be
in
Communion
with
it
.
So
that
,
that
addition
of
the
Dr.
is
either
impertinent
,
or
hath
some
meaning
in
it
more
than
true
.
He
next
proceeds
to
a
concurring
with
me
,
and
contradicting
himself
.
For
he
says
of
those
in
whom
the
Spirit
of
the
World
Reigns
,
That
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
.
But
say
I
,
This
Moral
Reigning
over
them
,
does
suppose
,
and
is
the
result
of
that
Political
Power
,
wherewith
he
Rules
as
a
Prince
over
them
.
For
it
's
by
that
Spirit
of
the
World
so
Ruling
in
them
,
that
he
acts
upon
them
to
drive
them
to
evil
(
as
God
by
his
Spirit
does
act
upon
believers
to
enable
them
to
do
good
works
)
and
Power
being
given
him
thereby
to
Rule
over
lapsed
mankind
Apostatized
from
God
,
it
properly
denominates
him
a
Prince
in
a
Political
Sense
,
as
God
is
called
King
of
Saints
,
by
reason
of
his
Spiritual
Rule
in
them
.
For
what
makes
such
a
Prince
but
such
a
Power
of
Dominion
?
And
it
's
strange
that
the
Dr.
should
acknowledge
,
that
the
Devil
hath
Power
to
drive
Rulers
to
Tyrannize
,
and
yet
will
not
acknowledge
him
Prince
in
a
Political
Sense
,
by
whose
Power
they
so
Act.
And
as
to
his
saying
,
That
the
Devils
Power
over
Mens
Bodies
,
looks
more
like
an
Executioner
than
a
Prince
;
Are
not
all
Worldly
Powers
Ministers
of
Gods
wrath
,
for
the
punishment
of
evil-doors
?
Though
he
thinks
it
so
hard
to
conceive
,
what
I
would
have
by
the
Spirit
of
the
World
,
&c.
I
hope
I
have
now
made
it
intelligible
enough
,
and
did
so
in
my
Remark
,
if
there
had
not
been
some
indisposition
in
him
to
understand
it
.
I
agree
,
that
what
concerns
not
the
whole
time
of
the
Beast
,
but
respects
only
a
large
part
of
its
time
,
may
be
spoken
of
it
generally
,
according
to
the
instance
the
Dr.
gives
,
of
the
Woman
being
said
to
be
drunk
with
the
Blood
of
the
Saints
,
Apoc
.
17.
for
that
is
a
common
use
in
discourse
,
to
affirm
things
generally
which
are
mostly
true
,
according
to
the
Rule
,
Denominatio
sumitur
a
majori
.
But
what
signifies
this
,
to
countenance
the
applying
what
is
spoken
of
the
Beast
in
general
,
to
some
particular
Action
only
of
one
King
,
or
to
some
particular
Providence
that
befals
him
?
Therefore
the
Dr.
does
abuse
his
Prophetick
Henopeia
(
as
he
does
that
and
other
Figures
elsewhere
)
by
so
forc'tly
applying
it
contrary
to
common
sense
.
And
as
to
his
saying
,
That
what
the
Beast
,
in
any
part
of
its
Succession
,
does
or
suffers
in
any
part
,
it
's
said
simply
to
be
done
or
suffered
by
it
,
if
he
means
by
[
simply
]
that
it
's
said
generally
of
the
Beast
(
as
he
must
do
to
speak
pertinently
)
I
say
,
That
it
's
a
false
Rule
;
nor
is
it
imaginable
,
that
the
Spirit
of
Prophecy
should
make
such
incongruous
descriptions
,
contrary
to
common
sense
,
as
by
a
general
Character
of
the
Beast
,
to
signifie
something
only
of
so
small
and
particular
concern
.
He
thinks
it
great
unskilfulness
in
me
,
that
I
will
have
the
plucking
of
the
Wings
of
the
Beast
to
be
only
at
the
destroying
of
him
,
&c.
And
yet
when
can
it
be
so
proper
as
then
?
When
should
that
Power
,
wherewith
he
soared
so
high
in
his
Dominion
,
be
taken
away
,
but
at
the
expiring
of
his
Dominion
,
or
his
ceasing
to
be
any
longer
a
Beast
?
Yet
I
shall
not
exclude
those
particular
Providences
,
unto
which
the
Dr.
would
apply
the
plucking
of
the
Wings
,
if
he
does
not
make
use
of
them
to
exclude
that
,
which
is
the
main
,
if
not
only
sense
intended
.
Therefore
his
c●●●ing
it
great
unskilfulness
in
me
,
to
take
the
plucking
of
the
Wings
in
my
sense
,
does
shew
how
little
skill
he
hath
,
in
offering
,
or
receiving
sense
offered
to
him
.
The
making
the
Beast
to
stand
upon
his
Feet
,
and
the
having
a
mans
heart
given
him
,
being
mentioned
after
the
plucking
of
his
Wings
,
the
Dr.
would
have
them
therefore
signifie
,
the
reducing
him
to
a
more
human
temper
,
and
so
not
to
signifie
a
continued
Character
of
the
Babylonian
Kingdom
,
&c.
But
those
passages
coming
after
the
plucking
of
the
Wings
,
do
not
thereby
at
all
prejudice
my
sense
.
For
it
's
said
,
I
beheld
till
the
Wings
were
plucked
;
which
implys
,
that
the
plucking
of
the
Wings
was
not
till
the
end
of
the
Beast
,
and
that
after
that
he
beheld
the
Beast
no
more
.
So
that
,
the
Passages
mentioned
after
,
do
not
signifie
thereby
their
succeeding
the
plucking
of
the
Wings
,
but
that
they
are
an
additional
Character
of
the
Beast
,
after
the
speaking
of
what
concerned
the
Wings
,
was
ended
.
And
as
to
his
referring
to
Tho
.
Lydiat's
Emendatio
Temporum
,
for
satisfaction
,
that
Darius
is
to
be
reckoned
the
last
Monarch
of
the
Babylonian
Monarchy
;
if
he
had
Confidence
in
his
Reasons
for
it
,
he
should
have
given
us
some
brief
Account
of
them
,
knowing
how
difficultly
that
Book
is
to
be
had
.
He
slights
the
rest
of
the
Remark
without
Answering
it
,
and
might
even
as
well
have
done
so
to
that
which
he
hath
Answered
,
as
to
Answer
it
so
slightly
.
As
all
Nations
were
generally
ill-affected
to
the
Jews
,
so
it
's
not
imaginable
that
the
Persians
should
be
otherwise
,
further
than
God
,
in
whose
Hands
are
the
Hearts
of
Kings
,
did
otherwise
dispose
some
particular
PRINCES
,
in
behalf
of
his
People
.
And
therefore
of
Cyrus
,
who
first
shewed
Favour
to
them
(
and
who
,
as
appears
by
Esay
●●
.
was
raised
by
GOD
to
the
Kingdom
for
that
Purpose
)
it
's
said
,
Ezra
cap
.
1.1
.
That
God
stirred
up
his
Spirit
,
&c.
And
Darius
his
Decree
,
cap
.
6.
for
proceeding
in
the
Work
of
the
Temple
,
is
but
in
pursuance
of
the
Decree
made
by
Cyrus
.
So
that
,
what
was
done
by
Persian
Kings
,
in
behalf
of
the
Jews
,
is
little
to
be
imputed
to
their
favourable
disposition
;
but
what
they
did
against
them
,
may
well
be
imputed
to
the
same
ill
Will
which
was
generally
born
to
them
:
Or
at
least
,
it
signifies
their
having
little
or
no
Favour
to
them
,
that
they
would
put
a
stop
to
such
a
Work
,
upon
an
envious
complaint
against
them
,
without
first
hearing
what
they
could
say
for
themselves
.
But
what
feat
Conceits
hath
the
Dr.
here
,
about
the
the
Bears
raising
himself
on
one
side
!
Whenas
I
understand
nothing
by
it
,
but
his
raising
himself
on
one
side
from
a
cumbent
Posture
(
for
his
being
bid
to
arise
,
&c.
does
shew
his
posture
to
be
so
)
which
is
made
to
signify
here
according
to
the
Sense
given
in
my
Remark
,
whereas
the
Dr's
.
borrowed
Sense
,
gives
no
account
of
Cortex
of
the
Vision
(
viz.
what
,
or
how
was
the
raising
on
one
side
)
but
only
of
what
was
Typified
thereby
,
and
of
that
untruly
.
The
Four
Wings
do
doubtless
,
as
well
as
the
Four
Heads
,
respect
the
Four
Kingdoms
which
Alexanders
Kingdom
was
brancht
into
;
and
therefore
are
no
more
applicable
to
him
than
the
Heads
are
.
For
though
they
signifie
Swiftness
,
yet
such
Sense
is
here
to
be
applied
to
them
,
as
agrees
with
their
being
Four
,
and
so
relating
to
the
Four
Kingdoms
;
and
such
is
the
Sense
given
in
my
Remark
;
which
they
as
aptly
signifie
as
Swiftness
.
Therefore
the
Dr's
.
Henopoetick
Types
are
even
as
ill
made
use
of
here
,
as
before
,
ver
.
4.
and
his
apprehending
ignorance
or
heedlesness
,
and
wonderful
indistinct
conception
in
me
,
proceeds
from
the
same
defects
in
himself
.
And
as
groundless
is
his
fancying
me
to
contradict
my self
;
for
whereas
he
says
,
my
Sense
is
applied
to
the
Wings
,
not
as
Four
,
but
as
Wings
;
I
say
,
That
it
's
applied
to
them
,
neither
as
Four
,
nor
as
Wings
simply
,
but
as
Four
Wings
respecting
the
Four
Kingdoms
.
But
this
is
matter
of
so
much
nicety
,
and
so
little
moment
,
as
hardly
to
be
worth
contesting
.
As
to
the
confidence
which
the
Dr.
notes
in
me
,
I
have
not
shewed
so
much
of
it
in
adhering
to
Truth
,
as
he
hath
in
asserting
gross
Errors
.
But
the
confidence
he
here
apprehends
,
is
in
my
saying
,
That
I
think
it
may
be
safely
concluded
,
that
the
living
Creatures
,
and
Wheeles
are
not
Angelical
,
which
,
he
says
,
is
contrary
to
the
whole
School
of
the
Jewish
Rabbines
;
which
if
it
be
so
,
yet
we
having
so
great
Light
from
the
Vision
of
the
Twenty
Four
Elders
,
and
Four
Beasts
,
Rev.
4.
to
understand
this
Vision
by
,
which
they
wanted
,
there
's
no
confidence
shewed
in
gain-saying
their
Sense
of
it
:
Yet
what
I
affirm
does
not
clash
with
their
Sense
.
For
the
meaning
of
my
Assertion
is
,
That
the
Living
Creatures
and
Wheeles
are
not
Angelical
in
their
signification
,
or
what
they
represent
.
They
were
doubtless
Cherubs
or
Angels
,
that
did
,
as
a
Chariot
,
bear
the
Throne
and
him
that
sate
thereon
;
but
they
appeared
in
the
shape
of
Living
Creatures
,
and
have
that
Title
given
them
,
as
well
as
that
of
Cherubims
,
by
reason
of
their
signification
,
according
to
the
Sense
give
in
my
Remark
.
Which
Sense
is
further
confirmed
,
by
the
sound
of
their
Wings
being
like
the
noise
of
great
Waters
,
and
the
Wheeles
being
of
the
colour
of
Beril
(
viz.
Sea
colour
)
both
being
Symbolical
of
multitude
of
People
.
And
how
congruous
was
it
(
whenas
all
things
in
the
Jewish
State
were
formed
after
the
pattern
of
things
in
Heaven
)
that
the
God
of
Israel
should
appear
thus
in
a
Vision
,
representing
how
he
ought
to
have
been
born
up
and
carryed
in
his
Throne
of
Glory
,
by
his
People
of
Israel
,
as
he
was
by
those
Angelical
Orders
!
which
he
would
have
been
,
if
they
had
walked
with
him
in
stedfast
,
Obedience
,
doing
his
Commandements
,
and
hearkening
to
the
voice
of
his
Word
,
as
it
's
said
of
the
Angels
;
but
because
they
failed
thereof
,
and
fell
into
great
Transgressions
and
Apostacies
from
him
(
whereby
instead
of
being
so
Glorified
in
them
,
his
Nam●
was
polluted
by
them
)
the
Prophet
is
therefore
sent
to
destroy
their
City
(
as
appears
by
the
ensuing
Prophecies
)
and
before
the
doing
thereof
,
hath
this
Vision
shewed
him
,
to
represent
the
cause
thereof
,
viz.
their
great
Duty
they
had
so
much
failed
in
,
and
thereby
drawn
upon
themselves
the
ensuing
Judgments
.
Whereas
therefore
the
Dr.
would
have
this
Cherubick-Chariot
to
have
been
seen
by
Moses
on
Mount
Sinai
,
and
to
be
the
same
which
is
elsewhere
spoken
of
in
Scripture
,
I
suppose
it
's
very
different
from
them
,
being
adapted
to
the
occasion
,
or
what
it
's
designed
to
signifie
or
represent
,
and
therefore
hath
the
name
of
Living-Creature
given
it
;
whenas
such
Cherubick-Chariots
as
are
designed
only
to
signifie
Angelical
Orders
,
must
be
supposed
such
as
serve
best
for
that
purpose
.
The
Dr.
proceeds
to
answer
my
Reasons
,
why
the
Living-Creatures
signifie
not
Angels
.
My
First
is
,
he
says
,
Because
they
agree
in
Number
and
Name
with
the
Four
Beasts
,
Rev.
4.
I
infer
they
are
of
like
signification
with
them
;
but
he
leaves
out
part
of
it
,
viz.
That
the
Four
Faces
of
Each
Living-Creature
are
the
Faces
of
the
Four
Beasts
.
And
to
this
Reason
he
opposeth
his
Cabbalistick
Dream
of
Four
Angelical
Worlds
,
called
Aziluthick
,
Briathick
,
Jetzirathick
and
Asiathick
,
making
this
Vision
to
be
a
Symbolical
Idea
of
the
Glorious
Majesty
and
Empire
of
God
,
over
the
Angelical
World
divided
into
those
Parts
,
he
Ruling
them
by
his
Divine
Spirit
,
whereby
he
hath
a
perfect
absolute
command
over
them
.
Which
Symbolical
Idea
of
the
Angelical
Kingdom
,
he
makes
the
Judaical
State
to
be
an
External
Imitation
of
,
but
the
Blessed
State
of
the
Millennium
represented
by
the
Four
Beasts
,
R●●
.
cap
4.
he
makes
to
answer
the
said
Symbolical
Idea
in
the
Truth
of
Life
,
through
the
plenteous
dispensation
of
the
Spirit
,
whereby
the
Will
of
God
will
be
done
on
Earth
as
it
is
in
Heaven
,
or
in
the
said
Angelical
World
,
&c.
And
yet
Two
Orders
thereof
,
viz.
the
Jetzirathick
and
Asiathick
,
he
makes
to
be
lapsed
States
through
Lawless
satisfying
their
unruly
Lusts
,
&c.
And
how
then
hath
the
Divine
Spirit
a
perfect
Rule
over
them
?
And
how
can
the
perfect
Righteous
State
of
the
Millennium
answer
to
,
or
exemplifie
such
a
lapsed
State
of
Transgression
?
I
suppose
the
Reader
hath
enough
of
this
Romantick
Fancy
of
the
Dr.
in
imagining
Four
such
Angelical
Worlds
to
be
signified
by
Ezekiels
Vision
,
else
other
like
Flaws
might
be
Noted
in
it
.
To
my
Second
Reason
from
the
Living-Creatures
having
the
likeness
of
a
Man
,
and
a
Mans-hand
under
their
Wings
,
&c.
the
Dr.
gives
such
a
lubricous
ambiguous
Answer
,
that
one
can
hardly
take
any
hold
of
it
.
For
he
would
have
hereby
signified
,
that
the
Angels
are
of
humane
Form
,
yet
so
as
all
imperfections
to
be
removed
,
and
nothing
taken
but
what
consists
with
Heavenly
Beauty
and
Glory
;
that
is
,
he
would
have
them
of
humane
,
and
yet
not
of
humane
Form
;
or
of
humane
,
so
far
as
it
agrees
with
their
being
of
Angelical
Form
:
Which
surely
must
be
very
different
from
humane
,
as
their
natures
are
from
Terrestial
Beings
.
As
to
his
thinking
it
plain
,
that
the
Vision
signifies
Angels
,
from
the
Living-Creatures
being
called
Cherubims
;
That
is
only
a
Proof
,
that
they
are
Angels
,
or
an
Angelical-Chariot
,
by
whom
the
Throne
is
carryed
here
,
but
not
,
that
they
represent
any
such
Angelical
Orders
as
the
Dr.
Fancies
.
And
no
better
is
his
last
shift
to
avoid
this
Reason
(
viz.
that
the
Faces
and
Hands
of
a
Man
signifie
Symbollically
,
as
well
as
the
Faces
of
a
Lyon
,
Ox
and
Eagle
)
;
for
the
last
Faces
signifie
so
necessarily
,
as
being
capable
of
no
other
signification
here
:
But
the
Faces
of
a
Man
,
and
the
Mans-Hand
,
&c.
have
plainly
another
signification
,
as
concurring
with
the
humane
shape
of
the
Living
Creatures
,
and
so
to
be
taken
in
the
same
Sense
with
them
.
Yet
I
agree
,
that
they
signifie
Symbolically
according
to
the
Sense
given
in
my
Remark
;
but
this
does
not
prejudice
their
signifying
also
Literally
,
as
so
concurring
with
the
humane
shapes
,
&c.
To
my
Third
Reason
from
the
Calves-Feet
(
which
signifie
the
Labour
and
Travel
given
to
Men
under
the
Sun
)
he
says
,
That
they
signifie
nothing
but
what
is
competible
to
the
Angelical
Nature
;
which
if
so
,
yet
their
signification
is
much
more
properly
applicable
to
the
lapsed
humane
State
,
the
Labour
whereof
is
Toil
and
Sorrow
,
&c.
whereas
that
of
the
Angels
is
Bliss
and
Joy
to
them
:
And
the
aptest
Sense
is
to
be
preferr'd
,
especially
when
it
's
much
more
agreeable
to
the
rest
of
the
Vision
.
My
last
Reason
(
viz.
That
the
Spirit
is
said
to
be
in
the
living
Creatures
,
whereas
Angels
are
called
Spirits
,
but
not
described
by
any
Spirit
in
them
)
he
thinks
to
be
slightest
of
all
,
though
it
be
too
strong
for
him
to
evade
.
For
it
's
a
Matter
of
no
slight
Consideration
,
but
of
great
Moment
,
That
the
Angels
should
be
elsewhere
so
much
spoken
of
in
Scripture
,
without
any
Mention
of
being
acted
by
the
Spirit
in
them
,
but
be
called
Spirits
themselves
,
and
should
here
be
so
described
,
by
being
acted
by
the
Spirit
in
them
,
and
have
the
Title
of
living-Creatures
given
them
,
peculiar
to
Terrestial
Beeings
.
And
indeed
the
Angels
being
Spiritual
Beeings
,
the
Purity
and
Activity
of
their
Natures
,
seems
to
make
them
in
a
continual
Propensity
and
Readiness
to
obey
the
Commandements
of
God
,
(
whilst
they
retain
the
Perfection
of
that
State
)
and
not
to
need
being
acted
by
the
Spirit
of
God
,
as
the
Dr.
supposeth
them
to
be
(
unless
to
impower
them
to
some
extraordinary
Services
,
as
they
are
Ministring-Spirits
,
&c.
)
no
more
than
Men
want
Assistance
to
those
natural
Operations
,
which
they
are
so
prone
unto
,
and
habile
for
.
The
Dr.
ends
his
Answer
to
my
Reasons
,
in
his
wonted
boasting
manner
,
and
then
passeth
to
the
rest
of
my
Remark
,
which
he
says
,
Is
a
digression
into
an
Ethical
,
or
Ethico-Political
Explication
of
Ezekiels
Visions
,
and
so
not
concerns
him
(
yet
it
does
concern
him
,
as
it
tends
to
confirm
my
Assertion
,
that
the
living-Creatuers
are
not
such
a
symbolical
Idea
,
&c.
as
he
imagines
)
:
But
that
my
Pains
might
not
seem
over-much
slighted
,
he
says
,
he
will
consider
some
Passages
thereof
,
which
he
might
have
spared
doing
upon
any
such
Consideration
;
for
I
find
not
his
Answer
to
my
Remarks
,
of
so
much
Value
,
as
to
make
me
value
his
slighting
them
.
The
first
Passage
he
considers
,
is
,
That
I
make
the
four
Faces
,
four
Wings
,
and
four
Beasts
,
to
signithe
same
Thing
,
which
,
he
says
,
is
a
Marvellous
slubbering
and
hudling
of
Things
;
whenas
,
I
onely
make
the
four
Faces
,
and
four
Wings
of
the
living-Creatures
,
to
have
the
like
Signification
with
the
four
Beasts
,
Rev.
4.
viz.
Both
to
signifie
Humane
Societies
,
but
very
different
Societies
;
so
that
,
there
's
no
Colour
for
such
a
foul
Reflexion
.
And
though
the
four
Humane
Properties
,
which
I
make
to
be
signified
by
the
Faces
and
Wings
,
are
so
obvious
a
Theory
,
yet
so
is
not
the
end
of
their
being
so
signified
,
viz.
To
set
forth
the
difference
of
that
Natural
State
of
the
Jews
,
under
a
Legal
Dispensation
,
from
that
spiritual
State
signified
by
the
four
Beasts
,
Rev.
4.
And
surely
the
four
Faces
and
four
Wings
,
signifying
the
same
Thing
,
cannot
be
trifling
;
the
one
explaining
the
other
,
and
both
of
them
too
little
,
to
make
the
Dr.
have
a
true
Understanding
of
them
.
He
further
Objects
against
my
Sense
of
the
four
Faces
and
Wings
,
for
that
they
maimedly
and
unfitly
signifie
the
said
Humane
Properties
.
And
first
,
he
fancies
,
that
an
Elephant
,
had
been
more
fit
to
represent
Religion
,
than
the
Eagle
;
whenas
,
neither
is
fit
to
do
it
for
any
Religion
in
them
;
but
an
Eagle
is
an
apt
Symbol
of
it
,
by
reason
of
its
soaring
so
high
,
mounting
up
to
Heaven
,
&c.
Next
,
he
says
,
That
Brutes
having
Reason
,
and
Man
onely
properly
Religion
,
he
had
been
a
better
Symbol
of
Religion
than
the
Eagle
.
But
what
Reason
is
there
in
Brutes
more
than
Religion
?
There
's
indeed
,
in
them
,
an
Instinct
or
Sagacity
,
to
act
suitably
to
their
Natures
,
and
to
be
sensible
of
their
own
Good
or
Evil
;
but
if
this
be
Reason
,
all
Animals
are
Rational
Creatuers
.
Both
the
Man
therefore
and
Eagle
,
have
their
proper
signification
assigned
them
,
notwithstanding
the
Dr's
captious
Thwarting
the
same
,
and
then
Concluding
,
Thus
crude
and
broken
is
the
Remarkers
Conceit
in
this
Matter
:
Whereas
,
what
he
hath
opposed
thereunto
,
is
crude
and
trifling
.
The
next
Passage
he
Considers
,
is
,
That
good
Scriptural-Phrases
are
produced
about
the
third
Pair
of
Wings
of
the
Beasts
,
answering
to
the
two
flying
Wings
of
the
Seraphims
,
Esay
6.
but
the
Application
is
much
off
the
Hooks
,
he
says
,
because
he
gives
another
Signification
of
those
Wings
,
without
giving
any
Reason
for
it
;
and
then
,
Why
must
my
Sense
be
more
off
the
Hooks
than
his
?
But
I
shall
admit
his
Sense
,
viz.
That
the
flying
Wings
of
the
Seraphims
signifie
the
Expediteness
of
their
Ministry
,
&c.
and
then
say
,
that
they
being
an
higher
Order
of
Angels
,
are
used
to
typifie
the
Church
of
God
in
that
Christian
State
,
signified
by
the
four
Beasts
,
Rev.
4.
as
the
lower
Order
of
Angels
,
the
Cherubims
are
,
in
form
of
living
Creatures
,
used
in
Ezekiels
Vision
,
to
symbolize
the
Church
of
God
in
a
Judaical
State
.
And
that
the
Seraphims
do
so
signifie
,
seems
concludible
,
from
their
being
upon
the
Throne
of
the
Lord
,
which
was
high
and
lifted
up
(
signifying
the
Time
whereof
it
's
said
,
The
Lord
alone
shall
be
exalted
in
that
Day
)
and
from
their
crying
,
Holy
,
holy
,
holy
is
the
Lord
of
Hoasts
,
the
whole
Earth
is
full
of
his
Glory
,
(
which
,
what
Time
can
it
relate
to
,
but
to
that
wherein
he
shall
be
so
sanctified
,
and
glorified
in
the
World
?
Besides
that
,
the
Cry
of
the
four
Beasts
,
Rev.
4.8
.
does
much
agree
therewith
)
and
also
from
that
blind
stupid
State
the
Israelites
are
descriscribed
to
be
in
ver
.
9
,
10.
as
to
their
hearing
and
understanding
the
Things
signified
by
the
Vision
;
which
Character
of
them
is
cited
by
our
Saviour
,
and
in
like
Manner
Applyed
by
him
to
the
Jews
,
for
their
Stupid
Infidelity
,
in
not
receiving
the
Mysteries
of
the
Kingdom
of
Heaven
,
Preached
by
him
.
And
supposing
the
Seraphims
thus
to
signifie
,
their
two
flying
Wings
,
taken
in
the
Dr's
Sense
,
will
aptly
Answer
to
the
third
Pair
of
Wings
of
the
Beast
taken
in
my
Sense
,
viz.
To
that
Exaltation
,
which
by
them
we
attain
unto
,
from
an
Earthly
to
an
Heavenly
State
in
Christ
Jesus
,
to
live
unto
God
in
him
,
becoming
thereby
expedite
to
fulfil
his
Will
,
as
those
Seraphims
are
by
those
flying
Wings
to
fulfil
their
Ministry
.
His
Third
Consideration
,
is
,
On
my
making
the
Tree
of
Life
in
Paradise
,
to
signifie
the
Dispensation
of
Life
,
which
Men
in
due
time
were
to
be
admitted
to
,
but
not
then
,
the
Natural
Earthly
State
of
Man
,
though
in
Innocency
(
which
Words
,
[
though
in
Innocency
]
the
Dr.
left
out
of
my
Remark
,
I
suppose
,
as
not
agreeing
with
his
fictitious
Lapse
in
the
Jetzirathick
World
,
&c.
)
not
admitting
thereof
:
Which
he
makes
to
be
a
setting
the
Tree
of
Life
there
to
mock
Adam
,
and
play
at
Chop-Cherry
with
him
(
so
disposed
is
he
,
ludere
cum
Sanctis
)
;
whereas
I
do
not
say
,
that
he
was
forbid
eating
it
then
;
but
that
his
Stat●
not
being
capable
thereof
,
it
was
set
there
to
signifie
,
that
higher
dispensation
,
which
man
in
due
Time
was
to
be
admitted
unto
,
or
the
difference
between
his
bearing
the
Image
of
the
Earthly
and
Heavenly
Adam
.
And
is
so
weighty
a
Signification
as
this
to
be
ridicul'd
?
But
that
the
eating
of
the
Tree
of
Life
,
was
not
competent
to
Adam's
State
,
appears
from
it
's
being
promised
in
the
first
of
the
seven
Epistles
,
&c.
to
him
that
overcometh
;
and
from
their
being
said
to
have
Right
to
the
Tree
of
Life
,
who
enter
into
the
New
Jerusalem
;
so
that
,
it
does
signifie
that
dispensation
of
Life
(
and
that
in
the
full
Fruition
of
it
,
by
overcoming
the
World
,
as
the
said
Promise
,
and
it
's
being
the
New
Jerusalem-State
,
do
shew
)
which
we
receive
by
him
,
who
brought
Life
and
Immortality
to
Light
,
by
the
Gospel
.
And
also
the
same
further
appears
,
by
Adam's
being
driven
out
of
Paradise
,
lest
he
should
take
of
the
Tree
of
Life
,
after
he
had
eaten
of
the
Tree
of
Knowledge
,
&c.
Whereby
(
as
I
have
elsewhere
noted
)
is
signified
,
that
Entrance
into
Life
is
not
attainable
unto
,
by
following
our
own
Inventions
in
searching
after
the
Knowledge
of
Good
and
Evil
,
(
which
yet
is
the
onely
Means
that
Humane
Nature
is
propense
to
use
)
but
by
Faith
in
him
,
who
is
the
Prince
of
Life
.
But
the
Dr.
being
not
content
with
rejecting
and
deriding
so
great
a
Truth
,
does
in
further
Opposition
to
it
,
falsify
the
Text
,
to
prove
that
Adam
was
commanded
to
eat
of
the
Tree
of
Life
.
For
whereas
,
the
Words
are
,
The
Lord
Commanded
the
Man
,
saying
,
Of
every
Tree
of
the
Garden
thou
mayest
freely
eat
,
he
makes
them
to
be
,
Thou
shalt
eat
,
and
so
leaves
out
[
freely
,
]
and
turns
[
mayest
]
into
[
shall
]
to
make
that
pass
for
a
Command
,
which
else
could
not
do
so
.
Besides
,
if
this
●ere
a
Command
,
it
would
abridge
them
of
their
Liberty
of
of
eating
such
Fruits
as
they
liked
of
,
among
those
that
were
allowed
,
and
enjoyn
them
to
eat
of
all
,
whether
they
liked
them
or
no
.
And
then
the
Dr.
spoils
this
Falsification
of
the
Text
,
by
rendring
the
Original
,
Thou
hast
Plenary
Commission
to
eat
,
&c.
which
imports
not
a
Command
,
&c.
My
Account
of
the
Tree
of
Life
,
being
,
according
to
the
Dr.
a
Fundamental
Mistake
;
he
next
considers
the
like
in
my
Conceit
of
the
Jews
,
and
the
two
Visions
of
Ezekiel
.
But
that
Account
proving
a
real
Truth
,
then
the
Use
I
make
of
it
,
as
to
the
Jews
and
those
two
Visions
,
is
like
to
hold
good
also
.
Whereas
the
Dr.
says
,
That
God
gave
no
impossible
Commands
to
the
Jews
,
Does
he
mean
thereby
that
they
were
able
to
fulfil
the
Law
?
Paul
says
,
That
Righteousness
came
not
by
the
Law
,
but
the
Knowledge
of
Sin
;
and
God
says
of
them
,
Deut.
6.
O
that
there
were
such
a
Heart
in
them
that
they
would
fear
me
,
and
keep
my
Commandements
,
&c.
which
implys
,
that
they
wanted
a
Heart
in
them
to
do
it
.
And
Joshua
tells
them
,
That
they
could
not
serve
the
Lord
.
So
that
,
the
keeping
the
Commandements
of
God
,
was
impossible
to
the
Jews
in
that
State
,
without
such
Divine
Assistance
,
as
he
was
not
not
pleased
then
to
supply
them
with
.
Yet
it
seems
agreeable
with
his
Wisdom
,
to
make
a
Representation
of
that
State
in
its
Perfection
,
to
set
forth
thereby
,
not
only
how
much
the
Jews
failed
of
coming
up
thereto
,
but
also
,
how
much
it
fell
short
of
that
State
designed
to
bring
in
everlasting
Righteousness
;
whereby
the
Laws
of
God
should
be
fulfilled
to
the
doing
his
Will
on
Earth
,
as
it
is
in
Heaven
.
And
this
seems
to
be
the
Purpose
of
Ezekiel's
two
Visions
,
according
to
my
Account
given
of
them
.
And
without
supposing
some
such
Meaning
of
them
,
there
's
like
to
be
no
satisfactory
Account
given
of
the
Cherubims
,
being
called
Living-Creatures
,
and
described
in
the
Form
of
such
;
Nor
of
so
large
a
Description
of
the
Temple
and
Service
thereof
,
much
whereof
is
not
applicable
to
the
Millennial
State
,
so
much
as
to
typifie
the
same
.
And
if
the
Dr.
in
so
large
a
Description
of
the
Temple
and
Service
,
&c.
can
apprehend
no
more
than
a
meer
Operose
Hylasme
,
or
Israelism
,
as
he
calls
it
,
it
's
Wonder
that
he
can
forbear
calling
it
Egregious
Trifling
in
the
Spirit
of
God
,
who
hath
groundlesly
reflected
on
some
Passages
in
my
Remarks
,
as
making
the
Spirit
of
God
to
do
the
same
.
And
to
what
purpose
does
he
say
,
That
the
Jews
were
not
upon
the
Condition
of
Legal
Performances
,
to
arrive
to
that
Evangelical
State
that
the
Christian
Church
will
arrive
to
at
last
,
whenas
I
affirm
nothing
to
that
Purpose
?
But
as
to
what
he
reiterates
of
the
Signification
of
the
four
Living-Creatures
,
I
have
already
said
enough
to
the
same
.
The
Fifth
Consideration
,
is
On
the
Name
of
the
City
,
The
Lord
is
there
,
which
the
Dr.
says
,
is
the
very
Indication
of
the
State
of
the
New
Jerusalem
,
and
so
a
Demonstration
,
that
it
was
never
intended
for
the
Jews
in
their
legal
Dispensation
.
But
the
Words
import
an
Indication
of
any
State
that
is
so
Blessed
,
with
the
Divine
Presence
dwelling
with
them
,
and
so
may
indicate
such
a
Righteous
State
according
to
a
Legal
Dispensation
,
as
I
have
applyed
them
to
,
as
well
as
that
which
the
Dr.
would
have
them
intend
.
The
Sixth
Consideration
,
is
a
plain
Mistake
of
me
,
applying
what
I
say
of
the
Vision
of
the
Cherubims
,
which
was
before
the
Destruction
of
the
City
,
to
the
Vision
of
the
Temple
that
was
after
it
.
The
Seventh
is
alike
Mistake
,
supposing
me
to
affirm
,
That
the
making
of
the
Golden
Calf
,
and
craving
a
King
,
did
make
the
Jews
forfeit
what
was
otherwise
intended
(
viz.
That
State
which
I
suppose
to
be
signified
by
Ezekiel's
Visions
)
whenas
I
agree
,
that
they
could
not
attain
to
that
State
,
and
that
it
's
only
signified
for
the
Reasons
before
mentioned
on
the
Fourth
Consideration
.
But
whereas
it
must
be
their
Transgressions
which
could
make
them
fail
thereof
,
and
those
two
Great
Ones
,
of
making
a
Calf
,
and
craving
a
King
,
as
they
were
signal
Rejectings
of
God
,
so
they
were
signalized
answerably
with
his
deserting
of
them
;
they
are
therefore
two
notable
Instances
for
the
Purpose
for
which
I
make
use
of
them
.
The
Eighth
Consideration
is
a
Query
,
viz.
If
the
four
Beasts
signifie
the
Governed
,
How
come
they
to
be
upon
the
Throne
,
when
the
twenty-four
Elders
,
though
Governors
,
are
not
so
?
To
which
I
say
,
That
their
being
upon
the
Throne
,
does
signifie
their
being
in
such
a
Righteous
State
,
as
to
be
able
to
stand
in
the
Presence
of
God
,
accordingly
as
it
's
said
,
Rev.
22.
They
shall
see
his
Face
,
&c.
and
this
does
signally
difference
them
from
those
signified
by
the
Cherubims
in
Ezekiel's
Vision
;
they
being
under
the
Throne
,
accordingly
as
it
's
said
to
Moses
,
of
those
in
that
State
,
None
shall
see
my
Face
and
live
;
and
therefore
Manoah
concluded
,
that
he
and
his
Wife
should
dye
,
because
they
had
seen
God
.
Yet
the
Elders
sitting
round
the
Throne
in
such
great
State
,
and
in
the
Presence
of
God
also
,
may
well
signifie
a
higher
Order
,
viz.
The
Governors
of
them
signified
by
the
Beast
.
Also
the
Beasts
being
upon
the
Throne
,
may
signifie
a
State
wherein
they
are
upheld
by
the
Throne
of
God
being
in
them
,
(
viz.
The
New
Jerusalem-State
)
and
the
Heavenly
Thrones
the
Elders
sit
upon
,
signifie
the
same
as
to
them
.
The
Nineth
Consideration
is
on
the
Wheels
and
Living-Creatures
being
not
moved
but
as
acted
by
the
Spirit
,
&c.
which
the
Dr.
would
make
not
to
signify
an
Earthly
State
in
them
,
but
the
most
Divine
,
viz
an
unself-willedness
in
them
,
&c.
But
their
being
so
impotent
and
dead
to
Divine
Duties
as
to
have
no
Power
thereunto
,
but
by
the
adventitious
acting
of
the
Spirit
of
God
upon
them
,
(
as
the
Spirit
of
Prophecy
came
upon
the
Prophets
)
having
not
that
spiritual
Life
dwelling
in
them
,
that
should
excite
and
enable
them
thereunto
,
is
plainly
an
earthly
State
;
and
such
is
my
Account
of
the
State
of
the
Living
Creatures
and
Wheeles
,
which
the
Dr.
hath
so
grosly
or
wilfully
mistaken
.
The
Tenth
Consideration
is
but
a
referring
to
his
Exposition
,
Rev.
4.
for
Proof
,
that
the
Beasts
are
not
upon
the
Throne
,
and
so
I
must
refer
to
the
Defence
of
my
Remark
,
that
they
are
there
;
onely
he
strangely
adds
,
that
he
hath
even
now
shewed
in
the
Eighth
Note
,
how
I
herein
contradict
my self
,
whenas
,
he
onely
starts
a
Question
there
,
which
I
hope
,
I
have
satisfactorily
Answered
.
The
Eleventh
Consideration
is
,
That
the
Burning-Coals
,
&c.
do
not
signifie
the
Spirit
of
Elias
in
Men
,
but
the
Seraphick
Spirit
in
Angels
.
But
say
I
,
Angels
are
described
to
be
burning
Lamps
,
(
as
in
Rev.
cap
.
4.5
.
Psal
.
104.4
.
)
but
so
are
not
here
the
Living-Creatures
,
but
are
said
to
be
like
Burning-Coals
(
aptly
signifying
the
Glowing
Zeal
of
the
Spirit
of
Elias
)
and
the
Lamps
went
onely
between
them
,
which
may
signifie
the
Ministring
of
the
Angels
to
those
signified
by
the
Living-Creatures
.
And
our
Saviour
calling
John
a
burning
and
a
shining
Light
,
does
shew
the
Aptness
of
my
Sense
,
whereas
the
Dr's
Sense
which
he
thwarts
it
with
,
is
onely
asserted
without
Reason
to
enforce
it
,
though
for
divers
Reasons
before
given
,
it
cannot
be
intended
.
The
Lamps
,
Rev.
4.5
.
signifying
,
as
aforesaid
,
his
urging
them
is
against
himself
.
The
Twelfth
Consideration
is
also
a
thwarting
me
with
a
bare
Assertion
without
any
Reason
,
(
though
it
need
much
Reason
to
make
it
current
)
viz.
That
the
whole
Vision
of
the
Temple
concerns
the
Christian
Church
,
(
viz.
wholly
concerns
it
,
as
he
must
mean
by
impugning
my
Account
of
the
Vision
)
whenas
for
Reasons
before
given
,
and
to
be
given
,
the
primary
signification
of
it
must
be
otherwise
.
But
whereas
before
he
applyed
the
signification
of
it
,
to
the
New
Jerusalem-State
,
now
he
applys
it
to
the
Christian
Church
at
large
,
and
makes
cap
.
43.10
,
11.
to
respect
the
Thyatirian
and
Sardian
Intervals
,
though
without
any
Reason
for
it
.
The
Thirteenth
Consideration
is
on
the
Numbers
25000
,
5000
,
500
,
&c.
which
the
Dr.
will
have
to
signifie
nothing
but
that
the
New
Jerusalem
will
gratifie
the
external
Man
also
,
and
outward
Senses
.
But
with
what
will
it
gratifie
them
?
That
spiritual
State
will
surely
be
gratified
onely
with
spiritual
Enjoyments
,
all
earthly
Carnal
Affections
being
then
subdued
;
so
that
,
the
things
of
this
Life
will
then
be
no
further
grateful
,
than
by
reason
of
their
usefulness
they
are
subservient
to
the
Divine
Life
,
and
so
will
be
used
in
the
Light
and
Guidance
of
it
,
to
the
enjoying
onely
what
true
Good
is
in
them
,
without
engaging
Mens
Hearts
in
such
Delight
in
them
,
as
thereby
to
incumber
and
defile
themselves
,
that
is
,
they
will
be
spiritually
used
,
to
the
living
wholly
to
God
,
and
not
to
themselves
in
the
use
of
them
.
And
how
can
those
Numbers
that
are
Symbols
of
the
Natural
or
Animal
Life
,
signifie
a
State
so
contrary
thereunto
,
wherein
that
Life
will
be
so
Mortified
?
Besides
,
those
Numbers
being
the
Measure
of
the
Sanctuary
,
City
,
and
Holy
Portion
,
&c.
comprehend
,
and
so
must
signifie
the
whole
State
of
the
People
represented
by
them
.
So
that
,
the
outward
State
of
the
Church
,
which
the
Dr.
would
have
them
signifie
,
must
be
the
whole
State
of
the
Church
which
is
there
intended
.
And
why
is
the
Portion
of
the
City
,
called
a
Prophane
or
Common
Place
,
Ezek
.
48.15
?
Also
,
Why
is
the
Sanctuary
in
a
Holy
Portion
,
distinct
from
the
Portion
of
the
City
,
if
the
New
Jerusalem
be
signified
thereby
,
which
comprehends
the
whole
State
of
the
Church
in
those
Times
.
As
to
the
Dr's
denying
,
that
the
Number
666
signifies
a
compleat
Carnal
Politick-State
,
&c.
I
say
,
that
though
as
to
the
Root
of
it
,
it
's
used
in
the
Sense
he
does
mention
(
changing
onely
the
Two-Horned-Beast
into
the
Ten-Horned-Beast
,
headed
by
the
other
)
;
yet
that
666
is
singled
out
from
those
many
other
Numbers
that
twenty-five
is
the
Root
of
,
one
Reason
must
doubtless
be
(
the
Number
six
being
symbolical
of
the
Humane
,
as
five
is
of
the
Bruitish
Nature
)
to
signifie
the
Politick-State
,
or
Humane
Wisdom
of
that
Body-Politick
that
is
deciphered
by
that
Number
,
the
Truth
of
the
Thing
so
notably
Answering
thereunto
;
and
is
what
is
signified
in
Daniel
7.
by
the
little
Horn
having
the
Eyes
of
a
Man
,
&c.
The
Fourteenth
Consideration
is
on
the
Compass
of
Ezekiel's
City
,
it
s
agreeing
with
the
Perimeter
of
the
Cubicle
Measure
,
of
the
New
Jerusalem
.
Which
the
Dr.
will
have
to
assure
us
,
That
the
one
is
a
Prophecy
of
the
other
,
whenas
it
rather
Concurs
with
all
the
rest
of
Ezekiel's
Temple-Vision
,
in
assuring
us
,
that
an
external
State
of
the
Church
,
according
to
the
Sense
given
by
me
,
is
primarily
designed
to
be
Described
,
and
then
the
other
to
be
Typified
thereby
,
so
far
as
there
's
an
Aptness
between
them
to
admit
thereof
.
Otherwise
,
To
what
Purpose
are
the
aforesaid
Measures
of
the
Temple
,
City
,
&c.
all
of
them
symbolical
of
the
Natural
or
Animal
Life
?
To
what
Purpose
is
there
a
Portion
allotted
to
the
Prince
,
and
Laws
given
to
him
,
&c.
as
if
the
New
Jerusalem
was
to
be
Governed
by
one
Earthly
Prince
?
To
what
Purpose
do
the
Holy
Waters
issue
out
of
the
Temple
;
whenas
in
the
New
Jerusalem
there
's
no
Temple
,
and
the
Waters
of
Life
issue
immediately
from
the
Throne
of
God
which
is
in
the
City
?
But
the
Temple
from
which
the
Holy
Waters
issue
,
is
without
the
City
,
in
a
Portion
distinct
from
the
Portion
of
the
City
.
Also
,
to
what
purpose
is
it
said
,
that
no
uncircumcised
in
Heart
and
Flesh
shall
enter
into
Ezekiels
Temple
when
there
's
no
Temple
in
the
New
Jerusalem
to
enter
into
?
Yea
,
To
what
purpose
is
the
whole
Desciption
of
Ezekiels
Temple
and
Service
,
so
agreeable
to
the
Judaical
State
,
and
contrary
to
the
Christian
State
,
if
something
more
than
Typifying
the
New
Jerusalem
State
were
not
signified
thereby
?
Nay
,
How
could
that
State
be
so
Typified
,
if
another
State
were
not
first
signified
to
become
a
Type
thereof
?
Wherefore
,
whereas
there
's
a
Righteous
fulfilling
of
the
Law
of
God
,
in
an
External
Legal
State
as
well
as
in
an
Internal
Spiritual
State
,
though
the
Wisdom
of
God
,
designed
not
to
bring
the
first
to
pass
as
he
will
the
second
,
yet
it
pleased
him
to
make
such
a
Representation
of
it
,
not
only
to
Typifie
the
other
thereby
,
but
also
the
more
clearly
to
distinguish
both
States
,
and
so
to
set
off
the
one
more
advantageously
by
the
other
:
Which
use
of
Ezekiels
Two
Visions
will
the
more
appear
,
as
they
and
the
New
Jerusalem
State
becomes
better
understood
.
So
that
my
Account
of
this
Temple-Vision
does
include
all
the
usefulness
of
the
Dr's
.
Account
of
it
,
and
further
weighty
usefulness
of
it
too
;
and
that
such
as
is
much
more
agreeable
with
the
whole
Contents
of
it
;
whereas
,
to
shift
it
off
with
so
general
an
Account
,
and
so
difficult
to
make
good
sense
of
,
is
(
to
use
his
own
Phrases
)
a
great
slubbering
and
hudling
of
it
.
But
whereas
,
if
my
sense
was
intended
,
the
Superficies
and
not
the
Perimeter
,
he
says
,
should
have
been
set
down
:
I
say
,
That
the
giving
the
Perimeter
does
,
with
the
squareness
of
the
Figure
,
amount
to
the
measuring
of
the
Superficies
,
and
may
serve
for
the
Superficies
as
well
,
as
one
Cubicle
measure
of
the
Wall
of
the
New
Jerusalem
serves
for
the
measure
of
the
whole
Wall
.
The
Fifteenth
and
Last
Consideration
,
is
on
the
difference
between
the
Mosaical
Laws
and
those
of
Ezekiels
Temple
,
which
is
not
,
says
the
Dr.
That
the
Jews
might
obtain
the
Blessedness
of
the
New
Jerusalem
State
by
a
Legal
Performance
of
them
(
who
says
it
is
?
)
which
,
he
says
,
He
hath
shewed
before
to
be
a
Mockery
.
But
I
have
shewed
,
That
the
Representation
I
suppose
to
be
signified
by
Ezekiels
Vision
is
no
Mockery
,
though
it
was
of
a
State
not
attainable
unto
by
the
Jews
,
but
that
thereby
is
a
further
usefulness
of
the
Prophecy
than
is
by
the
Dr's
.
sense
only
,
and
also
that
thereby
it
's
more
intelligible
.
Yet
he
concludes
,
that
I
am
most
certainly
in
a
mistake
in
my
Conjectures
in
this
Remark
,
whenas
he
hath
said
so
little
against
them
,
as
to
confirm
me
in
my
perswasion
of
the
truth
of
them
.
The
fore-part
of
this
Remark
is
not
to
be
so
much
slighted
,
as
the
Dr.
apprehends
;
For
whenas
[
All
People
and
Nations
]
is
so
aptly
to
be
underderstood
,
as
I
have
shewed
,
in
the
full
extent
of
the
Words
,
it
's
making
too
bold
with
the
Words
,
to
abridge
the
signification
of
them
to
[
some
of
all
People
and
Nations
]
.
But
he
speaks
that
which
is
much
to
be
slighted
,
in
saying
,
That
my
affirming
that
the
State
of
the
Church
between
Constantine
and
the
Apostacy
,
in
no
manner
agrees
with
the
State
of
Christ's
Kingdom
,
&c.
does
contradict
Rev.
12.10
.
For
what
is
said
there
,
does
respect
the
commencement
of
his
Kingdom
by
owning
his
Authority
,
on
the
Manchild's
being
caught
up
unto
Gods
Throne
,
and
the
Devil
cast
out
,
&c.
But
how
does
this
agree
with
the
settling
him
in
his
Kingdom
in
the
Millennial
Reign
,
compleating
his
Dominion
by
the
putting
down
all
the
Worldly
Powers
,
&
c
?
See
Defence
of
Remark
on
Rev.
21.
ver
.
23.
His
saying
that
he
hath
shewed
how
vain
,
&c.
my
affected
Paradoxes
are
,
does
appear
by
my
Defence
,
to
be
vainly
said
.
And
as
to
his
Four
Sentences
,
what
a
strange
Fancy
is
it
to
imagine
the
first
(
viz.
his
insignificant
assigning
,
&c.
)
so
very
pertinent
and
significant
,
as
agreeing
with
the
Epocha
of
the
Apocalypse
,
whenas
all
that
's
here
transacted
,
is
towards
the
end
of
the
Anti-Christian
Reign
,
when
the
Judgment
was
set
to
take
away
the
Dominion
of
the
Beast
.
And
as
to
his
second
and
third
Sentence
which
he
says
I
acknowledge
,
It
's
but
with
correction
that
I
acknowledge
the
second
.
But
for
the
fourth
,
there
's
no
colour
;
for
what
is
said
here
,
does
plainly
respect
the
Son
of
Man
his
Reign
in
his
Millennial
Kingdom
,
and
hath
nothing
referring
to
his
judging
the
World
after
it
,
at
the
Day
of
Judgment
.
VISION
III
.
WHat
does
the
Dr.
mean
here
,
by
saying
,
That
never
any
made
the
Babylonian
Kingdom
one
of
the
Horns
which
succeeded
Alexander
?
It
's
evident
,
that
I
mean
by
the
Babylonian
Kingdom
the
same
which
he
means
by
the
Satrapy
of
Babylon
;
which
is
as
rightly
called
the
Babylonian
Kingdom
(
viz.
that
then
was
)
as
the
Four
Horns
are
called
Four
Kingdoms
.
And
thus
understanding
the
Babylonian
Kingdom
here
,
I
never
heard
of
any
before
the
Dr.
who
did
not
make
it
one
of
the
Four
Horns
.
And
though
he
doth
it
not
,
yet
he
hath
not
,
nor
surely
can
give
any
Reason
,
why
Seleucus
with
his
Predecessors
in
the
Kingdom
or
Satrapy
of
Babylon
,
should
not
be
reckoned
one
of
the
Horns
,
as
well
as
the
many
Changes
of
the
Line
in
the
Macedonian
Kingdom
,
make
together
one
of
the
Horns
.
And
he
doth
at
length
(
though
shyly
)
seem
to
allow
it
,
saying
,
That
Seleucus
may
be
fancied
to
be
of
the
Line
of
one
of
the
Horns
,
&c.
though
it
be
more
than
needs
.
In
answer
to
the
other
difficulty
in
my
Remark
,
the
Dr.
brings
in
his
Prophetick
Figures
,
which
proves
very
serviceable
Crutches
to
support
his
lame
notions
with
.
He
would
by
an
Idiconaea
have
Ant.
Epiphanes
to
be
here
signified
,
yet
by
a
Geniconoea
,
Seleucus
to
be
taken
in
;
but
it
will
not
do
;
for
what
is
said
of
the
little
Horn
is
only
applicable
to
Epiphanes
,
and
not
to
Seleucus
,
both
as
to
the
time
of
its
appearing
,
and
the
whole
description
of
it
.
And
therefore
the
Examples
which
the
Dr.
produceth
in
his
Notes
,
will
do
him
no
service
.
The
Vision
of
the
Evenings
and
Mornings
is
true
,
does
import
only
,
that
there
's
a
truth
in
the
Literal
Sense
of
the
2300
Days
,
as
well
as
in
the
Prophetick
Sense
of
them
;
and
so
the
saying
is
not
opposed
to
Symbols
and
Parables
,
&c.
for
that
would
not
agree
with
the
Prophetick
Sense
of
the
Days
.
And
the
Dr.
seems
to
agree
with
me
,
in
taking
them
in
that
,
as
well
as
the
Literal
Sense
;
and
I
am
inclined
to
agree
with
him
,
that
the
Epocha
of
them
in
their
Prophetick
Sense
,
must
be
from
the
Prophanation
of
the
Temple
by
Ant.
Epiphanes
,
though
their
running
then
so
far
into
the
Millennium
does
make
me
scruple
thereat
;
but
I
cannot
agree
with
him
,
that
the
cleansing
of
the
Sanctuary
does
signifie
the
beginning
of
the
Millennial
Reign
.
What
he
brings
here
concerning
the
Thunders
,
I
shall
pass
by
as
fanciful
groundless
Conceits
,
having
shewed
them
to
be
so
.
But
whereas
he
thinks
my
supposing
the
cleansing
of
the
Sanctuary
to
reach
so
far
into
the
Millennial
Times
,
to
be
a
meer
Conceit
;
and
says
,
That
if
all
Things
were
left
to
my
fanciful
Anarchical
way
,
Worldly
Interest
might
more
easily
slaken
the
dispatch
,
but
an
Holy
Oecumenical
Council
will
expedite
the
business
:
He
hereby
shews
how
addicted
he
is
to
his
own
Conceits
,
how
groundless
soever
they
be
.
By
cleansing
of
the
Sanctuary
,
is
doubtless
signified
,
the
perfecting
of
that
State
of
Righteousness
and
of
Holiness
in
the
Millennial
Reign
,
which
can
be
no
otherwise
accomplished
than
the
same
is
wrought
by
the
Spirit
of
God
,
whereby
we
are
Created
unto
those
good
Works
wherein
he
hath
ordained
us
to
walk
;
But
what
furtherance
can
Laws
give
thereunto
?
Certainly
none
can
be
so
serviceable
to
that
end
,
as
the
Laws
of
God
which
we
have
so
long
received
;
and
therefore
,
though
the
Dr.
be
a
Man
of
so
good
Invention
,
yet
he
may
rack
it
till
it
cracks
,
before
he
is
like
to
propose
one
Law
that
will
be
needful
to
be
made
by
such
a
Council
.
But
I
have
spoken
so
much
on
this
subject
formerly
,
as
will
not
admit
of
further
insisting
on
it
now
.
As
to
the
cleansing
of
the
Sanctuary
,
it
's
so
long
succeeding
the
beginning
of
the
Millennial
Reign
;
I
say
,
That
then
that
Reign
begins
when
all
Worldly
Powers
are
put
down
,
or
that
Politick-State
becomes
dissolved
,
wherewith
they
were
united
by
the
deceit
and
power
of
the
Devil
,
in
opposition
to
the
coming
of
the
Kingdom
of
Heaven
on
Earth
.
Hereby
,
as
the
Authority
of
Gods
Laws
were
before
acknowledged
,
so
now
they
become
the
only
Laws
in
Force
,
by
reason
of
his
Saints
(
the
Servants
of
the
Truth
)
becoming
the
only
Rulers
.
But
then
,
whereas
the
former
Powers
had
caused
such
a
dissolution
,
to
the
putting
all
Things
out
of
course
,
the
Restitution
whereof
to
a
truely
Righteous
State
(
by
exalting
the
Vallies
,
and
making
low
the
Hills
,
and
crooked
Paths
straight
,
and
rough
Ways
plain
,
&c.
)
can
only
be
the
Work
of
Gods
Spirit
,
renewing
and
changing
Men
till
they
be
transformed
into
a
true
Spiritual
subjection
to
him
:
I
say
,
That
so
great
and
general
a
Change
and
Renovation
of
the
World
,
to
be
made
only
by
the
prevalent
Power
of
Gods
Spirit
working
in
Men
,
must
(
according
to
the
proceeding
of
all
such
weighty
Affairs
of
great
Changes
and
Revolutions
,
when
carryed
on
by
natural
and
proper
means
)
be
supposed
to
proceed
easily
,
and
not
to
make
any
hasty
Progress
;
especially
,
considering
the
great
Obstacles
there
's
like
to
be
thereunto
,
from
the
irregular
perplext
former
State
of
Affairs
;
wherewith
Mens
Interests
will
be
so
inter-woven
,
that
they
will
not
easily
be
won
off
from
the
same
.
In
short
,
The
Millennial
Reign
begins
with
the
passing
away
of
the
former
Heaven
and
Earth
;
but
then
the
forming
a
New
Heaven
and
Earth
,
wherein
dwells
Righteousness
,
may
be
long
before
it
be
compleated
,
in
so
large
a
Dominion
consisting
of
so
many
Nations
,
as
all
great
Kingdoms
are
usually
long
from
their
first
Rise
,
before
they
come
to
their
Height
and
Perfection
.
And
with
this
does
well
agree
,
Zach.
14.6
,
7.
describing
the
former
Part
of
the
Millennium
,
to
be
not
clear
nor
dark
,
not
Day
nor
Night
,
&c.
And
the
cleansing
of
the
Sanctuary
I
take
to
have
like
sense
with
:
There
shall
be
no
Caananite
(
viz.
no
Merchant
)
in
the
House
of
the
Lord
,
Zach.
14.21
.
For
Profit
and
Worldly
Interest
,
being
the
main
,
if
not
only
Rise
of
all
Corruptions
in
the
Worship
and
Service
of
God
,
the
cleansing
of
the
Sanctuary
from
all
its
Corruptions
and
Defilements
,
may
well
be
signified
by
removing
the
cause
of
them
.
But
then
I
understand
the
Sanctuary
here
,
to
comprehend
the
Administration
of
Justice
as
well
as
the
Worship
of
God
,
according
to
the
signification
of
the
Worshippers
in
the
Temple
and
Altar
,
Rev.
11.
And
so
the
cleansing
of
the
Sanctuary
will
signifie
a
Time
,
wherein
all
the
Service
of
God
,
both
in
Administring
Justice
,
and
Worshipping
of
him
,
will
be
performed
for
Truth
and
Righteousness
sake
,
and
nothing
done
therein
out
of
an
Hireling-spirit
,
for
Gain
and
Worldly
Advantage
.
This
will
be
a
doing
his
Will
on
Earth
,
as
it
is
in
Heaven
.
The
Political
Resurrection
which
the
Dr.
does
imagine
to
be
insinuated
in
Apoc
.
20.5
.
is
very
groundless
;
the
Words
,
But
the
rest
of
the
dead
lived
not
again
,
&c.
being
only
applicable
to
those
who
are
naturally
dead
,
as
the
Martyrs
in
the
first
Resurrection
were
,
to
whom
they
antithetically
relate
,
and
so
cannot
concern
any
Political
Resurrection
of
the
living
,
&c.
VISION
IV
.
THE
Dr.
does
here
make
shew
of
some
Ingenuity
in
acknowledging
his
Errors
,
though
he
hath
been
hitherto
so
failing
therein
.
But
it
falls
out
so
unluckily
,
as
to
be
the
Remark
that
I
am
most
diffident
of
,
and
against
which
he
finds
more
to
say
than
against
any
other
.
And
therefore
well
may
he
not
absolutely
admit
that
I
have
gotten
him
upon
the
Hip
;
but
in
case
it
prove
a
Fall
,
he
hath
secured
his
Credit
,
by
having
so
great
a
Man
as
Grotius
to
share
with
him
therein
.
But
he
hath
given
himself
a
worse
Fall
,
by
so
stiffly
opposing
so
clear
Truths
as
many
of
my
Remarks
are
,
than
their
confuting
his
Expositions
could
give
him
.
It
's
but
a
homely
Conceit
that
Grotius
hath
of
the
Hebrews
,
to
make
the
breaking
of
their
Numbers
so
,
to
be
a
meer
Idiom
without
any
reason
for
their
doing
it
,
and
it
's
a
strange
Fancy
of
the
Dr.
here
to
make
the
breaking
of
the
Numbers
a
meer
Propheticism
used
for
concealment
,
whenas
the
Prophecy
of
the
Seventy
Weeks
is
not
at
all
obscured
by
it
;
nor
would
it
have
been
convenient
for
a
Prophecy
of
so
great
Moment
and
Universal
Concern
,
to
be
more
obscure
,
than
to
be
delivered
in
the
ordinary
Prophetick
Style
of
putting
Days
for
Years
.
As
to
what
he
objects
against
my
Sense
of
breaking
the
Number
,
Gen.
5.
I
see
no
Improbability
that
some
of
those
long-lived
Patriarchs
should
be
near
Two
Hundred
Years
of
Age
before
they
had
Children
.
For
as
suitable
to
their
Longevity
,
they
were
long
before
they
propagated
,
so
for
some
time
they
might
have
unfruitful
Copulations
;
also
some
might
defer
entring
into
Conjugal
State
,
long
after
they
were
ripe
for
it
.
Yet
it
will
not
prejudice
me
to
admit
that
they
had
Children
before
,
(
Male
as
well
as
Female
)
and
then
to
suppose
the
breaking
of
the
Number
,
to
respect
the
Time
of
their
beginning
to
have
such
Children
as
are
called
the
Sons
of
God
,
cap
.
6.2
.
(
it
being
from
them
that
Noah
was
to
spring
,
in
whom
Mankind
was
to
be
preserved
)
;
whereas
,
they
might
before
have
others
,
reputed
wicked
Seed
,
or
such
as
dyed
without
Issue
,
and
so
not
taken
Notice
of
.
As
to
Gen.
8.3
.
there
's
plainly
no
breaking
of
the
Number
in
our
Bible-Translation
.
And
as
to
the
breaking
of
the
Number
in
this
Prophecy
,
I
was
very
prone
to
apply
that
Sense
to
it
,
which
I
have
given
in
my
Remark
,
because
it
seems
so
apt
and
easie
an
Account
of
that
,
which
appeared
otherwise
unaccountable
;
but
being
it
's
so
difficult
to
make
History
agree
with
it
,
I
must
suspend
my
Judgment
of
it
,
and
shall
rather
hearken
to
Tho
.
Lydiat's
Account
of
it
,
mentioned
by
the
Dr.
than
to
his
or
Grotius
his
Conceit
,
and
shall
add
to
it
,
That
perhaps
the
breaking
of
the
Number
does
respect
a
Time
,
wherein
the
Jews
should
enjoy
Peace
and
Prosperity
,
after
the
Decree
for
Building
the
City
,
&c.
that
is
,
They
should
for
seven
Weeks
,
or
one
Jubilee
of
Years
,
enjoy
Quiet
and
Happiness
,
but
after
,
begin
to
be
molested
with
Troublesome
Times
,
&c.
VISION
V.
THE
Dr's
Conceit
here
hath
no
Countenance
from
Vision
3.
Ver
.
26.
for
the
saying
,
That
the
Evenings
and
Mornings
are
true
,
is
to
intimate
,
that
both
a
Literal
and
Prophetick
Sense
is
there
signified
,
as
I
have
there
observed
.
Nor
can
[
The
thing
is
true
]
signifie
that
it
's
a
plain
Truth
,
no
Aenigme
or
Parable
,
because
his
former
Visions
,
which
were
so
Aenigmatical
or
Symbolical
,
was
with
Interpretation
annext
to
them
,
as
plain
as
this
.
So
that
,
Daniel's
saying
that
he
had
Understanding
in
the
Vision
,
cannot
be
imputed
to
its
being
not
Symbolical
as
the
rest
.
But
by
the
Time
being
said
to
be
long
,
and
by
the
Description
of
the
Resurrection
,
cap
.
12.2
.
(
which
is
a
Continuance
of
the
same
Vision
)
he
might
understand
the
Extent
or
Length
of
the
Vision
,
and
by
comparing
it
with
the
former
Visions
speaking
of
the
same
Times
,
he
might
gain
some
general
In-sight
into
it
,
besides
what
special
Illumination
he
might
receive
for
the
Understanding
of
it
.
But
a
full
Understanding
of
it
,
it
appears
he
had
not
,
by
cap
.
12.8
,
9.
where
it
's
said
,
He
heard
,
but
understood
not
,
and
is
told
,
That
the
Words
are
closed
and
sealed
till
the
Time
of
the
End.
And
as
the
Dr's
Account
is
so
defective
,
so
mine
is
not
so
frigid
as
he
makes
it
to
be
.
For
though
the
Prescience
of
God
reaching
in
Infinitum
,
can
as
easily
predict
Things
,
at
a
long
as
a
short
Distance
,
yet
my
Sense
must
be
taken
in
Reference
to
the
Weakness
of
humane
Capacity
,
to
comprehend
and
believe
,
that
Things
at
so
great
a
Distance
can
be
truely
foretold
.
Whereas
the
Dr.
would
have
[
the
Time
was
long
]
to
be
as
a
Mark
for
the
right
Application
of
the
Prophecy
,
&c.
I
do
not
disallow
thereof
,
though
there
seems
little
need
of
it
,
because
what
is
said
of
the
Resurrection
,
cap
.
12.2
.
is
a
better
Mark
for
the
same
Purpose
.
The
Dr.
affecting
to
be
a
Man
of
great
In-sight
into
Divine
Mysteries
,
and
fancying
that
he
hath
discovered
a
great
one
here
,
he
is
much
exasperated
at
my
gain-saying
him
therein
.
He
calls
my
so
evidently
true
Account
of
the
Text
here
,
A
fond
,
and
even
prophane
Cavil
against
his
Mystical
or
Moral
Exposition
,
and
thinks
it
pedantickly
done
,
to
instruct
him
,
touching
the
natural
Horror
or
Astonishment
of
Mortals
at
the
Sight
of
Angelical
Powers
,
as
if
he
were
ignorant
thereof
.
But
though
he
was
not
ignorant
thereof
,
yet
he
proves
ignorant
of
the
Occasion
there
is
to
apply
it
to
this
Vision
.
And
whereas
he
says
,
That
he
does
plainly
acknowledge
the
Literal
Sense
,
ver
.
18.
besides
the
Moral
Allegory
;
I
see
no
such
thing
,
and
though
they
be
consistent
,
yet
there
's
no
Ground
to
understand
any
other
here
,
than
the
Literal
Sense
I
have
given
.
For
though
such
Exinanition
as
the
Dr.
speaks
of
,
may
be
needful
for
Divine
Communications
,
accordingly
as
Mortification
must
precede
Regeneration
,
yet
there
was
no
more
need
of
it
here
for
Daniels
receiving
the
Vision
,
than
there
was
of
it
formerly
,
for
him
or
other
Prophets
on
the
like
Occasion
.
And
it
's
remarkable
,
that
whereas
John
was
so
affected
also
on
our
Saviours
appearing
to
him
on
the
like
Occasion
,
Rev.
2.
yet
the
Dr.
does
not
give
the
same
Account
there
of
his
being
so
affected
,
though
no
truer
than
this
.
But
whereas
he
thinks
me
wilfully
blind
,
in
not
taking
Notice
that
Daniel
was
revived
by
a
supernatural
Power
;
I
say
,
that
though
he
was
revived
by
such
a
Power
,
yet
it
was
not
to
any
supernatural
or
changed
State
,
but
to
that
he
was
in
before
,
that
he
might
be
able
to
receive
the
Vision
,
which
he
was
disenabled
to
,
by
the
Condition
he
was
cast
into
.
And
therefore
being
so
revived
,
he
says
,
ver
.
19.
Let
my
Lord
speak
,
for
thou
hast
strengthened
me
.
Yet
so
vainly
is
the
Dr.
affected
with
his
fancyed
Mystery
,
as
wretchedly
to
conclude
,
It
seems
he
had
the
Luck
to
cast
Pearls
before
Swine
.
The
Scripture
of
Truth
,
being
here
so
different
an
Expression
from
the
Book
of
God
,
so
oft
mentioned
in
the
Scripture
,
may
well
have
a
different
Signification
,
and
then
surely
mine
is
so
apt
,
that
it
cannot
be
refused
;
and
so
long
as
it
does
well
agree
with
the
Text
,
I
know
not
why
it
should
be
exploded
for
the
singularity
of
it
,
(
if
it
be
so
singular
as
the
Dr.
makes
it
to
be
)
especially
,
since
Interpreters
oft
so
much
follow
one
another
,
that
the
Sense
of
many
is
in
effect
but
the
Sense
of
one
leading
Man
.
And
whenas
,
Esay
cap
.
34.16
.
says
,
seek
ye
out
of
the
Book
of
the
Lord
and
read
,
&c.
Surely
the
Dr.
will
not
have
that
taken
in
his
Sense
,
but
allow
it
to
refer
to
other
Prophecies
,
and
so
to
concur
with
my
Sense
,
&c.
And
whereas
he
says
,
That
according
to
my
Sense
,
it
should
not
have
been
Scripture
,
but
Scriptures
of
Truth
;
I
say
,
that
in
case
the
Translation
might
not
have
been
either
way
,
yet
each
way
may
bear
the
same
Sense
.
And
if
it
be
hard
,
as
he
says
,
to
find
all
the
Things
in
this
Prophecy
,
in
the
foregoing
Prophets
,
yet
the
main
of
them
are
signified
in
the
former
Visions
of
Daniel
,
and
also
in
other
Prophecies
.
But
whether
my
Sense
holds
good
or
not
,
yet
the
Dr's
cannot
be
allowed
,
both
for
the
REASON
before
,
ver
.
1.
and
also
because
that
his
Sense
is
so
forced
,
that
it
will
not
agree
with
the
Text
.
For
,
the
Scripture
of
Truth
being
,
according
to
him
,
the
Book
wherein
that
which
is
to
be
shewed
,
is
written
,
there
's
nothing
left
to
signifie
[
I
will
plainly
and
not
Aenigmatically
or
Symbolically
shew
thee
,
&c.
]
unless
[
I
will
shew
thee
]
can
do
it
.
Nor
does
cap
.
11.2
.
countenance
the
Dr's
.
Sense
,
but
[
I
will
shew
thee
the
Truth
]
seems
there
to
be
used
,
partly
as
a
proper
Style
for
him
to
use
,
who
is
the
Word
of
Truth
(
in
like
Sense
as
the
Expressions
,
Rev.
cap
.
19.9
.
cap
.
21.5
.
&
cap
.
22.6
.
are
used
,
though
of
things
Aenigmatically
or
Symbolically
exprest
)
and
partly
because
,
that
by
a
more
particular
Account
of
what
hath
been
more
generally
spoken
of
in
the
former
Prophecies
,
he
shall
give
a
fuller
and
truer
Account
thereof
.
The
Dr.
does
also
misrepresent
what
I
say
,
that
he
may
ridicule
it
;
supposing
me
to
say
,
That
[
I
will
shew
what
is
noted
in
the
Scripture
of
Truth
]
does
mean
onely
[
I
will
shew
that
which
is
already
shewed
in
the
Writings
of
the
Prophets
]
whenas
my
Sense
is
,
I
will
more
fully
unfold
to
thee
what
hath
been
more
briefly
notified
in
the
former
Prophecies
.
And
having
perverted
so
significant
a
Sense
into
an
impertinent
one
,
he
Concludes
,
So
extravagant
is
the
Remarker
,
&c.
VISION
VI
.
THe
Dr.
notes
the
indistinctness
of
my
Fancy
,
but
shews
the
Confusedness
of
his
own
Judgment
.
How
can
meer
Right
make
one
King
of
that
Kingdom
,
which
another
is
really
King
of
,
that
is
,
actually
possess't
of
as
King
?
And
also
make
him
King
of
that
King
who
does
actually
Reign
,
and
of
all
his
Forces
,
though
they
own
none
but
him
who
is
actually
King
?
It
's
onely
the
Power
wherewith
they
are
invested
,
by
which
they
Rule
,
can
make
them
actual
Kings
,
though
their
Right
may
intitle
them
to
be
Kings
.
Besides
,
being
all
Power
is
of
God
,
who
pulls
down
and
sets
up
whom
he
pleaseth
,
How
does
it
appear
that
Demetrius
had
a
Right
to
be
King
,
after
he
was
outed
of
his
Kingdom
?
Where
it
pleaseth
God
to
restore
a
Prince
so
outed
,
he
may
there
be
said
to
have
a
continuance
of
his
Right
,
&c.
and
the
outing
of
him
is
but
a
suspending
his
being
King
for
a
Time
;
but
where
he
is
not
pleased
to
restore
him
,
there
the
outing
him
so
,
proves
an
Extinguishing
his
Right
.
And
what
does
the
Dr.
mean
by
saying
,
That
Antiochus
was
not
yet
declared
,
or
acknowledged
King
?
He
was
declared
so
by
all
Adherers
to
him
,
by
whom
he
proved
so
powerful
,
as
to
put
himself
in
possession
of
the
Kingdom
,
by
causing
a
general
Submission
to
him
.
And
I
suppose
the
Dr.
will
not
expect
,
that
Grotius
his
Authority
should
signifie
much
in
the
Case
,
whom
he
hath
so
much
exposed
.
Though
these
Two
Kings
might
meditate
Mischief
one
against
another
when
they
meet
in
a
Friendly
way
,
yet
when
their
meditating
Mischief
will
so
aptly
bear
another
signification
,
it
's
more
congruous
to
understand
it
so
,
than
in
a
Sense
so
contrary
to
the
purpose
of
their
meeting
.
Besides
,
If
their
Meditations
had
been
against
one
another
,
it
would
have
been
said
[
they
shall
not
Prosper
]
but
[
it
shall
not
Prosper
]
does
signifie
a
Joynt-Consultation
,
&c.
which
surely
could
not
be
in
Designs
one
against
another
:
Nor
were
such
Designs
likely
to
be
unprosperous
on
both
sides
as
they
must
be
by
the
Text
.
And
why
does
the
Dr.
say
,
That
the
Scope
of
the
Prophecy
is
sufficiently
fulfilled
,
because
the
Feats
of
Antiochus
against
the
Jews
were
so
fully
related
?
As
if
other
Transactions
concerning
them
were
not
designed
to
be
signified
as
well
as
his
.
And
to
what
purpose
does
he
say
,
That
the
Mischief
which
the
King
of
the
North
did
meditate
against
the
King
of
the
South
did
not
Prosper
,
&
c
?
Whenas
the
Words
are
spoken
of
the
Mischief
which
they
both
did
meditate
,
and
that
joyntly
,
as
I
have
shewed
.
And
how
ineptly
does
the
Dr.
say
,
That
there
being
no
mention
of
an
Essay
of
the
King
of
the
South
against
the
People
of
God
,
does
shew
the
ineptness
of
my
Remark
!
For
he
might
joyn
with
the
King
of
the
North
in
meditating
Mischief
against
them
(
both
out
of
his
own
disposition
and
in
complacency
to
their
great
Enemy
Ant.
Epiphanes
,
&c.
)
though
his
Condition
did
not
admit
of
attempting
any
thing
a
part
against
them
,
by
reason
that
Antiochus
was
so
prosperous
against
him
,
till
the
Romans
interposed
in
his
behalf
.
And
what
a
strange
Fancy
is
it
to
make
the
interposing
of
the
Romans
mentioned
,
ver
.
29
,
30.
to
be
signified
by
[
it
shall
not
Prosper
]
whenas
that
unprosperous
Expedition
of
Antiochus
,
being
a
good
distance
of
time
from
the
meeting
of
those
Two
Kings
here
(
viz.
after
his
returning
into
his
own
Land
,
and
then
making
an
Expedition
again
to
do
Exploits
against
the
Holy
Covenant
,
and
then
returning
into
his
own
Land
again
,
as
appears
,
ver
.
28.
)
it
's
not
likely
to
be
designed
or
thought
of
at
this
meeting
of
them
,
if
it
had
been
a
time
to
meditate
of
it
.
As
to
the
Dr's
.
referring
to
ver
.
35.
for
what
he
hath
said
of
the
Words
[
Because
it
's
yet
for
a
time
appointed
]
to
compare
the
same
with
what
he
hath
said
here
of
the
same
Words
,
It
's
but
alike
forc't
Sense
with
what
he
hath
said
here
,
deviating
from
the
Scope
of
the
Vision
.
Mr.
Medes
Account
of
this
and
the
preceding
Verse
is
ingenious
,
but
the
Dr's
.
Encomium
of
it
is
much
too
large
;
and
he
runs
as
much
in
the
other
extream
,
in
disparaging
my
Account
,
which
yet
is
like
to
prove
the
true
Sense
,
however
Conceited
and
Supercilious
he
thinks
me
for
it
!
And
in
order
to
the
making
me
appear
so
,
he
begins
with
his
usual
misrepresenting
what
I
say
.
For
whereas
I
say
,
That
Mr.
Medes
conceit
seems
very
remote
from
the
intended
Sense
of
the
Text
,
he
makes
me
to
say
absolutely
that
it
is
very
remote
,
&c.
And
in
order
to
the
making
good
Mr.
Medes
Opinion
,
which
he
is
so
much
concerned
for
,
he
lays
down
a
false
Assertion
,
viz.
That
the
Prophecy
intends
to
describe
the
State
of
the
Church
as
to
Religion
,
during
the
time
that
the
little
Horn
shall
Rule
.
The
falshood
whereof
does
appear
by
what
I
have
oft
formerly
said
to
it
,
and
also
by
what
I
shall
further
add
now
.
As
the
Prophecy
begins
ver.
36.
with
a
Description
of
the
whole
Roman
Power
,
before
there
was
any
little
Horn
,
so
it
continues
to
describe
that
Empire
entirely
,
as
to
the
whole
State
of
it
,
(
else
it
would
not
be
a
true
Account
thereof
)
and
therefore
,
that
Description
during
the
Time
of
the
little
Horn
,
must
be
understood
of
the
Ten-Horned-Beast
,
headed
by
the
Two-Horned-Beast
,
Which
is
further
evident
,
from
the
King
of
the
South
pushing
at
,
and
the
King
of
the
North
coming
against
that
King
,
(
or
Kingdom
or
Empire
)
described
from
ver
.
36.
for
the
Wo
of
the
Saracens
and
Turks
fell
much
more
upon
the
Civil
,
than
the
Ecclesiastick
State
;
especially
that
of
the
Turks
,
who
won
the
Eastern
Empire
,
and
that
after
it
had
cast
off
the
Popes
Authority
.
As
to
the
perstringing
of
IDOLATRY
,
&c.
that
is
sufficiently
done
,
ver
.
38.
(
for
so
brief
a
Prophecy
)
by
setting
forth
the
Honouring
the
strange
God
,
with
Silver
and
Gold
,
&c.
The
Sense
of
ver
.
37.
is
doubtless
what
the
Dr.
hath
given
it
,
viz.
That
he
shall
not
regard
any
of
the
Pagan
Gods
,
&c.
but
his
adding
a
particular
Sense
thereto
,
viz.
He
shall
not
regard
Mars
,
the
proper
God
of
his
Ancestors
,
this
seems
to
be
to
serve
a
Turn
,
for
which
he
useth
it
after
.
As
to
1
Tim
.
4.
That
speaking
of
the
Spirit
,
{αβγδ}
must
surely
refer
to
some
clear
and
immediate
Revelation
at
that
Time
by
the
Spirit
.
For
it
's
not
said
,
that
he
hath
foretold
,
&c.
(
though
the
Dr.
doth
recite
it
so
)
but
that
he
speaketh
expresly
,
and
so
seems
to
refer
to
a
present
Revelation
,
and
to
be
of
like
Signification
with
the
Word
of
God
coming
expresly
to
Ezekiel
,
cap
.
1.3
.
And
such
an
obscure
Prophecy
as
this
,
(
especially
if
taken
in
the
Dr's
.
Sense
)
is
far
from
speaking
expresly
.
And
it
's
hardly
conceivable
,
that
Paul
should
understand
this
Prophecy
so
,
he
appearing
not
to
know
any
thing
of
those
Times
,
saving
in
general
that
there
should
be
an
Apostacy
,
&c.
the
particular
Revelation
of
them
being
not
till
after
his
time
.
Also
commanding
to
abstain
from
Meats
,
is
one
of
the
Things
whereof
the
Spirit
speaketh
expresly
,
which
there
's
no
Mention
of
here
,
besides
other
Things
that
are
there
reckoned
to
be
spoken
of
,
which
yet
can
hardly
be
intended
by
any
Thing
here
.
So
that
,
doubtless
that
Scripture
does
not
refer
to
this
.
I
see
nothing
else
considerable
which
the
Dr.
says
in
behalf
of
the
Sense
,
which
he
is
so
concerned
for
;
though
he
makes
such
a
fluttering
Stir
about
it
;
and
it
's
but
a
sorry
Answer
(
to
say
no
worse
of
it
)
he
returns
to
my
Remark
,
in
saying
,
That
the
Prediction
is
not
of
what
the
Strong-Holds
should
be
in
reality
,
but
of
what
they
should
be
reputed
to
be
;
As
if
the
Spirit
of
Truth
would
Prophecy
of
them
as
Real
Things
answering
to
the
Character
given
,
yea
,
give
them
the
superlative
Character
of
[
most
strong
Holds
]
whenas
they
are
no
such
Things
in
Reality
,
but
meer
Impostures
.
Also
,
if
the
God
of
Forces
,
ver
.
38.
does
signifie
Daemons
,
the
same
is
very
incongruously
placed
before
the
strange
God
,
&c.
But
the
God
of
Forces
is
of
the
same
Import
with
the
Lord
of
Hosts
,
who
may
be
here
called
the
God
of
Forces
,
by
reason
of
his
being
Worshipped
,
upon
the
same
Account
as
they
Worshipped
Mars
before
.
And
then
the
Sense
of
the
Text
will
be
plain
,
viz.
That
they
shall
honour
the
Lord
of
Hosts
,
or
God
of
Forces
,
and
his
Son
Jesus
Christ
,
(
the
strange
God
)
with
their
splendid
superstitious
Devotions
,
&c.
But
then
,
whereas
Christ
is
called
the
strange
God
,
whom
their
Fathers
knew
not
,
it
's
implyed
,
they
knew
the
Lord
of
Host
,
though
they
Glorified
him
not
as
God
,
Rom.
1.10
.
The
Dr.
proceeds
to
descant
upon
my
Sense
,
which
I
substitute
instead
of
Mr.
Medes
;
and
which
he
makes
to
be
very
frigid
and
jejune
;
and
so
he
can
make
any
Sense
to
be
,
let
him
but
have
the
Metamorphosing
of
it
.
And
first
,
whereas
I
suppose
here
to
be
signified
,
that
under
a
Christian
Profession
,
which
teacheth
the
contrary
,
there
shall
be
the
same
Violence
and
War
continued
as
formerly
,
he
says
,
That
this
is
a
making
them
to
be
Worshippers
of
Mars
contrary
to
the
Text
;
as
if
they
could
not
continue
those
Doings
without
Worshipping
him
.
But
,
as
is
aforesaid
,
they
Worshipped
the
Lord
of
Hosts
,
upon
the
same
Account
their
Fathers
Worshipped
Mars
.
Next
,
the
Dr.
understanding
the
Description
here
,
to
be
meant
of
Rex
Sacrorum
,
who
is
no
Sword-man
,
he
says
,
That
it
cannot
agree
with
my
Sense
.
But
this
is
an
Objection
upon
a
false
Supposition
,
I
having
shewed
already
,
That
the
whole
Power
and
State
of
the
Empire
(
viz.
The
Ten-Horned-Beast
headed
by
the
Two-Horned-Beast
)
is
intended
in
this
Prophecy
.
As
to
the
two
Antithesises
which
the
Dr.
notes
,
I
might
admit
the
first
of
them
together
with
mine
,
if
there
were
the
like
Appearance
of
its
being
intended
;
but
the
latter
,
as
there
's
no
Appearance
of
its
being
intended
,
so
it
hath
nothing
in
it
but
a
Mist
of
Words
,
there
being
no
such
Difference
between
Pagan
and
Anti-Christian
Idolatry
,
as
to
bear
an
Antithesis
,
there
being
as
little
of
Spirituality
in
the
one
as
the
other
;
onely
the
Anti-Christian
Idolatry
is
accompanied
with
the
Means
of
knowing
much
better
Things
,
and
with
a
Profession
of
them
,
which
does
much
aggravate
the
Wickedness
of
it
,
in
those
who
are
not
ignorantly
deluded
into
it
,
but
corruptly
promote
it
,
&c.
I
shall
for
a
Conclusion
add
here
,
That
though
I
make
the
whole
State
of
the
Empire
,
Civil
as
well
as
Ecclesiastick
,
to
be
here
signified
,
yet
all
the
Description
does
not
reach
to
the
whole
,
but
part
of
it
does
especially
respect
the
one
,
and
part
of
it
the
other
State
;
and
shall
further
note
,
That
the
Expressions
[
In
his
State
he
shall
honour
,
&c.
and
he
shall
increase
in
Glory
,
&c.
]
seem
much
to
Countenance
my
Sense
,
as
signifying
,
that
his
State
or
Dignity
,
and
his
increasing
in
Glory
,
should
depend
on
his
honouring
the
God
of
Forces
,
&c.
which
holds
true
according
to
my
Sense
,
(
it
being
by
the
Power
and
Strength
of
Forces
,
that
his
State
and
Dignity
hath
been
upheld
and
advanc't
)
but
little
Agrees
with
the
Dr's
Sense
,
the
Worshipping
of
Daemons
,
little
conducing
to
the
upholding
and
advancing
the
State
and
Dignity
,
&c.
though
they
were
vainly
believed
to
be
Guardians
and
Protectors
,
&c.
Also
[
And
he
shall
cause
them
to
Rule
over
many
,
and
divide
the
Land
for
Gain
]
is
very
forc'tly
applyed
by
the
Dr.
to
them
,
but
seems
well
to
Answer
to
the
Two-Horned-Beast
;
his
causing
the
Dwellers
on
Earth
to
Worship
the
first
Beast
,
Wounded
by
a
Sword
,
and
to
make
an
Image
to
him
,
and
to
his
giving
Life
to
that
Image
,
&c.
Rev.
13.
Though
the
Tartars
may
be
said
to
be
Northern
of
the
Turks
,
yet
being
the
Nations
I
have
mentioned
are
more
directly
so
,
and
such
as
they
have
had
much
ill
Tidings
from
,
and
are
likely
to
have
more
,
by
reason
of
the
frequent
Wars
with
them
(
whenas
there
's
no
likelihood
of
their
having
such
doings
with
the
Tartars
)
it
's
very
strange
that
the
Dr.
can
fancy
the
Tartars
to
be
here
intended
.
And
how
strange
is
his
surmise
,
that
such
a
barbarous
savage
Nation
should
not
only
soon
become
Christians
,
but
also
zealous
Converts
!
But
it
serves
to
countenance
the
other
groundless
Conceit
concerning
them
,
which
I
have
Remarkt
upon
in
the
next
Verse
,
and
which
he
must
Defend
,
how
extravagant
soever
it
be
.
And
still
more
strange
is
his
faying
,
That
it
's
a
mistake
in
me
to
suppose
that
it
's
the
Turk
that
comes
to
his
end
,
ver
.
35.
whenas
it
's
the
King
of
Pride
,
viz.
the
Pope
.
To
which
Assertion
,
whatever
Countenance
Luthers
Authority
may
give
,
the
Dr's
.
reason
yields
none
to
it
.
For
he
says
,
That
the
Vision
drives
at
the
King
of
Pride
,
to
the
end
of
the
Chapter
;
whenas
I
have
shewed
before
,
that
it
's
not
the
Pope
,
but
the
whole
Power
of
the
Empire
,
that
is
Prophesied
of
all
along
from
ver
.
36.
but
whosoever
is
meant
,
it
's
manifest
,
that
the
Description
of
the
King
of
the
North
beginning
at
ver
.
40.
is
continued
to
the
end
of
the
Chapter
.
Yet
it
's
in
reference
to
that
King
(
whom
the
Dr.
calls
the
King
of
Pride
)
against
whom
he
comes
.
And
I
agree
with
the
Dr.
that
the
Vision
continues
(
viz.
in
the
next
Chapter
)
to
the
utter
overthrow
of
the
King
of
Pride
,
and
further
;
and
also
does
there
,
ver
.
1.
inclusively
speak
of
his
overthrow
,
in
the
Account
of
the
Deliverance
of
the
People
of
God
,
at
the
time
of
so
great
Trouble
,
&c.
But
as
to
his
saying
,
that
he
hath
shewed
ver.
45.
how
absurd
it
is
to
understand
that
saying
[
He
shall
come
to
his
end
,
&c.
]
of
any
other
than
the
Pope
,
I
am
coming
now
to
shew
the
Vanity
of
that
Boast
.
The
Dr's
.
making
{αβγδ}
to
signify
,
Between
the
two
middle
Parts
of
the
Seas
,
is
but
a
forc't
varying
from
our
Translation
,
viz.
between
the
Seas
;
that
is
,
The
middle
between
the
Seas
,
as
{αβγδ}
imports
;
which
makes
against
him
,
Rome
being
much
nearer
the
Tuscan
than
the
Adriatick
Sea
.
In
short
,
as
to
what
he
says
further
to
this
particular
;
I
say
,
That
Constantinople
being
Seated
on
the
Point
of
a
Promontory
between
Two
Seas
,
the
Description
here
does
so
peculiarly
fit
it
,
as
it
doth
no
other
Towns
between
those
Seas
;
whereas
it
fits
Rome
no
more
than
it
doth
many
other
Cities
in
Italy
(
and
indeed
fits
none
of
them
,
they
being
all
at
so
great
a
distance
from
one
or
both
Seas
)
;
nor
is
there
any
other
Notes
to
restrain
it
to
Rome
,
but
on
the
contrary
it
's
manifestly
restrained
to
Constantinople
by
the
Turks
being
Seated
there
.
And
as
to
the
Title
[
Glorious
Holy
Mountain
]
which
he
fancieth
to
be
so
main
a
restraining
Note
,
&c.
we
shall
see
how
it
is
so
by
his
weak
Reasons
for
it
.
First
,
He
says
,
That
the
Hills
of
Rome
are
much
more
celebrated
in
History
than
the
Hills
of
Constantinople
(
as
well
they
may
be
,
Rome
being
a
Place
of
so
much
more
Note
than
the
other
)
;
but
what
is
this
to
the
purpose
,
Mountain
being
in
Prophetick
Style
the
Character
of
a
great
City
,
wherever
Seated
?
And
next
,
What
does
the
residing
of
Two
Apostles
and
some
Bishops
there
,
and
their
dying
Martyrs
there
,
signify
to
denominate
Rome
a
Holy-City
,
whenas
they
were
as
private
Persons
,
and
the
Heathen
Power
wholly
Ruling
?
Besides
,
its
being
polluted
with
the
Blood
of
such
Men
,
did
render
it
the
more
Unholy
.
Also
,
upon
the
same
Reasons
divers
other
great
Cities
might
pretend
to
that
Title
as
well
as
Rome
.
And
how
groundlesly
does
the
Dr.
say
,
That
such
was
the
eminent
Holiness
of
the
Primitive
Bishops
of
Rome
,
that
their
Successors
have
ever
since
born
the
Title
of
it
!
Whenas
it
was
given
to
other
great
Bishops
as
well
as
the
Roman
,
but
continued
to
the
latter
,
by
reason
of
their
continuing
and
increasing
in
the
greatness
which
the
others
fell
from
,
and
that
mainly
by
reason
of
the
Popes
Usurpations
.
And
though
the
Dr.
says
,
That
the
Holiness
of
Constantinople
is
extinct
by
the
Turks
,
yet
there
hath
been
ever
allowed
by
them
a
Toleration
of
the
Christian
Religion
,
and
a
Patriarch
continued
,
who
may
well
pretend
to
as
much
Holiness
as
the
Pope
.
But
how
strangely
does
he
infer
the
Glorious
Title
here
to
be
given
to
Rome
,
because
Prophecy
being
Anticipatory
History
,
useth
the
Phrase
that
History
would
do
!
Which
how
can
it
be
,
whenas
it
fore-telleth
Things
in
Prophetick
Style
of
Symbols
,
&c.
which
are
not
in
common
use
?
But
admit
it
did
fore
tell
Things
in
Phrase
of
History
,
what
a
gross
,
not
to
say
stupid
Conceit
is
it
,
then
to
imagine
,
that
the
Spirit
of
God
would
give
the
Title
of
Glorious
Holy
Mountain
to
Rome
,
by
reason
of
the
Popes
so
corruptly
,
out
of
Pride
and
Hypocrisie
,
assuming
or
retaining
the
Title
of
Holiness
!
And
yet
the
Dr.
fancieth
this
a
consideration
worth
the
Noting
.
And
upon
what
grounds
,
and
to
what
purpose
does
he
say
,
That
though
there
were
so
many
zealous
Emperors
against
Idolatry
,
and
Councils
held
at
Constantinople
against
the
same
,
yet
there
were
more
that
complyed
with
the
Roman
Corruptions
than
that
resisted
them
?
For
those
Emperors
and
Councils
were
the
prevailing
Party
,
and
so
the
most
considerable
,
if
not
the
most
numerous
.
And
whatever
turn
of
Affairs
there
was
after
,
yet
the
great
Transactions
there
of
so
many
Emperors
and
Councils
in
behalf
of
Religion
,
will
surely
make
so
Glorious
a
Title
much
more
applicable
to
that
City
than
to
Rome
,
where
there
were
no
such
Transactions
,
and
so
much
of
a
contrary
nature
.
And
yet
(
though
the
Dr.
slights
it
)
I
think
it
a
highly
probable
conjecture
,
that
one
great
Reason
is
of
the
Title
being
given
to
Constantinople
,
because
of
the
flourishing
State
that
Christianity
will
there
be
in
,
after
the
Destruction
of
the
Turkish
Empire
.
For
it
being
a
so
much
noted
City
for
its
Situation
,
both
in
respect
of
pleasantness
,
and
convenience
of
Communication
with
all
Parts
,
and
it
bearing
the
Name
of
the
first
Christian
Emperor
,
and
having
continued
ever
since
so
Famous
both
upon
the
Account
of
Religion
,
and
other
respects
,
and
being
also
of
so
large
Reception
,
What
City
is
there
wherein
Religion
is
like
to
be
in
so
flourishing
a
State
as
in
that
City
,
when
the
Obstacle
of
it
is
removed
?
Whenas
by
the
Sentence
passed
on
Rome
,
Rev.
18.
no
better
Fate
is
like
to
attend
it
than
that
of
Old
Babylon
,
whatever
the
Dr's
.
officious
Invention
hath
surmised
to
the
contrary
.
And
as
to
his
saying
,
That
Mystical
Babylon
signifies
not
a
Material
City
,
but
a
Polity
;
I
say
,
That
it
signifies
both
together
(
viz.
the
Polity
with
its
Capital
Seat
,
&c.
)
as
appears
by
her
being
described
by
her
seven
Hills
,
&c.
And
so
the
Prophecies
against
her
,
as
well
as
against
Old
Babylon
and
other
Cities
,
do
extend
to
both
.
And
she
hath
made
a
considerabl
advance
already
towards
the
fulfilling
of
the
Prophecy
,
being
,
according
to
Mr.
Medes
Account
,
but
a
tenth
Part
of
what
she
was
formerly
.
And
that
which
the
Dr.
would
make
so
fond
an
Argument
for
my
Sense
(
viz.
that
the
Turk
hath
already
placed
the
Tabernacle
of
his
Palace
,
&c.
)
is
too
strong
to
be
invalidated
by
him
For
these
Words
import
not
(
as
he
would
have
them
)
some
New
Acquists
of
the
Turks
,
as
we
shall
see
presently
;
but
first
,
I
must
take
Notice
of
what
he
says
of
the
Signification
of
Tabernacle
,
which
,
he
says
,
does
not
always
signifie
a
flitting
Condition
,
(
nor
do
I
say
that
it
doth
)
but
as
he
cannot
deny
that
to
be
a
proper
Signification
of
it
,
so
it
's
here
properly
applyed
;
and
it
may
always
signifie
so
for
what
he
opposeth
to
it
.
Of
which
see
Defence
of
Rem
.
on
Rev.
cap
.
13.
ver
.
6.
And
as
to
what
he
says
of
the
Particle
yet
,
I
shall
give
more
regard
to
our
Translation
than
to
his
Criticism
thereon
;
especially
the
former
making
so
much
better
Sense
.
And
now
to
the
Words
,
He
shall
place
the
Tabernacle
of
his
Palace
,
&c.
Whereas
the
Dr.
would
have
them
signifie
some
New
Acquists
,
after
the
News
out
of
the
East
and
the
North
,
&c.
and
says
,
That
otherwise
it
's
impossible
to
have
the
assured
Sense
of
any
thing
Written
,
&c.
I
say
,
That
the
taking
the
words
as
an
additional
Character
in
the
Sense
I
have
given
,
is
an
easie
natural
Exposition
,
and
no
more
than
such
an
Histerology
as
the
Dr.
hath
elsewhere
Noted
to
be
usual
,
viz.
to
run
on
into
future
Times
for
the
finishing
of
one
Vision
,
and
then
to
make
Regress
to
begin
another
;
So
here
,
after
the
Relation
of
the
Turks
Wars
and
Conquests
is
finished
,
then
a
Regress
comes
to
the
additional
Character
of
his
Seating
himself
,
&c.
And
whereas
the
Dr.
would
make
this
but
a
lame
and
slim
Put-off
,
because
the
Turk
is
sufficiently
Characterized
by
his
Atchievements
;
I
say
,
That
this
additional
Character
is
useful
for
a
clearer
description
of
him
,
because
that
those
Countries
were
over-run
also
by
the
Tartars
,
&c.
Besides
,
so
principal
a
Character
of
him
could
not
have
been
spared
,
though
it
had
not
been
so
needful
for
describing
him
,
&c.
Nor
could
it
also
,
in
respect
of
its
coherence
with
what
follows
concerning
his
coming
to
an
end
,
with
which
it
makes
an
Antithesis
,
viz.
notwithstanding
his
so
advantageous
Seating
himself
,
yet
he
shall
come
to
his
end
,
&c.
And
as
to
the
general
overflowing
mentioned
ver.
40.
it
little
matters
how
it
's
taken
,
being
all
the
description
of
his
Wars
and
Conquests
(
general
or
particular
)
is
to
be
finished
before
the
proceeding
to
his
additional
Character
;
nor
can
it
be
taken
so
generally
as
to
exclude
a
particular
so
needful
to
be
mentioned
,
upon
other
Accounts
besides
its
being
a
part
of
his
Conquests
,
and
so
upon
more
Accounts
than
those
several
Countries
Conquered
by
him
,
which
are
so
particularly
mentioned
,
&c.
The
Dr's
.
Sense
therefore
is
not
the
less
strange
,
nor
mine
the
less
current
for
what
he
hath
said
,
though
he
hath
so
much
confidence
in
his
Performance
,
as
to
conclude
my
Sense
to
be
intolerable
Non-sense
.
And
still
more
strange
is
his
saying
,
That
his
conjecture
here
about
the
Turks
,
does
not
at
all
disagree
with
his
Exposition
,
Rev.
19.
whenas
the
disagreement
between
them
,
noted
in
my
Remarks
,
is
most
manifest
.
For
admitting
his
groundless
Surmises
of
the
Tartars
and
Persians
being
Converted
,
and
of
their
then
so
disturbing
the
Turks
,
as
to
drive
them
to
make
such
Incursions
into
Christendom
,
and
to
Attack
Italy
and
Rome
,
whereby
the
overthrow
of
the
Beast
and
False
Prophet
,
is
ascribed
both
to
the
Army
of
the
Rider
of
the
White-Horse
,
and
the
Turks
also
;
I
say
,
admitting
all
these
pretty
Conceits
,
How
do
the
same
agree
with
the
Dr's
.
Exposition
of
Rev.
19.
(
and
also
of
the
Vision
of
the
Wine-Press
and
the
Seventh
Vial
)
which
ascribes
the
overthrow
of
the
Beast
and
False
Prophet
,
and
Draconick
Party
,
to
the
Evangelical
Army
,
the
Boanergeses
Thundering
over
his
fancied
great
City
,
by
commutation
of
Iconisms
?
So
that
the
whole
overthrow
there
,
is
but
a
spiritual
Slaughter
by
those
Thundering
Preachers
;
whereas
here
they
are
only
made
accessary
(
by
their
converting
others
)
to
the
causing
the
Turks
to
Attack
Italy
and
Rome
,
and
so
to
overthrow
the
Beast
and
False
Prophet
another
way
,
viz.
by
slaughtering
Sword
,
which
he
is
there
so
averse
to
admit
of
.
How
do
these
things
agree
?
Or
rather
,
How
can
things
more
disagree
?
For
there
the
Dr.
is
so
tender
of
the
Beast
and
False
Prophet
,
lest
there
should
be
any
slaughtering
of
them
,
that
he
makes
the
casting
of
the
unconverted
Part
into
a
Lake
of
Fire
,
to
signifie
only
the
abolishing
of
their
Power
;
but
by
his
Surmise
here
,
great
Slaughter
is
like
to
befal
the
Anti-Christian
Forces
,
both
the
obstinate
and
others
.
For
surely
he
cannot
imagine
that
Invasion
of
Italy
,
and
taking
Rome
by
the
Turks
,
to
be
without
a
Vigorous
Opposition
;
and
so
great
Slaughter
must
be
before
it
be
compassed
.
Also
,
To
what
purpose
are
such
successive
Transactions
,
and
so
distant
in
their
Scenes
(
as
the
Dr.
fancieth
here
)
represented
by
a
great
Concourse
in
Armageddon
,
and
by
his
fancied
great
City
,
&
c
?
But
as
these
Conceits
are
little
worth
confuting
,
so
they
need
none
other
than
the
present
and
approaching
Fate
of
the
Turks
.
And
as
to
his
saying
,
That
it
's
a
Childish
idiotical
Conceit
,
to
fancy
the
Army
of
the
Rider
on
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
so
gathered
,
&c.
What
does
he
mean
by
one
Time
and
Place
?
I
only
suppose
that
the
Christian
and
Anti-Christian
Forces
will
be
gathered
together
in
some
Country
signified
by
the
Sixteen
Hundred
Furlongs
(
which
it
's
likely
may
be
the
Popes
Dominion
,
the
extent
thereof
,
according
to
Mr.
Mede
,
agreeing
with
this
measure
,
&c.
)
and
that
in
some
short
time
,
the
Anti-Christian
Forces
will
be
so
overthrown
and
destroyed
,
as
never
after
to
be
able
to
make
further
Opposition
,
whereby
the
whole
Power
and
Dominion
throughout
Christendom
will
fall
into
the
Hands
of
the
Christian
Party
,
and
so
the
Rider
on
the
White-Horse
will
be
put
in
actual
Possession
of
his
Kingdom
on
Earth
;
which
will
be
the
beginning
of
the
Millennial
Reign
,
and
the
fulfilling
of
the
Acclamation
of
the
Seventh
Trumpet
,
The
Kingdoms
of
the
World
are
become
the
Kingdoms
of
our
Lord
and
his
Christ
,
&c.
As
to
the
Dr's
.
constringing
Nature
of
a
Prophetick
Henopeia
,
he
makes
it
sometimes
so
constringing
as
to
wring
all
Sense
out
of
the
Prophecy
it
's
applied
to
;
and
so
makes
as
strange
Work
therewith
,
as
he
says
they
will
do
in
interpreting
of
Prophecies
,
who
are
not
aware
of
the
Genius
of
Prophetick
Style
.
Though
things
frequently
done
,
may
,
by
Henopeia
,
be
represented
as
one
continued
Action
(
as
I
have
agreed
Vis
.
2.
ver
.
4.
)
yet
there
cannot
be
any
fixed
Time
and
Place
applied
thereto
,
as
to
a
thing
done
at
once
,
for
that
would
be
inconsistent
therewith
.
The
Dr.
proceeds
next
to
my
denying
Esay's
and
Ezekiels
Prophecy
of
Tyre
,
to
be
Typical
of
Anti-Christ
;
my
reason
for
which
,
he
says
,
is
small
and
evanid
;
and
that
it
may
appear
so
,
according
to
his
usual
course
,
he
mis-represents
it
,
making
it
to
be
,
Because
that
the
Princes
of
other
Countries
Prophesied
of
by
those
Two
Prophets
,
are
not
made
Types
,
whenas
it
is
,
Because
there
appears
no
reason
why
the
Prophecy
of
the
Prince
of
Tyre
should
be
reckoned
such
a
Type
,
more
than
the
Prophecies
of
other
Princes
;
all
the
Reasons
that
he
hath
offered
for
it
being
of
no
moment
.
His
first
Reason
for
it
,
(
viz.
the
Apocalypse
borrowing
so
many
Phrases
out
of
the
Visions
of
Tyre
,
in
the
Lamentation
over
Babylon
)
is
insignificant
,
because
the
Prophecies
being
on
the
same
Subject
in
both
Visions
,
(
viz.
the
setting
forth
the
Merchants
Lamentation
for
the
Loss
of
Traffick
,
by
the
Ruine
of
two
such
great
Cities
,
&c.
)
and
being
uttered
from
the
same
Spirit
,
they
can
hardly
miss
of
using
many
of
the
same
Phrases
;
but
if
we
suppose
the
one
Vision
to
borrow
many
Phrases
from
the
other
,
as
being
useful
on
the
same
Occasion
,
How
does
it
infer
the
one
to
be
Typical
of
the
other
?
But
then
the
Dr.
thinks
it
ridiculous
,
That
such
sublime
Grandisonant
Expressions
,
(
as
are
in
the
Vision
of
Tyre
)
should
be
levell'd
at
a
meer
rich
cunning
Merchant
;
but
it
's
not
so
,
to
be
levell'd
at
a
Crowning
City
,
whose
Merchants
are
Princes
and
Traffickers
,
all
the
Honourable
of
the
Earth
,
Esay
23.8
.
The
Fathers
thinking
the
Vision
of
a
Tyre
,
a
Prophecy
of
the
Devil
,
does
the
Dr.
little
Service
.
And
how
is
it
plain
from
the
Apocalypse
,
as
he
fancieth
,
That
by
the
King
of
Babylon
,
is
understood
Anti-Christ
?
I
know
not
any
Colour
for
it
,
but
Romes
being
called
Babylon
;
but
she
may
be
called
so
,
by
reason
of
her
resembling
Babylon
in
her
Deeds
,
though
she
be
not
typified
by
it
,
as
she
is
there
also
called
Sodom
and
Aepypt
,
and
as
the
Israelites
are
called
the
People
of
Gomorrah
,
and
their
Governours
Rulers
of
Sodom
,
Esay
1.10
.
The
Dr.
comes
next
to
Answer
my
Confutation
of
his
Reasons
given
in
Synopsis
Prophetica
,
&c.
To
the
first
he
asks
,
What
Lexicographer
tells
us
that
Trafficking
signifies
Whoring
?
Who
says
that
it
does
signifie
so
?
For
there
may
be
honest
Trafficking
;
but
who
will
deny
that
the
subtle
alluring
Arts
of
Traders
to
get
Custom
,
does
so
resemble
the
inveagling
Enticements
of
Whores
,
that
the
one
may
be
well
signified
by
the
other
?
And
so
it
's
understood
by
Calvin
,
though
the
Dr.
calls
it
a
saying
any
thing
.
To
the
second
he
says
,
That
Tyres
being
forgotten
70
Years
,
cannot
be
understood
of
the
Time
of
the
Babylonian
Kingdom
,
because
it
was
taken
30
Yeers
after
the
Beginning
of
that
Kingdom
.
But
the
Words
may
be
well
understood
,
That
she
shall
be
forgotten
till
the
end
of
those
70
Years
,
which
are
the
Days
of
one
King
,
&c.
Or
that
she
shall
be
forgotten
70
Years
,
according
to
the
Days
of
one
King
or
Kingdom
,
(
viz.
The
Babylonian
,
by
which
she
is
laid
waste
)
though
they
be
not
wholly
the
same
70
Years
.
To
the
third
he
says
,
That
he
hath
shewed
before
how
vain
a
Conceit
it
its
,
to
make
the
Christian
Caesars
a
Part
of
the
sixth
Head
;
but
I
have
shewed
there
,
how
vain
it
is
to
Conceive
them
otherwise
.
And
whereas
next
,
he
would
make
the
returning
of
Tyre
to
her
Hire
,
(
viz.
to
her
former
State
,
&c.
)
to
signifie
Romes
Apostacy
to
Idolatry
,
How
will
this
agree
with
the
flourishing
State
of
Rome
,
during
the
Time
that
the
Dr.
would
have
her
to
be
under
the
seventh
King
?
For
how
can
she
be
said
to
be
forgotten
,
during
that
Time
,
in
which
she
was
in
as
flourishing
a
Condition
,
as
in
any
Time
after
?
Besides
,
though
the
Deceits
and
Allurements
of
Anti-Christian
Rome
,
to
seduce
and
reduce
the
Empire
to
Idolatry
,
may
be
signified
by
Tyres
committing
Fornication
again
with
all
the
Princes
of
the
Earth
;
yet
whereas
her
returning
thus
to
her
Hire
,
does
suppose
Pagan
Rome
to
have
done
the
same
,
How
will
this
hold
true
?
For
though
she
was
likewise
guilty
of
Idolatry
,
yet
it
was
by
a
standing
Law
of
the
Empire
,
and
universal
Practice
of
Heathen
Nations
;
so
that
,
there
was
no
such
Arts
or
Allurements
used
by
her
,
or
any
Occasion
for
the
same
,
to
seduce
the
Princes
of
the
Earth
to
Idolatry
,
as
the
returning
to
her
Hire
,
(
or
gainful
Whoring
)
and
committing
Fornication
with
the
Princes
of
the
Earth
,
does
import
.
And
fifthly
,
for
further
Countenance
to
this
Conceit
of
Tyre
,
because
her
King
is
threatened
with
the
Death
of
the
Uncircumcised
,
the
Dr.
would
make
Pharoah
also
,
who
is
threatened
with
the
same
Death
,
Ezek
.
32.
to
signifie
the
Roman
Pharoah
;
and
does
confirm
it
from
being
taught
(
as
he
thinks
)
out
of
the
Apocalypse
,
that
by
Aegypt
is
understood
the
Pontifician
Hierarchy
,
for
the
same
Reason
,
for
which
before
,
he
makes
Babylon
to
typifie
Rome
,
and
may
make
Sodom
also
;
but
it
's
a
meer
Fancy
.
For
the
said
cap
.
32.
and
the
two
precedent
Chapters
(
of
which
Pharoah
also
is
the
Subject
)
do
so
wholly
concern
the
Civil
or
Political
Affairs
of
the
Eastern-Countries
,
and
Neighbouring
Nations
of
Aegypt
,
and
also
of
that
Country
,
as
that
there
appears
not
any
Colour
for
such
a
Sense
being
intended
,
as
the
Dr.
Applys
to
cap
.
32.
And
how
insignificant
is
what
he
urgeth
for
it
!
Viz
.
Whom
dost
thou
pass
in
Beauty
?
Go
down
,
and
be
laid
with
the
Uncircumcised
,
ver
.
19.
which
he
makes
to
concern
the
Papal
Hierarchy
,
which
pretends
to
be
the
Holy
Church
which
shall
abide
for
ever
,
&c.
(
and
thinks
them
of
slow
Sense
,
who
do
not
discern
this
Sense
of
the
Verse
)
whenas
,
the
plain
Sense
of
it
is
,
If
thou
dost
,
or
though
thou
dost
surpass
those
Nations
in
Beauty
,
(
or
Glory
)
yet
thou
shalt
also
go
down
to
the
Pit
,
&c.
And
how
insipedly
does
he
add
?
That
if
there
were
not
some
such
weighty
Sense
under
it
,
it
's
incredible
,
that
Pharoahs
lying
down
in
Death
with
the
Uncircumcised
,
should
be
so
oft
repeated
,
&c.
whenas
it
's
but
thrice
repeated
,
and
no
more
than
appears
Congruous
,
without
any
such
Meaning
being
intended
.
Notwithstanding
therefore
such
stretching
Fancies
of
the
Dr.
to
make
out
the
contrary
,
yet
there
appears
no
other
Reason
for
the
Prince
of
Tyre
being
threatned
with
the
Death
of
Uncircumcised
,
than
that
,
though
her
Princes
were
so
great
and
splendid
,
causing
their
Terrour
in
the
Land
of
the
Living
,
yet
being
no
better
than
those
Uncircumcised
Princes
,
cap
.
32.
who
had
descended
into
the
Pit
before
them
,
the
same
Fate
does
also
attend
them
.
And
no
better
is
the
Dr's
sixth
Answer
,
(
though
he
thinks
it
so
evident
)
That
the
Prince
of
Tyre
is
described
with
the
High-Priests
Vestments
,
because
of
the
Precious-Stones
that
are
said
to
be
his
Covering
;
whenas
they
are
used
as
an
Ornamental
Description
,
to
set
forth
the
Lustre
of
that
State
he
was
arrived
to
(
signified
by
his
being
in
the
Garden
of
God
)
;
in
like
manner
as
they
are
used
in
the
Description
of
the
New
Jerusalem
,
and
therefore
are
they
said
to
be
his
Covering
.
But
the
Stones
in
the
High-Priests
Breast-Plate
,
were
for
Use
,
viz.
For
the
inscribing
on
them
the
Names
of
the
Twelve
Tribes
,
and
for
its
being
a
Breast-Plate
of
Judgment
,
&c.
So
that
,
whereas
there
being
but
Nine
Stones
here
,
the
Dr.
says
,
That
it
would
have
been
too
bare
for
a
Prophecy
,
if
there
had
been
all
Twelve
;
the
Text
would
not
bear
his
Sense
,
though
there
had
been
all
Twelve
,
much
less
will
it
there
being
but
Nine
.
And
as
sorry
is
his
seventh
Answer
,
That
the
Prince
of
Tyre
being
in
Eden
,
does
ill
suit
with
the
City
of
Tyre
built
upon
a
Steril
Rock
;
As
if
the
Place
of
his
Scituation
,
and
not
the
State
he
was
arrived
to
,
was
signified
thereby
.
And
like
the
rest
,
is
his
saying
,
That
I
do
not
mend
my self
in
making
the
Prince
of
Tyre
a
Tall
Cedar
in
the
Garden
of
God
,
and
referring
it
to
Ezek
.
31.
because
the
Parable
there
of
the
King
of
Assyria
is
understood
of
Pharoah
,
and
consequently
of
the
Papal
Hierarchy
,
whenas
it
's
only
a
Rehearsal
of
the
State
and
Fate
of
the
King
of
Assyria
,
and
applying
the
same
to
Pharoah
as
being
to
undergo
the
like
Fate
.
And
doubtless
,
it
's
because
Princes
are
signified
by
the
Trees
of
Eden
(
as
appears
in
that
Ezek
.
31.
)
that
the
King
of
Assyria
is
so
described
there
;
and
in
such
Sense
as
other
Princes
are
called
Trees
of
Eden
,
is
the
Prince
of
Tyre
so
called
.
His
Eight
Answer
imputes
it
to
a
strange
thick
Calosity
in
any
,
that
can
discern
no
more
in
those
Expressions
,
The
Anointed
Cherub
,
The
Holy
Mountain
of
God
,
The
Walking
up
and
down
in
the
midst
of
the
Stones
of
Fire
,
&c.
than
the
Signification
of
an
Angelical
State
,
&c.
But
I
think
it
a
Sense
that
does
fully
Answer
the
import
of
those
Expressions
.
Yet
if
the
Dr.
could
make
it
out
,
that
the
Temple
is
alluded
to
in
them
(
as
he
will
have
it
to
be
)
it
would
not
prejudice
my
Sense
but
his
own
,
and
countenance
mine
.
For
the
perfection
of
that
State
which
Tyre
had
Arrived
to
,
was
much
more
worthy
to
be
set
forth
by
such
Allusions
,
than
the
corrupt
State
of
the
Papal
Hierarchy
,
which
he
would
make
her
to
Typifie
.
And
as
to
the
Anointed
Cherub
,
which
he
would
have
to
refer
to
the
Cherubims
of
the
Sanctuary
,
because
Angels
in
Heaven
are
not
Anointed
Cherubs
;
I
say
,
That
they
have
an
Holy
Anointing
which
is
signified
by
the
Anointed
Cherubs
;
and
what
a
wooden
Conceit
is
it
,
to
make
the
Prince
of
Tyres
being
called
Anointed
Cherub
,
to
allude
to
those
carved
Images
.
And
as
to
●is
so
grosly
setting
forth
the
Trasncking
or
Merchants
and
Traders
,
&c.
whereby
to
slur
the
Sense
given
by
me
,
I
shall
first
mind
him
of
the
aforementioned
Character
of
Tyre
in
Esay
,
viz.
her
being
called
the
Crowning
City
,
whose
Merchants
are
Princes
,
&c.
and
then
add
,
that
she
is
not
so
gloriously
described
,
by
reason
of
her
having
advanced
her self
by
crafty
Trading
,
&c.
but
because
of
her
having
gained
so
great
Riches
by
Wisdome
and
Integrity
;
for
it
's
said
,
Ezek
.
28.12
,
15.
Thou
Sealest
up
the
Sum
full
of
Wisdom
,
and
perfect
in
Beauty
;
And
thou
wast
perfect
in
thy
ways
till
Iniquity
was
found
in
thee
.
So
that
,
she
attained
to
so
high
and
beautiful
a
State
by
Wisdom
and
Righteousness
,
as
did
answer
to
so
Glorious
a
Description
of
her
.
And
therefore
,
as
the
Text
runs
as
a
real
Character
of
her
,
so
it
was
really
applicable
to
her
,
whereas
there
's
no
appearance
of
its
being
intended
of
the
Anti-Christian
Hierarchy
,
with
which
it
so
much
disagrees
.
His
Ninth
Answer
it
concerns
me
not
to
gainsay
,
it
being
,
as
I
have
said
,
no
prejudice
to
my
Sense
,
to
admit
the
Sanctuary
to
be
alluded
to
,
though
I
see
no
reason
for
it
.
But
such
being
the
perfection
of
the
State
of
Tyre
,
there
's
as
little
incongruity
in
comparing
the
Wisdom
of
the
Prince
of
Tyre
,
with
Daniels
Wisdom
,
as
I
have
shewed
to
be
in
the
rest
of
its
Glorious
Description
,
though
the
Dr.
would
make
the
doing
so
absurd
and
ridiculous
.
And
whereas
he
says
next
,
That
if
all
which
is
meant
by
the
Vision
,
be
,
That
meer
Humane
Policies
,
how
well
soever
ordered
,
will
in
time
corrupt
,
it
's
but
an
obvious
trivial
Notion
,
and
no
Object
of
Prophecy
:
Who
says
that
it
is
all
that
is
meant
by
the
Vision
?
As
Esay
and
Ezekiel
Describe
the
State
and
Fate
of
other
Cities
and
Countries
,
so
do
they
also
of
Tyre
;
and
according
to
the
Beauty
and
Perfection
it
attained
to
,
give
a
Glorious
Description
of
it
,
but
withal
do
set
forth
the
same
Fate
to
attend
it
as
the
rest
.
What
therefore
the
Dr.
mis-represents
to
be
said
by
me
as
the
meaning
of
the
Vision
,
is
only
an
useful
Observation
on
it
;
like
unto
what
Esay
makes
on
calling
Tyre
the
Crowning
City
,
whose
Merchants
are
Princes
,
&c.
viz.
The
Lord
of
Hosts
hath
purposed
to
stain
the
Pride
of
all
Glory
,
and
to
bring
into
contempt
all
the
Honourable
of
the
Earth
.
The
Dr.
does
next
give
a
strange
Account
of
ver
.
15.
For
he
would
make
[
Thou
wast
perfect
in
thy
ways
,
from
the
days
thou
wast
Created
till
Iniquity
was
found
in
thee
]
to
be
a
Prediction
of
the
State
of
the
Primitive
Bishops
of
Rome
.
But
how
then
can
those
Bishops
,
being
as
private
Sojourners
there
,
when
the
whole
Government
was
Heathen
,
represent
the
City
of
Rome
?
As
they
must
do
,
according
to
the
Dr's
.
Typical
Sense
of
those
Words
.
Also
it
's
Remarkable
how
inconsistent
the
Dr.
is
with
himself
in
this
extravagant
Fancy
:
For
whereas
before
he
makes
Tyre
returning
to
her
Hire
,
to
commit
Fornication
,
&c.
to
signifie
Romes
relapsing
to
the
Idolatry
of
the
Pagan
Empire
(
so
that
Tyres
former
State
must
answer
to
the
Pagan
Idolatry
of
Rome
)
he
here
makes
the
former
State
of
Rome
to
signifie
Primitive
Bishops
,
and
so
makes
the
same
State
of
Tyre
to
Typifie
both
Pagan-Rome
and
Primitive-Bishops
there
.
And
yet
he
makes
that
splendid
Description
of
the
first
State
of
Tyre
,
to
signifie
what
the
Popes
do
so
falsly
pretend
to
,
and
so
to
Typifie
both
so
opposite
States
,
as
those
of
Pagan-Rome
and
Primitive-Bishops
there
,
and
also
the
same
that
he
supposeth
to
be
Typified
by
the
latter
State
of
Tyre
,
viz.
the
Papal
Hierarchy
;
and
so
there
will
be
no
Occasion
for
the
latter
State
to
typifie
it
also
,
though
it
onely
could
properly
do
it
,
if
Rome
was
typified
there
.
To
my
thus
particularly
Answering
in
Defence
of
this
Remark
,
shewing
so
many
gross
Incongruities
,
in
what
the
Dr.
hath
Replyed
thereunto
,
I
shall
add
a
general
Answer
to
his
so
strange
Account
of
this
Vision
,
sufficient
of
it self
to
destroy
the
same
,
viz.
He
applys
all
that
Vision
of
Tyre
onely
to
Rome
,
as
typified
,
and
not
at
all
to
Tyre
the
Type
,
whenas
it
must
be
first
true
of
her
,
or
else
she
cannot
be
thereby
a
Type
of
Rome
.
And
if
the
Vision
be
in
the
first
place
applicable
to
Tyre
,
then
all
the
Dr's
Reasons
for
applying
it
to
Rome
do
vanish
,
they
being
grounded
upon
the
Incompetency
of
the
Vision
with
the
State
of
Tyre
.
But
we
have
found
it
well
to
suit
with
her
State
,
which
takes
away
all
Colour
for
the
Dr's
,
Typical
Sense
of
it
.
But
though
his
Account
of
this
Vision
proves
so
insignificant
,
as
to
vanish
into
vain
Imagination
,
yet
such
is
his
Confidence
in
it
,
as
to
Conclude
,
That
nothing
but
a
wilful
Blindness
,
and
skew
Conceit
of
Episcopacy
,
can
hinder
one
from
seeing
so
clear
Truth
.
Whereas
the
Dr.
makes
his
Moral
Cabbala
on
the
three
first
Chapters
of
Genesis
,
to
be
a
Natural
coherent
Application
of
the
most
sapid
weighty
Parts
of
Divine
Morality
,
and
would
make
my
calling
it
a
Romance
,
proceed
from
an
Insensibility
of
those
Things
,
&c.
I
am
so
sensible
of
them
,
as
to
discern
his
Account
of
them
in
his
said
Cabbala
,
to
be
little
better
than
insipid
notional
Philosophick
Dream
or
Fiction
,
or
Quakers
Cant
of
the
Light
within
them
,
in
Philosophick
Phrase
.
For
as
they
understand
by
the
Law
of
Nature
,
spoken
of
Rom.
2.14
.
not
the
Common
,
but
Spiritual
Nature
of
Man
,
so
the
Dr.
by
Divine
Life
,
understands
no
more
than
Heathen
Morality
,
and
Humane
Reason
,
making
the
Intellectual
Nature
,
to
be
the
Coelestial
Part
or
Divine
Nature
in
Man
,
as
is
evident
on
viewing
his
said
Cabbala
.
And
elsewhere
also
he
makes
the
Divine
Life
,
to
be
no
more
than
what
is
competent
to
Heathens
,
and
to
consist
in
being
Partakers
of
a
Divine
Body
,
(
a
Conceit
which
he
dotes
much
on
)
and
that
the
same
with
the
Platonick
Vehicles
,
&c.
Whereas
the
Dr.
says
next
,
That
it
's
extreamly
precariously
affirmed
,
That
a
Civil
State
may
not
typifie
an
Ecclesiastick
State
,
as
to
the
Perfections
and
Imperfections
of
each
;
I
say
,
That
it
's
so
incongruous
,
that
States
so
different
should
typifie
one
another
,
that
it
's
unlikely
to
be
intended
,
and
so
not
easily
to
be
admitted
,
and
therefore
surely
not
here
,
where
there
's
so
little
or
no
Reason
for
it
,
and
so
great
Reasons
,
as
I
have
shewed
,
against
it
.
And
what
does
those
Metaphorical
Expressions
in
Scripture
,
which
he
does
instance
in
,
signifie
to
prove
a
Spiritual
Merchandizing
?
All
such
Merchandizing
,
is
but
what
is
described
by
Esay
,
Come
and
buy
Wine
and
Milk
without
Money
and
without
Price
,
(
according
to
which
our
Saviour
says
,
Freely
ye
have
received
,
freely
give
)
and
so
far
different
from
those
Corrupt
Spiritual
Merchandizings
,
which
the
Dr.
would
have
here
signified
.
And
tho'
the
Ecclesiastick
State
,
and
Spiritual
Merchandizing
of
Rome
,
are
not
such
as
they
bear
the
Name
and
Repute
of
,
yet
it
will
still
be
as
incongruous
,
that
so
imposturous
a
State
,
Answering
nothing
in
Reality
to
what
it
pretends
to
,
should
be
typified
by
a
Civil
State
that
does
so
well
Answer
it
's
Character
.
Whereas
therefore
the
Dr.
Concludes
,
That
it
's
sufficiently
clear
out
of
what
hath
been
said
,
That
Ezekiel's
Prophecy
is
a
Type
of
Anti-Christ
;
I
find
nothing
clear
from
the
same
,
but
his
strange
Dilusion
,
with
his
fanciful
Imaginations
.
And
therefore
,
If
he
had
any
such
soveraign
Caphalick
or
Medicated
Cap
as
he
speaks
of
,
I
hope
he
would
be
so
wise
as
to
keep
it
for
himself
,
he
appearing
so
much
to
need
it
.
And
indeed
,
his
Need
appears
to
be
great
of
that
,
or
some
other
Help
to
rectifie
his
Intellectuals
,
by
his
Concluding
here
,
That
my
understanding
of
[
yet
he
shall
come
to
his
End
,
&c.
ver.
35.
]
is
very
absonous
and
ridiculous
,
whenas
it
's
plainly
the
easie
natural
Sense
,
free
(
as
I
have
shewed
)
from
any
such
Difficulties
as
he
imagines
it
clog'd
with
.
And
as
to
his
thinking
it
better
Sense
,
if
I
had
made
the
Turks
pitching
of
the
Tabernacles
of
his
Palace
,
to
be
on
Mount
Sion
,
or
Mount
Moriah
,
&c.
where
then
had
been
the
Two
Seas
between
which
it
's
pitched
?
CHAP.
XII
.
THE
Time
of
so
great
Trouble
here
,
and
the
great
Earthquake
at
the
seventh
Vial
,
are
assuredly
not
the
same
,
though
the
Dr.
so
confidently
asserts
the
contrary
.
For
the
Time
of
Trouble
is
of
a
larger
Extent
than
the
other
,
concerning
also
the
People
of
God
(
who
are
to
be
delivered
out
of
the
same
,
by
the
Victory
of
the
seventh
Vial
,
&c.
)
Whereas
the
Earthquake
concerns
only
the
Anti
Christian
Party
,
it
signifying
their
Astonishment
at
the
Victory
,
and
the
great
Revolution
thereon
,
to
the
absolute
extinguishing
their
Power
,
And
doubtless
,
it
signifies
any
Destruction
ensuing
the
Victory
,
or
proceeding
from
other
Cause
,
as
well
as
what
was
caused
by
Victory
in
Battle
;
however
,
the
Dr.
is
pleased
to
wrest
the
Sense
of
it
.
And
whereas
he
says
,
That
after
Victory
comes
Settlement
contrary
to
an
Earthquake
,
&c.
How
comes
that
Settlement
but
by
abolishing
the
Anti-Christian
Powers
?
viz.
Causing
the
former
Heaven
and
Earth
to
pass
away
,
that
the
New
Ones
may
Succeed
them
.
His
Fancy
of
the
Commutation
of
Iconisms
Rev.
16.
which
he
mentioneth
here
,
I
have
shewed
there
the
vanity
of
it
.
And
what
a
strange
Conceit
is
it
,
that
he
would
have
Earthquake
there
put
in
lieu
of
the
Battle
!
whenas
the
Battle
is
spoken
of
in
the
preceding
Verses
,
and
the
Victory
obtained
by
it
,
is
signified
by
the
pouring
forth
of
the
Seventh
Vial
,
and
the
Voice
thereon
,
It
's
done
,
&c.
and
then
the
Earthquake
and
other
Effects
and
Consequences
of
it
,
are
described
in
the
following
Verses
.
The
Dr.
is
not
averse
to
my
Sense
here
,
only
prefers
his
own
,
and
that
upon
varying
from
our
Translation
,
according
to
which
he
acknowledgeth
my
Sense
to
seem
rational
,
and
its
Authority
I
prefer
before
his
variation
from
it
.
It
's
wonder
that
the
Dr.
can
imagine
that
by
[
Holy
People
]
here
,
the
Jews
should
be
certainly
understood
,
when
they
are
in
such
a
cast-off
State
by
reason
of
their
obstinate
Infidelity
,
&c.
For
though
they
be
in
some
Sense
reputed
Holy
,
in
respect
of
the
Stock
they
spring
from
,
and
in
that
Sense
are
called
so
by
Paul
,
Rom.
11.16
.
yet
he
tells
us
,
cap
.
2.28
,
29.
that
he
is
not
a
Jew
who
is
one
outwardly
,
nor
is
Circumcision
that
of
the
Flesh
,
&c.
And
our
Saviour
,
John
8.
denies
the
Jews
to
be
Abrahams
Children
(
though
they
were
his
Seed
)
because
they
did
not
his
Works
,
and
also
,
that
God
was
their
Father
,
because
they
did
not
believe
on
him
whom
he
hath
sent
;
and
says
,
That
they
were
of
their
Father
the
Devil
,
&c.
Whatever
therefore
Relicks
of
Holiness
there
is
in
them
,
by
reason
of
their
Original
Extract
,
they
cannot
surely
,
in
such
an
Unholy
cast
off
State
,
be
meant
here
,
by
[
Holy
People
]
by
the
Spirit
of
God
which
judgeth
so
contrarily
of
them
.
So
that
,
it
's
the
adopted
Jewes
(
or
Christians
)
who
are
here
signified
,
and
who
ver.
1.
are
called
Daniels
People
(
in
like
manner
as
they
are
called
the
House
of
Jacob
,
Luke
1.33
.
and
Jews
in
the
Second
and
Sixth
Epistle
to
the
Seven
Churches
,
and
are
signified
by
the
Twelve
Tribes
,
Rev.
7.
and
the
Jews
are
no
further
concerned
than
by
Conversion
they
become
United
with
the
other
,
whereby
they
make
one
Fold
under
one
Shepheard
,
John
cap
.
10.
ver
.
16.
Which
is
further
manifest
from
the
Answer
to
the
Question
,
ver
.
6.
How
long
shall
it
be
to
the
end
of
these
Wonders
?
The
Answer
to
which
,
That
it
shall
be
for
a
Time
and
Times
,
&c.
does
plainly
fix
the
meaning
of
the
Question
,
to
concern
the
scattering
of
the
Power
of
the
Holy
People
by
the
Anti-Christian
Powers
;
as
the
rest
of
the
said
Answer
does
also
Evidence
the
same
,
viz.
And
when
he
shall
have
accomplisht
to
scatter
the
Power
of
the
Holy
People
,
these
things
shall
be
finished
;
that
is
,
The
aforesaid
Wonders
of
his
Reigning
,
whom
the
Dr.
calls
the
King
of
Pride
,
shall
last
for
a
Time
and
Times
,
&c.
and
then
God
will
abolish
his
Power
,
and
so
put
an
end
to
the
scattering
,
the
Power
of
the
Holy
People
,
&c.
whereas
the
Dr's
.
applying
the
Words
to
the
Jews
is
abrupt
without
any
coherence
with
what
precedes
;
so
is
it
to
make
,
All
these
Things
shall
be
finished
(
which
plainly
are
the
same
with
the
Wonders
in
the
foregoing
Verse
,
which
are
to
be
ended
at
the
end
of
Time
and
Times
,
&c.
)
to
signify
,
All
these
marvellous
Things
to
the
First
and
Second
Resurrection
;
which
is
only
a
forc't
Conceit
,
to
countenance
his
as
ill
expounding
Rev.
10.6
,
7.
the
one
Text
plainly
relating
to
the
other
.
And
strangely
does
the
Dr.
say
,
That
my
so
clear
Sense
of
the
Text
is
repugnant
to
it
,
because
it
implyes
that
the
accomplishing
to
scatter
the
Power
of
the
Holy
People
precedes
those
Wonders
,
whenas
it
plainly
sets
forth
the
contrary
,
viz.
the
accomplishing
of
the
one
,
and
finishing
of
the
other
together
.
Also
[
The
Power
of
the
Holy
People
]
cannot
intend
the
Jews
,
because
in
their
cast-off
State
,
they
are
a
People
of
as
little
Power
as
Holiness
;
whereas
the
faithful
Servants
of
Christ
are
a
Powerful
as
well
as
a
Holy
People
,
carrying
on
the
Interest
of
his
Kingdom
,
though
their
Power
hath
been
so
long
scattered
,
&c.
How
specious
soever
the
Dr's
.
Arguing
is
here
,
it
's
of
no
Force
.
For
the
2300
Days
,
must
,
in
their
Literal
Sense
,
necessarily
begin
with
Antiochus
Epiphanes
his
polluting
the
Sanctuary
;
and
it
seems
most
agreeable
with
the
Text
,
that
their
Typical
Sense
should
have
the
same
Epocha
;
or
else
it
must
be
from
the
time
of
the
Vision
,
and
cannot
,
as
the
Dr.
agrees
,
begin
with
the
1260
Days
of
Anti-Christs
Reign
.
But
these
Numbers
,
though
the
time
of
their
Epocha
be
set
,
as
he
urgeth
,
to
be
from
the
taking
away
the
daily
Sacrifice
,
&c.
Yet
that
being
both
Literal
and
Typical
,
their
Epocha
may
be
from
either
,
or
both
.
And
to
make
it
from
the
Typified
taking
away
of
the
daily
Sacrifice
,
though
not
excluding
the
other
,
is
most
agreeing
with
the
preceding
Subject
of
the
Chapter
,
and
particularly
,
with
the
Time
and
Times
,
&c.
which
it
seems
to
refer
to
.
Also
this
Sense
does
better
agree
with
the
reckoning
by
Indictions
than
the
Dr's
.
because
it
's
wholly
within
the
time
of
reckoning
so
,
whereas
his
Sense
is
near
half
without
that
Time
.
But
the
use
which
he
assigns
here
of
Indictions
,
viz.
to
give
a
Latitude
to
compute
by
Quindenaries
,
I
cannot
allow
of
,
supposing
the
Prediction
of
these
Numbers
to
be
more
particular
than
to
admit
thereof
;
and
so
they
are
,
both
according
to
his
and
Mr.
Medes
Expounding
them
.
How
strangely
does
the
Dr.
assert
,
that
the
Question
,
ver
.
6.
How
long
shall
it
be
to
the
end
of
those
Wonders
?
Does
intimate
also
the
New
Jerusalem
,
and
the
First
and
Second
Resurrection
!
whenas
the
Answer
to
it
,
That
it
shall
be
for
a
Time
and
Times
,
&c.
does
plainly
,
as
I
said
before
,
fix
the
meaning
of
it
,
to
the
time
signified
by
Time
and
Times
,
&c.
wherein
the
scattering
of
the
Power
of
the
Holy
People
should
be
.
And
whereas
the
Dr.
makes
the
Question
,
ver
.
8.
What
shall
be
the
end
of
these
Things
?
(
That
is
,
What
shall
fall
out
at
the
end
of
these
Things
?
)
To
mean
.
What
shall
be
the
latter
Part
of
those
times
which
are
called
the
time
of
the
end
?
This
is
to
put
an
improper
and
insignificant
Sense
on
the
Prophet
.
For
to
what
purpose
is
it
to
know
,
What
,
or
when
shall
be
the
latter
end
of
those
Times
?
(
Especially
whenas
,
when
shall
be
the
end
of
them
,
is
made
known
in
Answer
to
the
first
Question
)
though
to
know
what
shall
fall
out
then
is
desirable
.
Nor
is
the
Dr's
.
Sense
of
the
Question
of
weighty
use
,
as
he
imagines
,
for
the
discovery
of
the
times
of
Anti-Christ
:
For
the
same
is
much
more
effectually
done
by
the
Answer
to
the
first
Question
,
ver
.
6.
For
the
Time
and
Times
,
&c.
do
,
with
the
help
of
the
Apocalypse
,
give
a
much
clearer
Account
of
the
Times
of
Anti-Christ
,
than
these
Numbers
,
and
without
the
help
thereof
they
signify
little
to
that
purpose
.
Whereas
the
Dr.
says
,
That
my
way
gives
such
hopes
of
the
acceleration
of
the
Millennium
as
is
incredible
,
he
would
have
done
well
to
have
mentioned
,
how
near
it
must
be
,
according
to
that
acceleration
which
he
thinks
incredible
.
And
whereas
he
,
Vis
.
3.
Ver
.
26.
makes
it
to
be
450
Years
to
its
commencement
,
he
appears
to
have
little
desire
of
its
commencement
,
doing
with
it
as
some
do
with
the
evil
Day
,
viz.
put
it
far
from
them
.
And
what
strange
Work
hath
he
made
with
the
commencement
of
it
!
making
it
450
Years
to
it
,
and
the
beginning
of
the
Seventh
Trumpet
to
sound
,
to
be
above
a
100
Years
past
,
and
yet
the
Millennium
does
commence
with
the
sounding
of
that
Trumpet
.
And
what
a
perverse
Reflexion
does
he
make
upon
my
supposed
acceleration
of
the
Millennium
,
viz.
That
Flesh
and
Blood
had
rather
be
Blessed
,
by
reaching
into
the
prosperous
Times
of
the
Church
on
Earth
,
than
to
be
peculiarly
happy
in
the
other
State
,
by
suffering
Martyrdom
here
.
If
it
were
agreeable
to
Flesh
and
Blood
to
be
desirous
of
those
Times
,
the
advancement
of
them
would
not
be
so
withstood
by
the
Powers
of
the
World
.
And
it
's
suitable
to
the
Dr's
.
low
Earthly
apprehensions
of
those
Times
,
in
that
he
thinks
Flesh
and
Blood
will
be
so
gratified
with
the
Prosperity
of
them
;
whenas
the
Enjoyment
of
them
will
be
of
a
much
higher
Nature
,
though
they
will
be
also
happy
in
those
Times
,
who
are
not
capable
of
those
higher
Enjoyments
.
And
surely
it
's
agreeable
with
the
most
perfect
Christian
Spirit
,
to
desire
the
accomplishing
of
ones
Warfare
,
or
the
finishing
of
his
Conflicts
with
the
World
in
Victory
,
that
he
may
both
rest
from
his
Labours
,
and
partake
of
the
Rewards
that
attend
them
,
whether
in
this
or
the
other
Life
,
so
it
be
with
a
full
Resignation
to
the
Will
of
God
,
according
to
that
saying
of
our
Saviour
,
Father
,
If
it
be
possible
let
this
Cup
pass
from
me
,
yet
thy
Will
be
done
.
He
next
denies
the
1260
Days
to
signify
a
time
wherein
the
scattering
of
the
Power
of
the
Holy
People
should
be
ended
(
though
in
contradiction
to
ver
.
7.
as
I
have
before
shewed
)
upon
his
false
supposition
(
as
I
have
elsewhere
shewed
it
to
be
)
that
the
Vials
follow
those
Days
.
And
then
affirms
it
imposible
that
the
Two
Numbers
in
this
Chapter
,
should
reach
from
the
Epocha
of
the
Reign
of
Anti-Christ
,
into
the
advanc't
times
of
the
Millennium
,
without
saying
any
thing
to
confirm
his
Assertion
.
Yet
I
do
not
suppose
them
to
reach
into
the
advanced
times
of
the
Millennium
,
(
nor
the
first
of
them
to
the
beginning
of
it
)
but
onely
to
denote
some
notable
Changes
or
Events
to
fall
out
at
the
end
of
them
,
in
order
to
the
Advancement
of
that
Kingdom
,
after
that
the
Delivery
of
God's
People
had
commenced
by
the
Rising
of
the
Witnesses
on
the
slaying
of
them
at
the
end
of
the
1260
days
;
so
that
,
my
Remark
does
inconsiderately
say
,
That
they
become
wholly
delivered
at
the
end
of
those
days
.
He
says
,
next
,
That
it
's
a
meer
Surmise
in
me
,
to
suppose
the
Beginning
of
the
Millennium
so
dim
and
imperfect
;
but
this
proceeds
from
his
meer
Surmise
,
in
making
the
Millennium
not
to
begin
till
the
New
Jerusalem
descended
;
whenas
I
have
formerly
shewed
,
that
it
begins
at
the
utter
Overthrow
of
the
Anti-Christian
Powers
at
the
seventh
Trumpet
and
seventh
Vial
;
but
that
then
there
must
be
a
great
Change
and
Revolution
,
by
causing
the
former
Heaven
and
Earth
to
pass
away
,
before
the
establishing
of
the
New
Heaven
and
Earth
,
wherein
dwelleth
Righteousness
,
which
is
the
New
Jerusalem-State
.
Till
when
,
the
Divine
Light
of
that
Heavenly
Kingdom
will
not
break
forth
clearly
,
nor
is
like
to
shine
forth
in
it
's
full
Lustre
,
assoon
as
that
Holy
City
shall
be
descended
:
For
as
the
Works
of
God
in
Nature
,
(
whose
Work
is
perfect
,
and
all
whose
ways
are
Judgment
,
&c.
)
are
carryed
on
in
a
gradual
Progress
,
so
as
best
suites
with
the
end
of
them
,
so
are
we
rather
to
suppose
the
same
in
those
higher
Works
of
this
Heavenly
Kingdom
on
Earth
,
the
end
whereof
being
the
fulfilling
the
Tidings
of
great
Joy
to
all
People
,
fore-told
at
the
Birth
of
our
Saviour
,
and
the
same
Celebrated
with
an
Heavenly
Quire
,
Singing
,
Glory
to
God
on
High
,
on
Earth
Peace
,
and
good
Will
towards
Men
.
This
end
will
be
the
more
advanced
,
by
Gods
so
Communicating
himself
in
those
Times
,
as
always
to
satisfy
them
with
his
Goodness
,
and
yet
with
such
variety
as
to
the
manner
and
measure
of
doing
it
,
as
still
to
heighten
their
Enjoyments
.
As
to
Zachary
,
14.6
,
7.
those
Verses
evidently
concern
the
Millennium
,
both
from
the
foregoing
Words
,
ver
.
5.
And
the
Lord
thy
God
shall
come
,
and
all
the
Saints
with
thee
;
and
from
ver
.
8
,
9.
And
it
shall
be
in
that
Day
that
living
Waters
shall
go
out
from
Jerusalem
,
&c.
And
the
Lord
shall
be
King
over
all
the
Earth
,
in
that
Day
there
shall
be
one
Lord
,
and
his
Name
one
;
For
there
cannot
otherwise
be
any
tolerable
Account
given
of
these
sayings
.
And
the
Time
of
the
Millennium
(
not
the
days
of
the
Gospel
,
as
the
Dr.
does
surmise
)
being
there
described
as
one
day
,
the
beginning
being
said
to
be
[
not
day
nor
night
]
does
well
enough
agree
with
that
saying
of
the
New
Jerusalem
,
There
shall
be
no
night
there
,
though
it
be
not
so
clear
,
as
to
be
perfect
day
;
or
else
all
Scruple
thence
is
cleared
,
by
making
that
dim
part
of
the
day
,
to
respect
onely
the
time
of
the
Millennium
that
precedes
the
settlement
of
the
New
Jerusalem
Reign
.
But
by
the
Evening
shall
be
Light
,
we
are
not
onely
to
understand
the
latter
part
of
the
Day
,
but
all
that
succeeds
the
former
part
which
is
so
dim
or
duskish
.
The
Dr.
next
makes
ver.
6.
to
respect
the
time
immediately
preceding
the
Millennium
,
properly
so
called
,
(
thus
he
makes
a
groundless
distinction
between
the
Millennium
,
and
Millennium
properly
so
called
)
and
the
latter
end
of
ver
.
7.
viz.
In
the
Evening
there
shall
be
Light
,
he
makes
to
respect
the
Millenium
subsequent
to
that
properly
so
called
,
viz.
The
Laodicean
State
,
(
and
so
brancheth
one
Millennium
into
three
)
and
that
forsooth
,
because
he
fancieth
[
At
the
Evening
there
shall
be
Light
]
to
be
a
lively
Portraiture
of
the
Laodicean
State
,
whose
Light
will
not
fail
,
though
there
Zeal
and
Heat
fail
;
whenas
thereby
is
plainly
signified
,
a
clearing
up
unto
the
perfect
Day
,
from
the
preceding
duskishness
,
&c.
and
so
respects
the
whole
Day
succeeding
it
.
And
,
the
Light
shall
not
be
clear
nor
dark
,
ver
.
6.
and
it
shall
not
be
Day
nor
Night
,
ver
.
7.
do
plainly
respect
the
preceding
duskish
Time
.
Though
therefore
he
fancieth
what
I
have
said
,
to
be
cloudy
and
misty
Conceits
,
which
vanish
,
&c.
yet
I
hope
the
clear
Truth
thereof
,
does
break
through
the
dark
Clouds
of
his
blind
Conceits
,
wherewith
he
hath
endeavoured
to
obscure
the
same
.