The Resurrection of the Witnesses and Englands Fall from Rome, Exposition

The Resurrection of the Witnesses and Englands Fall from Rome · Exposition

AN EXPOSITION ƲPON Part of the eleventh Chapter OF THE REVELATION.

The Expoſition of the firſt Verſe.

And there was given unto me a reed like unto a rod]

IN the 21. Chapter of this book at the 15. verſe, when the holy City was put into a delivered, enlarged, raiſed condition, there is mention made of a golden reed wherewith it was to be meaſured. But here p. 34is not a golden reed, but a reed like unto a rod, importing, that it is a chaſtized and afflicted, depreſſed, low condition into which it was at this time to be put: and that it was indeed ſo, appears in what follows.

And the Angel ſtood, ſaying]

This Angel, chap. 10. 1. is thus deſcribed: And I ſaw a mighty Angel come down from heaven, cloathed with a cloud, and a rain-bow was upon his head, and his face was as it were the Sunne, and his feet as pillars of fire. This deſcription reſembles that which is given of Jeſus Chriſt, Chap. 1. 15, 16. by which it appears, That this Angel here ſpoken of is Jeſus Chriſt. It is indeed the Lord Jeſus Chriſt, that doth order and diſpoſe all things in, and concerning his Church, and all things in the world, and therefore it is, that all power is given unto him, in heaven, and earth, Mat. 28. He is the King of the holy hill of Sion, Pſalm. 2. And he muſt rule the Nations with a rod of iron, and break them in peeces like a Potters veſſel, and he muſt raign untill he have put all his enemies under his feet.

Riſe and meaſure]

The Lord Jeſus doth not leave his people in the hand of enemies, nor under the rod of the wicked in a careleſſe manner, as if he p. 35did not care how much they were given up to the hand of the enemies: no, but they are meaſured out to affliction, and ſo far as they are meaſured out unto it ſo far ſhall they be under affliction, and no farther. So God meaſured Job to affliction, All that he hath is in thy power only upon himſelf put not forth thine hand, Job 1. 12. and again, Behold, he is in thine hand, but ſave his life. The wicked ſhall not goe a hairs-breadth beyond the meaſure. Jeſus Chriſt hath ſuch a tender reſpect unto all his people in their ſufferings, that they ſhall have no more then need, 1 Pet. 1. 6.

Meaſure the Temple]

The word Temple in the old Teſtament, is uſed only for that Houſe that Solomon built in Jeruſalem unto the Lord, which was called the Temple of the Lord; it being the place wherein God was in a ſpeciall manner preſent, and wherein he would in a ſpeciall manner be worſhipped. But in the new Teſtament it is uſed, firſt, for the Church, the Saints of God, of which that Temple was a figure: for as God was in a ſpeciall manner preſent in that Temple, ſo he is in a ſpeciall manner preſent in his people. And ſo we have it, 2 Cor. 6. 16. For ye are the temple of the living God, as God hath ſaid, I will dwell in them, p. 34duplicate page p. 35duplicate page p. 36and walk in them, and I will be their God, and they ſhall be my people. & 1 Cor. 6. 19. What know ye not that your bodies are the Temple of the holy Ghoſt, which is in you, &c. and thus the word Temple in the new Teſtament is uſed for the Saints, as the Temple was a figure of them, as they have a ſpeciall preſence of God in them. Which is likewiſe ſpoken of Iſay. 66. 1, 2. Thus faith the Lord, the Heaven is my Thron, and the Earth is my foot-ſtool: where is the houſe that ye build unto me, and were is the place of my reſt, for all theſe things hath my hand made, and all theſe things have been ſaith the Lord, but to this man will I look; even unto him that is poor, and of a contrite ſpirit, and that trembleth at my word. So that he that is of a poor, and of a contrite ſpirit, and trembleth at the word of God, ſhall be the houſe, the Temple of God. As we have it alſo Iſay. 57. 15.

But ſecondly, The word Temple in the new Teſtament, as it is uſed for thoſe in whom there is a ſpeciall preſence of God; ſo it is uſed to ſignify that means by which knowledge, and inſtruſtion is given out: as the Temple of old was the place where people were to receive inſtruction and knowledge. And in this ſenſe it is uſed, Rev. 21. 22. And I ſaw no Temple therein, for the Lord p. 37God Almighty, and the Lamb are the Temple of it. This is ſpoken of the new Jeruſalem, of that glorious ſtate the Church ſhall be in, when they ſhall be all taught of God, from the greateſt to the leaſt.

Now the word Temple heer in the Text, doth ſignify theſe.

Eirſt, It ſignifies the Saints of God, as they are they in whom God in a ſpeciall manner dwels. And▪

Secondly, It ſignifies the Ordinances, and means whereby knowledge is diſpenſed, and inſtruction is received: for it is the Saints that are as lights in the World, and they both inſtuct the ignorant, and edify one another, eſpecially when they are congregated, aſſembled together to worſhip God, according to his own will, and to propheſy to edify one another.

The Temple of God and the Alter, and them that worſhip therein] It clearly appears in theſe words, that the word Temple heer, includes the Saints, both as they are an habitation of God through the ſpirit; and ſo are his Temple, and as they are being aſſembled together, the means of inſtruction and increaſing knowledge, and doe worſhip God aright: For leaſt the word Temple ſhould p. 38not be full enough to expreſſe this, it is added, And the Altar (which in the Temple was the place where they worſhipped God) and them that worſhip therein. Not only the place of worſhip, but the worſhippers. So that this takes in all Saints, as they are a Temple, as their aſſemblies are the place wherein God is worſhipped, and inſtruction is given, and received; and as they are worſhippers as Saints worſhipping God, and poſſeſſing God.

Verſe 2.

But the Court that is without the Temple]

The Court is ſaid to be without the Temple: as of old the Court was without the Temple, and was a more common place, not ſo holy as any part of the Temple was; ſo that the Court heer being without the Temple, it is ſome outſide thing, it is no part of the Temple. Now it being apparent that Saints onelyonly are the Temple of God, this Court heer mentioned, though it ſeem to be neer the Temple, yet is not the Temple, is none of the Saints, but ſome outſide profeſſors, that ſeem to the outward eye to p. 39be near to Saints: as the Court was near to the Temple, yet they are not of that holy place, they are but an outſide, they are without the Temple.

But the Court that is without the Temple leave out, or caſt out, and meaſure it not] Though Jeſus Chriſt have a tender care of his Saints under affliction, and they are meaſured out to the chaſtiſement appointed to them; yet hath he no ſuch reſpect unto ſuch as are not his. Though they are profeſſors. Though they ſeem to be near the Temple, yet if they be not the Temple, though they do profeſſe him, yet if they do not poſſeſſe him as the Temple doth, they muſt be left out, caſt out of the care of Jeſus Chriſt.

But the Court that is without the Temple caſt out and meaſure it not (Jeſus Chriſt will not own that as his, and therefore it muſt not be meaſured) For it]

It was the Temple and the Altar, and them that worſhipped therin, that was meaſured out to chaſtiſement: So then it was it that was to be given unto the Gentiles by meaſure; ſo that this word (for it) may be read thus (for the Temple) Is given unto the Gentiles] The word Gentiles in the old Teſtament, when the Temple was in its p. 40glory, was uſed to expreſſe ſuch as were not of the Church of God; for the Iſraelites only were accounted the Church: & all others were looked upon as ſtrangers to it, ſuch as were a far off: as ſuch as were enemies to the Temple, and would have the Temple ruined and laid waſt. But note, though the difference between Jewes and Gentiles ſince the daies of the Goſpel be taken away, and the Gentiles, as well as the Jewes may now be of the Church of God, if they be built upon the Lord Jeſus; yet the word Gentiles is heer uſed to expreſſe thoſe that were not of the Church, nor of the Temple; but would have the Temple ruined. And as the Babylonians of old had the Temple for a while given unto them: So now Jeſus Chriſt gives his ſpirituall Temple, into the hands of theſe Gentiles the myſticall Babylonians for a while.

And the holy City] This title, the holy City, we finde in Scripture, is firſt given unto the City of Jeruſalem, the City wherein the materiall Temple was ſcituate, as appears Matth. 37. 3. where it is ſaid at the death of our Saviour, That the graves were opened, and many bodies of the Saints which ſlept aroſe, and came out of the graves after his reſurrection, and p. 41went into the holy City, and appeared unto many. Which City it is evident was the City of Jeruſalem. And indeed Jeruſalem was then accounted a City more holy then others; becauſe it was the place wherein men ought in a more eſpeciall manner to worſhip God. And therefore ſaies the woman of Samaria, Ye ſay in Jeruſalem is the place where men ought to worſhip; And our Saviour doth not contradict this, (for indeed it is out of all contradiction) that Jeruſalem had been the place where men ought to worſhip, for God had placed his name there, and there he would be worſhiped; becauſe the Temple was there wherein was his ſpeciall preſence. So that in this reſpect, Jeruſalem was once a more holy City then others.

But when the cauſe was taken away the effect ceaſed, when Jeruſalem ceaſed to be the place where men were enjoined to worſhip God, and God had removed his ſpecial preſence from the Temple; then Jeruſalem was no more holy then another place.

And becauſe that Jeruſalem was to ceaſe to be the place of worſhip, and the holy place; therefore it is that our Saviour, Iohn 4. 21, 23. ſaith, The hour commeth when ye ſhall neither in the mountain of Samaria, nor yet at Jeruſalem p. 42worſhip the Father; but the true worſhippers ſhall worſhip the Father in Spirit, and in truth: for the Father ſeeketh ſuch to worſhip him. As if he had ſaid, Jeruſalem ſhall not be the place of worſhip, men ſhall not worſhip God there, for if men doe perform Jeruſalem worſhip, that is, worſhip with that worſhip that hath reſpect to an outward place, it ſhal be accounted as no worſhip, no, men ſhall not worſhip in Jeruſalem, but ſuch as worſhip the Father muſt worſhip him with an inward, Spiritual worſhip, and in truth, that is, in the Son, in the Spirit, and in the Son, and ſuch the Father ſeeks to worſhip him, ſuch he is now a ſeeking out, both of Jews and Gentiles; and ſuch worſhip is moſt pleaſing unto him. So that Jeruſalem had once the title of the holy City. It was once the place wherein God was worſhipped, but it is now ceaſed to be ſo.

But ſecondly, This title, The holy City, is given in Scripture unto that City, of which that Jeruſalem of old was a figure, and that is, the Saints, and people of God, who are all citizens of the holy City. And therefore Paul writing to the Saints at Epheſus, ſaith he, Epheſ. 2. 19. Ye are no more ſtrangers, and forreigners; but fellow citizens with the Saints, p. 43and of the houſhold of God. And that Jeruſalem of old was a figure of this Holy City, appears Hebr. 12. 22. and Gal. 4. 26. where the Saints are called by the name of Jeruſalem, only they are differenced from the material Jeruſalem, in that they are called, The heavenly Jeruſalem, and Jeruſalem which is above. Now that this Heavenly Jeruſalem, which is compacted of Saints, and Sanctified ones, and therefore muſt needs be a Holy City. I ſay that this Spirituall Jeruſalem hath this title, The holy City, given to it doth appear, Revel. 21. 2. And I John ſaw the holy City, new Jeruſalem comming down from God out of Heaven, prepared as a bride adorned for her husband. Who is the ſpouſe, the bride that is adorned for her husband Jeſus Chriſt, but his Saints? They then are the new and heavenly Jeruſalem, they are the holy City.

And the holy City ſhall they (that is the Gentiles fore-ſpoken of) tread under foot]

To be trouden under foot by an enemy, is the higheſt kinde of inſultation of an enemy over a people that poſſibly can be: for what greater contempt, and ſcorn, and envy can an enemy expreſſe, then by treading, a perſon or a people, under feet? And yet this is the condition, the Church was put p. 44into, which is ſpoken of in the propheſie of Iſaiah, Chap. 51. 23. where it was ſaid that thoſe enemies, that afflicted the Saints, Said to their Souls bow down, that we may goe over, and their bodies was laid as the ground, and as the ſtreets to them that went over. And this is the condition which the holy City, the Temple of God, his precious Saints are here alſo appointed unto, even to be trod under foot, to be depreſſed, and greatly perſecuted, to be bowed down under the feet of their enemies, to be made as the ground, and as the ſtreet to them to goe over.

Querie. But now, before I proceed any further, the Querie will be, What thoſe Gentiles are in particular, to whom the Temple, and the holy City was to be given, and by whom they were to be trodden under foot? For as Jeruſalem, and the Temple of old were given to the Babylonians in particular: ſo the queſtion is now, Who the particular enemies are to whom the Temple, and the holy City now are delivered? For though the holy City hath many enemies, yet ſhe is not given to them all.

Anſw. I Anſwer, Though in this Chapter there be no other deſcription of them, p. 45but only this, the Gentiles: yet we have a large deſcription of them, in three ſeverall Chapters of this propheſie: which deſcriptions as they lie, I ſhall here incert.

The firſt is, Rev. 12. 3. 4. And there appeared another wonder in Heaven, and behold a great red Dragon having ſeaven heads, and ten horns, and ſeven Crowns upon his heads, and his tail drew a third part of the Stars of Heaven, and did caſt them to the earth.

The ſecond place in which the enemies of the Saints, (to whom they are given for a while) are deſcribed is, Rev. 13. 1, 2, 3, 4, 5, 6, 7, 8. verſes, which is as followes. And I ſtood upon the ſand of the Sea, and ſaw a Beaſt riſe up out of the Sea, having ſeven heads and ten horns, and upon his horns ten Crowns, and upon his head the name of blaſphemy. And the Beaſt which I ſaw was like unto a Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion, and the Dragon gave him his power, and ſeat, and great authority. And I ſaw one of his heads as it were wounded to death, and his deadly wound was healed, and all the world wondered after the Beaſt, and they worſhipped the Dragon which gave power unto the Beaſt, and they worſhipped the Beaſt ſaying, Who is like unto the Beaſt? Who is able to make war with him? And there was given p. 46unto him a mouth ſpeaking great things, and blaſphemies, and power was given unto him to continue fourty, and two months. And he opened his mouth in blaſphemy againſt God, to blaſpheme his name, and his tabernacle, and them that dwelt in heaven. And it was given unto him to make war with the Saints, and to overcome them: and power was given him over all kindreds and tongues, and nations, and all that dwell upon the earth ſhall worſhip him, whoſe names are not written in the book of life of the Lamb ſlain from the foundation of the world.

The third place where the enemies of the Temple, and the holy City, viz. The Saints are deſcribed, is Rev. 17. 3, 4, 5, 6. as it followeth.

And I ſaw a woman ſit upon a ſcarlet coloured Beaſt, full of names of blaſphemy, having ſeven heads, and ten horns, and the woman was arraied in purple, and ſcarlet colour, and decked with gold, and precious ſtone, and pearls, having a golden cup in her hand, full of abominations and filthineſſe of her fornication: and upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. And I ſaw the woman drunken with the bloud of the Saints, and with the bloud of the p. 47Martyrs of Jeſus: and when I ſaw her I wondred with great admiration.

Thus now the enemies of the Church, the Temple or holy City, which in the text in hand are only deſcribed by this word (the Gentiles) in theſe paſſages are more largely characterized.

But theſe expreſſions uſed in theſe deſcriptions of theſe enemies, being for the moſt part very myſterious: we have theſe myſteries opened, and unveiled in the 17. Chap. from the 7, verſ. to the end of the Chapter, as it followes.

And the Angel ſaid unto me wherefore didſt thou marvel? I will tell thee the myſtery of the woman, and of the Beaſt that carrieth her which hath the ſeven heads, and ten horns. The Beaſt that thou ſaweſt was, and is not, and ſhall aſcend out of the bottomeleſſe pit, and goe into perdition; and they that dwell on the earth ſhall wonder, whoſe names were not written in the book of life, from the foundation of the World, when they behold the Beaſt that was, and is not, and yet is. And here is the minde which hath wiſdome: The ſeven heads are ſeven mountains, on which the woman ſitteth, and there are ſeven Kings, five are fallen, and one is, and the other is not yet come: and when he commeth, he muſt continue a ſhort ſpace. And the Beaſt that was p. 48and is not even he is the eighth, and is of the ſeven, and goeth into perdition. And the ten horns which thou ſaweſt, are ten Kings which have received no Kindome as yet: but receive power as Kings one hour with the Beaſt. Theſe have one minde, and ſhall give their power and ſtrength unto the Beaſt. Theſe ſhall make warre with the Lamb, and the Lamb ſhall overcome them: for he is Lord of Lords, and King of Kings, and they that are with him, are called, and choſen, and faithfull. And he ſaith unto me the waters which thou ſaweſt, where the Whore ſitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou ſaweſt upon the Beaſt, theſe ſhall hate the Whore, and ſhall make her deſolate and naked, and ſhall eat her fleſh, and burn her with fire, for God hath put in their hearts to fulfill his will, and to agree, and give their Kingdom unto the Beaſt, untill the words of God ſhall be fulfilled. And the woman which thou ſaweſt is that great City which reigneth over the Kings of the Earth.

In theſe words, we have the myſterie opened of what is delivered in the 12, 13, and 17. Chapters, concerning the Beaſt, and the Woman, and the Heads, and the Horns, and the many waters: which are all myſterious expreſſions, and hard to be underſtood, (as thoſe were, Dan. 7. from the 1, to the 9, ver. p. 49untill the interpretation was given to Daniel at the 16, verſe and ſo on) but the Angel having in this 17, Chap. opened theſe myſteries, now the meaning of them is more apparent: So that,

Firſt, If it be queried, What is the Beaſt?

We have it anſwered, verſe 8. in theſe words, The Beaſt that thou ſaweſt was, and is not; and ſhall aſcend out of the bottomleſſe pit, and go into perdition. Now by comparing this with ſome paſſages in the 12, and 13. Chapters, we ſhall plainly ſee what the Beaſt is. In the 11. Chap. at the 9, verſe, the Dragon there mentioned, is ſaid to be, That old ſerpent called the Devill, and Satan which deceiveth the whole world. And in the 13. Chap. at the 1, and 2. verſes, it is ſaid, That a Beaſt did riſe up out of the Sea, having ſeven heads, and ten horns, and upon his horns ten Crowns, and upon his heads the names of blaſphemy: and the Beaſt was like unto a Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion; and the Dragon gave him his power, and his ſeat, and great authority.

So then; The Beaſt that hath ſeven heads, and ten horns, and is like unto a Leopard, &c. is ſome wicked one in whom the devil p. 50raigns; who hath power, and a ſeat, and great authority in the earth: which power, and ſeat, and great authority, was given unto him of the devil. And though that wicked one, that hath that deviliſh power, and authority, be diſtinct from the devil; (as he that receives is diſtinct from him that gives:) yet they are ſo one, as the devill is ſaid to be in the Beaſt: for what the Beaſt is ſaid to doe, the devill is ſaid to doe: for in the 13. Chapter, at the 7, verſ. it is the Beaſt that is ſaid to make war with Saints: but in the 12. Chapter, at the 17, verſe, the devill is ſaid to doe it. And again, they are ſo one, as the Beaſt is ſaid to be the devill; and therefore when the Angel comes to declare what the Beaſt is, in the fore-mentioned place, ſaies he, The Beaſt ſhall aſcend out of the bottomleſſe pit. It is not ſaid he ſhall receive his authority from him that aſcends out of the bottomleſſe pit, (though that be the meaning of it, as before appears:) but He ſhall aſcend out of the bottomleſſe pit; to ſhew the oneneſſe of the devil, and the Beaſt. Thus the myſterie of the Beaſt is unfolded; and it appears, that the Beaſt is a wicked one, that hath a deviliſh power, and authority, and is one with the devil.

p. 51This is he of whom it is ſaid, All the world wondered after the Beaſt; and worſhipped the Dragon that gave power unto the Beaſt; and worſhipped the Beaſt ſaying, Who is like unto the Beaſt? Who is able to make warre with him? And of whom it was ſaid, That there was given unto him a mouth ſpeaking great things, and blaſphemies; and power was given unto him to continue fourty and two months, &c. As you have it pages 46, and 47.

But ſecondly, If it be queried, What that Woman is, that is ſaid Chapter 17. 3. to ſit upon this Beaſt?

We have an Anſwer to this, in the 18, verſe of this 17. Chapter, in theſe words: And the Woman which thou ſaweſt, is that great City which raigneth over the Kings of the earth. Now what that great City was, that did then raign over the Kings of the earth; though it were not ſo apparent in ſeverall other hiſtories as it is; yet the Scriptures could ſufficiently inform us: for it informs us, that Tribute was paid to Caeſar; Matth. 22. 17. And that becauſe Caeſar was he that raigned over the kings of the earth, the Jews ſaid to Pilate, If thou let this man go, thou art not Caeſars friend. And that Paul appealed to Caeſar, as being the higheſt authority that then was: as p. 52appears, Acts 25. 10, 11. Now the place where Caeſars royall ſeat was then, was the City of Rome, as appears in that Paul was ſent thither. So that Rome was the City that then raigned over the Kings of the earth. And therefore it was that it was accounted ſuch a priviledge to be a Roman, Acts 22. 25, 26.

Now ſince it is clear in Scripture; (and all hiſtories do acknowledge it,) that Rome was the great City that raigned over the Kings of the earth; Then it appears, That Rome is that Woman that is ſaid to ſit upon the Beaſt. Now this being apparent, it doth appear the more clearly what the Beaſt is.

It was clear before, That the Beaſt was a wicked one in whom the Devill raigned, that had received power, and a ſeat, and great Authority from the Devil: but it did not ſo clearly appear who that wicked one in particular is. But here it appears that it is particularly he upon whom the City of Rome ſitteth: he that ſupports it.

Now it is apparent that it is that wicked one the Pope, that is the ſupport of the curſed City. He it is that bears her up in her pompe, and pride, and filthy abominable, Sodomiticall practiſes. He is the Beaſt upon which that great Whore ſitteth. And the p. 53City of Rome hath been, and to this day is ſuch a fountain of filthineſſe, and whoredoms, and all curſed abominations: as this name appears ſo perſpicuouſly in her forehead, as he that runs may reade it, MYSTERIE, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. And it is apparent, that She is drunken with the blood of Saints, and the blood of the Martyrs of Jeſus.

But thirdly, If the Queſtion be, What the ſeven heads of the Beaſt are?

The Angel gives an anſwer to that, at the 9, verſe of the 17. Chapter. The ſeven heads are ſeven mountains upon which the Woman ſitteth. The Woman being the City of Rome; the ſeven heads of the Beaſt, are ſaid to be the ſeven mountains upon which that City was built. And with this Hiſtorians agree, … ſay, that the City of Rome was founded upon ſeven mountains. Now theſe may as properly be ſaid to be the ſeven heads of the Beaſt; as the ten Kings may be ſaid to be his ten horns: as will appear by and by.

Fourthly, If it ſhould be enquired, What the ten horns are, mentioned Chap. 12. 3. and 13. 1. & 17. 3?

p. 54The Angel anſwers that in the 12, verſe of the ſeventeen Chapter, in theſe words: And the ten horns which thou ſaweſt are ten Kings, which have received no Kingdome as yet, but receive power as kings one hour with the Beaſt. Theſe have one minde, and ſhall give their power, and ſtrength unto the Beaſt; theſe ſhall make war with the Lamb, &c. In theſe words the Angel unveils this alſo, and tels us, that thoſe which are myſteriouſly expreſt by the ten horns of the Beaſt, are the ten Kings, which did give up their power, and ſtrength unto the Beaſt with one conſent, & one mind, and thus it came to paſſe: for when the devil gave the Pope that power, and authority, whereby the Emperor of Rome was ſubjected to him, then the ten Kingdomes that were under Rome, did likewiſe willingly give up their power to him alſo; and were ſubjected to the Beaſt, and as he, ſo they alſo made warre with the Lamb the Lord Jeſus in his Saints: and ſo became the ten horns of the Beaſt, by which he became the more dreadfull, and terrible: for he had not been ſo dreadful, if he had but only had the ſtrength of his ſeven heads, of that great City that is ſeated upon ſeven hils: but having theſe ten horns alſo, theſe ten Kingdoms he was become very terrible.

p. 55But fifthly, If it ſhould be queried, What the many waters are upon which the Woman ſitteth, mentioned Chap. 17. 1. & 13. 1?

The Angel anſwers that alſo, in the 15. verſe of the 17. Chapter, in theſe words: The waters which thou ſaweſt where the Whore ſitteth, are peoples, and multitudes, and nations, and tongues. So that this is not left in the myſterie neither; but the Angel plainly declares, That by the waters is meant the peoples, and nations, and multitudes, and tongues. And the Whore is ſaid to ſit upon them; becauſe they have willingly ſubjected themſelves unto her, to be as it were vaſſals to her.

Now by this time it appears from theſe 12, 13, and 17. Chapters, what thoſe Gentiles (mentioned in the text, to whom the Temple, and the holy City was given,) are in particular: for it appears that as though the Church of old had many enemies, yet they were particularly given to the Babylonians, the Chaldeans: So now, the Church is particularly given to be trodden under foot of myſticall Babylon, Rome, and of that wicked one the Pope, that hath received from the devil, his power, and his ſeat, and great authority.

p. 56Now that theſe particular enemies did as the text declares, Tread the holy City under foot, appears alſo in theſe following paſſages:

Rev. 12. 13, 14, 15. The Dragon perſecuted the Woman, which brought forth a man-childe: and to the Woman were given two wings of a great Eagle, that ſhe might flee into the wilderneſſe, into her place, where ſhe is nouriſhed for a time, and times, and half a time from the face of the ſerpent; and the ſerpent caſt out of his mouth water as a flood after the Woman, that he might cauſe her to be carried away of the flood. That by the Dragon here mentioned, is meant the Pope who is one with him, appears page 49. 50.

Now he is here ſaid to perſecute the Woman, (the Church) that is cloathed with the Sun, and the Moon under her feet. And this wicked one perſecutes the Church, as ſhe is thereby driven into the wilderneſſe: that is, into a deſolate, bewildred, barren, and ſad condition; and that, ſo long as the Beaſt remains: (for that's the meaning of a time, times, and half a time, as will appear in what follows,) as if it were not poſſible for the Church to be in any other then a wilderneſſe condition, untill the ruine of the Beaſt, and the fall of Babylon were come. And when he had driven the Church into that p. 57deſolate wilderneſſe condition, he was not therewith ſatisfied, but caſt out water as a flood after her, that he might cauſe her to be carried away with the flood. And hath it not been even thus? Did not that ſcarlet coloured Beaſt ſo perſecute the holy City, all the Saints of God ever ſince his firſt riſe, as that they have been in a deſolate, ſad, wilderneſſe condition ever ſince? And yet is he not ſo ſatisfied, but is ſending out of his floods of malice, and fury after the Saints; and would ſwallow them all up if it were poſſible.

Again, Chapter 12. 17. he is ſaid, To be …roth with the Woman, and to make war with the remnant of her ſeed, which keep the Commandments of God, and have the teſtimony of Jeſus Chriſt. And Chap. 13. 6, 7. And the Beaſt opened his mouth in blaſphemy againſt God, to blaſpheme his name, and his tabernacle, and them that dwelt in heaven; and it was given unto him to make war with the Saints, and to overcome them. And hath not that Beaſt, the, Pope punctually done as is here ſpoken of him, in opening his mouth in blaſphemy againſt God, to blaſpheme his name and his Saints? Hath he not ſaid himſelf was the head of the Church, and that he could forgive ſins, with many other blaſphemies? p. 58And hath not he made war with the Saints, which kept the Commandments of God, and the teſtimony of Jeſus Chriſt? Have not they been the only ones with whom he hath made war? The moſt vileſt, and moſt abominable perſons were moſt nouriſhed by that curſed Beaſt; and the moſt precious Saints have been moſt hated, and hath he not alſo overcome them? For, for this twelve hundred years he hath ſo overcome them, as they never had power to riſe up againſt him untill of late. Again, Chap. 17. 6. the great Whore is ſaid to be drunke with the blood of Saints, and with the blood of the Martyrs of Jeſus. And Chap. 18. 24. It is again ſaid of Babylon, the City of Rome, the great Whore, That in her was found the blood of Prophets, and of Saints, and of all that were ſlain upon the earth. And moſt evident it is, That Rome hath not only made others drunken with the cup of her abominations, and filthineſſe of her fornications; but is her ſelf drunken with the blood of the Saints, and the blood of the Martyrs of Jeſus, which ſhe hath taken in greedily, and eagerly, and in her it will be found, when with violence ſhe ſhall be thrown down, and become the habitation of devils, and the hold of every p. 59foul ſpirit, and a cage of every unclean and hurtfull Bird. Thus by this time it appears by whom, and how the holy City hath been troden under foot.

And the holy City ſhall they tread under foot, fourty and two moneths.]

It being apparent, what the enemies of the Church are, and that they have troden the Temple, and holy City under foot. The next thing to be cleared, is the time how long thoſe enemies of the Church were to tread her under foot. And that is heer ſaid to be fourty and two moneths. Now what the meaning of this is, will more clearly appear, by comparing it with four other paſſages in the prophecy of this Book. One is Chap. 12. 6. And the woman fled into the wilderneſſe, where ſhe had a place prepared of God, that they ſhould feed her there a thouſand two hundred and threeſcore daies. A ſecond, Chap. 12. 14. And to the woman were given two wings of a great Eagle, that ſhe might flee into the wilderneſs: into her place; where ſhe is nouriſhed, for a time, and times, and halfe a time, from the face of the Serpent. A third, is Chap. 11. 3. And I will give power unto my two Witneſſes, and they ſhall propheſie a thouſand two hundred and threeſcore daies, cloathed in ſackcloth. A fourth, is Chap. p. 6013. 5. And there was given unto the Beaſt, a mouth ſpeaking great things, and blaſphemies; and power was given unto him to continue fourty and two months. & it was given unto him to make war, &c.

Now the text ſpeaks of the afflicted condition of the Church, under the expreſſion of being trod under foot: and the firſt of theſe paſſages ſpeaks of the afflicted condition of the Church, under the expreſſion of flying into the wilderneſſe; becauſe of the perſecution of her enemies. The ſecond of theſe paſſages, ſpeaks likewiſe of the afflicted condition of the Chuch, under the ſame expreſſion as the former, of fleeing into the wilderneſſe. The third of theſe expreſſions, ſpeakes of the afflicted condition of the Church, under the expreſſion of being cloathed in ſack-cloath. and the 4. ſpeaks of the afflicted condition of the Church, under the expreſſion of the Beaſts making war with the Saints and overcoming them, and they all ſpeaking the ſame thing: the affliction of the Church, do alſo ſpeak of the ſame time of the continuance of that affliction, with this in the Text. Now in the Text, that time is expreſſed under the expreſſion of fourty and two moneths. And

In the firſt of

A thouſand two hundred and threeſcore daies.

p. 61In the ſecond of

A time, and times, and half a time.

In the third of

A thouſand two hundred and threeſcore daies.

In the fourth of

Fourtie and two moneths.

Now that theſe agree in one, appears thus.

In fourty and two moneths, accounting thirty daies to a monethmonth, there is juſt a thouſand two hundred and threeſcore daies: ſo that fourty and two moneths, and a thouſand two hundred and threeſcore daies, agree in one. Again in three years and a half, we have juſt fourty and two months, accounting twelve moneths to a year: So that a time, times, and half a time, that is, one year, two years, and half a year, which is three years and a half, agrees with fourty and two moneths. And with a thouſand two hundred and threeſcore daies. So that the time the Church was to continue under affliction, to be troden under foot, was a thouſand two hundred & threeſcore daies.

Now as the Prophet Ezekiel was to account a day for a year (Eze. 4, 5, 6.) ſo this one thouſand two hundred and threeſcore daies, is to be accounted a thouſand two hundred and threeſcore years.

p. 62So then whereas in the Text it is ſaid, that the Church ſhould be troden under foot fourty and two moneths by the Gentiles; that is particularly, by that wicked one the Pope, and his adherents, the myſticall Babylonians: the meaning of that fourty two moneths is, A thouſand two hundred and threeſcore years. And it muſt of neceſſity be acknowledged to be ſo; for the Beaſt hath troden the holy City under foot, for above twelve hundred years already.

Verſe. 3.

And I will give power unto my two Witneſſes, and they ſhall propheſie a thouſand two hundred, and threeſcore daies cloathed in ſackcloth.]

That this word (My two Witneſſes) cannot be confined onelyonly to two men, that ſhould be the Witneſſes of Chriſt Jeſus; is moſt apparent: becauſe they are ſaid to continue ſo long, as the holy City was to be troden under foot of the Beaſt; which is a thouſand two hundred and threeſcore years. Now twelve hundred years, is a terme of time which no man ever lived when men lived longeſt: much leſſe ſince the flood, therefore p. 63ſince the two Witneſſes are ſaid to continue twelve hundred and ſixty years; they cannot be confined onelyonly unto two men, but do include all the Saints, that have been Witneſſes of the truths of Jeſus Chriſt, ever ſince the Beaſt began to perſecute the Church: for Jeſus Chriſt during all that time, did never leave himſelf without witneſſes, though for the moſt part of that time, the number of them were very ſmall, in compariſon of the falſe prophets of the Beaſt: which may be the reaſon, why they are here expreſt by the ſmalleſt of numbers, the number two. But I ſay, Jeſus Chriſt hath never left himſelf without Witneſſes; but hath had ſome at all times, that have been witneſſes of his truths, in oppoſition to the Beaſt. And thoſe are they, that are here in the text ſaid to propheſie, a thouſand two hundred, and ſixty daies. Now as this text holds forth, That Jeſus Chriſt hath had Witneſſes, during all the raign of the Beaſt, and the perſecuted condition of the Church: ſo other paſſages in this propheſie confirm it, as Chap. 8. 9. I ſaw under the Altar, the ſouls of them that were ſlain for the word of God, and for the teſtimony which they held. Theſe were ſome that had witneſſed, and teſtified the truths of Chriſt p. 64againſt the Beaſt, and ſealed their teſtimony with their bloud; for they were ſlain for the Word of God, and for the teſtimony which they held. And to ſhew that theſe were not all that witneſſed the truths of Chriſt, but that Jeſus Chriſt had continually ſome that were his Witneſſes, which the beaſt ſhould continually be ſlaying; it is ſaid in the 11. verſe of that Chap. That they ſhould reſt yet for a little ſeaſon, untill their fellow ſervants alſo, and their brethren that ſhould be killed as they were, ſhould be fulfilled: So that Chriſt had a further number of Witneſſes, which were alſo to honour him, by laying down their lives for his truth. And Chap. 12. 11. The Witneſſes of Chriſt, are again mentioned, for it is ſaid, That the Dragon did make war, with them which kept the commandments of God, and have the teſtimony of Jeſus Chriſt. And verſe 12. they are ſaid, To overcome the devil, by the bloud of the Lamb, (by which all Saints do overcome him) and by the word of their teſtimony: for they loved not their lives unto the death. Here it appears that the Saints did ſo witneſſe the truths of Chriſt; as they counted not their lives dear unto them, but laid them down to ſeale the truth which they held, which was a means of convincing p. 65many of the truth, and thereby they were overcomers of the Beaſt. And chap. 18. 24. when Babylon came to be throwne downe, it is ſaid, That in her was found the bloud of Prophets, and of all that were ſlain upon the earth: whereby it appears, That during all the raign of the Beaſt, he hath been ſlaying the Prophets, Witneſſes, and Saints of Jeſus Chriſt.

Thus by theſe ſeverall paſſages it is evident, That Chriſt hath had his Witneſſes during all the raign of the Beaſt; and it is apparent that this word, My two Witneſſes includes all thoſe Witneſſes of Chriſt, that have been during all the raign of the Beaſt: for they have been ſaid to propheſie a thouſand two hundred and threeſcore years.

Object. But how could all the Witneſſes of Chriſt, be ſaid to propheſie?

I anſwer, Every Saint in a ſence, may be ſaid to be a Prophet. For they are Prophets to whom God diſcovers his ſecrets: and there is no true Saints, but the ſecrets of God are diſcovered to them, Pſal. 15. 14. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. The truth is, it is the diſcoveries of God, and of Jeſus Chriſt, and of hidden truths that maketh Saints. If p. 66the Lord did not reveal his ſecrets unto poor ſouls, it would not be poſſible for them to be Saints. Now then as ſoon as the ſoul is made a Saint, it is made a Prophet: for when the Lord hath revealed himſelf unto the ſoul and diſcovered his ſecrets to it, made it to ſee the wonderfull things of his law, and cauſed it to rejoyce in the ſweet diſcoveries of his grace, the ſoul cannot chooſe but declare them to others. Yea the word is as a fire in its boſome, and it cannot hold it in, according to that rule, When thou art converted ſtrengthen thy brethren. This is ever the ſweet temper of a real Saint, he cannot but give vent to the bublings of Chriſt upon his heart: and that in oppoſing gain-ſaiers, contending earneſtly for the faith, and in the edifying, exhorting, and comforting of other Saints.

Now that this is prophecying, is moſt evident in theſe Scriptures, 1 Cor. 14. 3. He that propheſieth, ſpeaketh unto men to edification, and exhortation, and comfort. Now this all Saints in ſome meaſure or other can do, and ſometimes doth; though ſome Saints can doe it farre more excellently then others, yet he that ſpeaketh to edification, exhortation and conſolation, though with much weakneſſe, p. 67doth as truly propheſie as he that hath greateſt abilities. Another Scripture is Act. 15. 32. And Judas and Silas being prophets alſo themſelves, exhorted the brethren with many words, and confirmed them. Here it is evident, That to ſpeak the word of exhortation, and information, to the confirming of Saints in the truth, is to propheſie: for Judas and Silas are ſaid to exhort and confirm the Saints, as they were Prophets. Another paſſage to this purpoſe is Revel. 19. 10. For the teſtimony of Jeſus is the ſpirit of propheſie. This paſſage gives a moſt clear anſwer to the queſtion, What is it to propheſie? The Angel had ſaid, Chap. 18. 24. That in Babylon was found the bloud of Prophets, and of Saints. Now here he makes it to appear, what the Prophets were that Rome had ſlain; namely, they were they that had the teſtimony of Jeſus; for (ſaith he) The teſtimony of Jeſus is the ſpirit of propheſie. So that all Saints that have the teſtimony of Jeſus, have the ſpirit of propheſie: and ſo all that were ſlain for the teſtimony of Jeſus, were they that did propheſie in ſackcloth.

I will give power unto my two Witneſſes, and they ſhall propheſie a thouſand two hundred and threeſcore daies clothed in ſackcloth.]

p. 68Jeſus Chriſt having in the former verſe, declared that the holy City ſhould be troden under foot, which is the afflicted condition of the Church, he doth here declare, what ſupplies they ſhould have in that condition: in that he ſaies that he would give unto them this gift, that they ſhould propheſie. Though they are to be deſtitute of outward comforts and outward liberties by the enemies perſecuting of them, yet they are to have inward comforts: the Lord will reveal his ſecrets to them, which ſhall exceed all outward comforts; they ſhall have the teſtimony of Jeſus, which is the ſpirit of propheſie.

I will give unto my two Witneſſes, and they ſhall propheſie a thouſand two hundred and threeſcore daies.]

That this one thouſand two hundred and threeſcore daies, is a thouſand two hundred and threeſcore years, appears in pag. 59, 60, &c. Where it is evident, that it is the ſame term of time with that in the former verſe, and with that in former paſſages of this book; and that the meaning of them all, is a thouſand two hundred and threeſcore years, there appears.

p. 69Cloathed in ſackcloth]

While the Church was in the materiall Babylon, they were in a ſad and mourning poſture; for they wept and hung their harps on willows, and could not ſing the ſongs of Sion: So the Church now being in myſticall Babylon, and inſulted over by their enemies, God having for a time given them to be troden under foot by them, they are in mourning, ſad and ſable garments; clothed in ſackcloth: though they inwardly enjoy the diſcoveries of the boſome ſecrets of the Father, the comforts of the Spirit, though they have the Spirit of propheſie: yet they propheſie in ſackcloth, their out-ſide, their cloathing is ſackcloth, to the outward eye they are in a ſad poſture: and they cannot be otherwiſe, while they are under the power and tyrany of Babylon.

Verſe 4.

Theſe are the two Olive-trees]

Theſe, that is, theſe two Witneſſes, are the two Olive-trees. In that they are ſaid to be (the) two Olive-trees, it implies it hath reference unto ſome paſſage of Scripture, p. 70wherein there is a former mention of them. Now the place where they are mentioned, is Zech. 4. ſo that Zechariah doth propheſie of theſe two Witneſſes, under the expreſſion of two Olive-trees; and therefore the holy Ghoſt mentioning the Witneſſes here, declares, that theſe are they that are elſewhere called the two Olive-trees. Now in that place, Zech. 4. 4. we finde that the Prophet doth ask the Angel, What theſe be? And then the Angel makes this anſwer, This is the word of the Lord unto Zerubbabel, ſaying; not by might, nor by power, but by my ſpirit, ſaith the Lord of hoſts: Who art thou, ô great mountain? Before Zerubbabel thou ſhalt become a plain, and he ſhall bring forth the head ſtone thereof with ſhoutings, crying, Grace, Grace unto it. Now this is ſomewhat a myſterious anſwer; but thus much appears in it: That though the Saints ſeem to be little in the eyes of men, and their enemy (whether it be the materiall Babylon, or the myſtical Babylon) ſeem to be a great mountain, as if it were impoſſible for the Saints to remove their mountainous enemy: yet they ſhall be removed out of their way, the great mountain ſhall become a plain before them; and thoſe Saints that ſeem to be little, but as an handfull to a mountain, they ſhall when the p. 71great mountain is become a plain; again, become a glorious Temple, and when it ſhal be thus, there ſhall be ſhoutings, crying, Grace, Grace unto it. And this appears to be ſpoken of the two Witneſſes in the Text; for they have ſeemed to be ſmall and little, and their enemy a great mountain: but undoubtedly this mountain ſhall become a plain before them, and they ſhall again become a glorious Temple, a mountain of holineſſe, the praiſe of the whole earth. But the Prophet at the 12 verſe, is ſaid again to ask the Angel, What the Olive-branches are? and receives this further anſwer: Theſe be the two anointed ones, that ſtand by the Lord of the whole earth: here is another deſcription of them, in which it is moſt evident, that by the two Olive-trees is meant the Saints, Servants and Witneſſes of Jeſus Chriſt; for this is a plain character of Saints; for firſt, Saints are anointed ones, and are ſaid to be anointed, 2 Cor. 1. 21. and are ſaid to have received an unction from the holy One, 1 Joh. 2. 20. Again ſecondly, as Saints are anointed ones, ſo it is they only that can come into the preſence of God; it is they only that can enter into the Holy of Holies, by the new and living way, which Jeſus Chriſt hath made for them.

p. 72Now by this time it is clear, That by the two Olive-trees, is meant all Saints: for they are anointed ones, and they ſtand in the preſence of God; they then are the two Olive-trees, which have propheſied, cloathed in ſackcloth, and though they have been but as a handfull, compared with that great mountain the Beaſt, ſo that they could not prevail by might, nor by power, yet by that unction, by that anointing, that Spirit that is upon them they ſhall prevail.

Theſe are the two Olive-trees, and the two Candle-ſticks]

Theſe Witneſſes are alſo ſaid to be candle-ſticks, becauſe all Saints as they are anointed ones, ſo they are the light of the world, Mat. 5. 14. they are light in the Lord, and they ſhine as lights amidſt a crooked and perverſe generation.

Theſe are the two Olive-trees, and the two Candleſticks, ſtanding before the God of the earth.]

The wicked (ſaith the Pſalmiſt) ſhall not ſtand in thy preſence, neither ſhall evil dwell with thee. It is indeed onelyonly the prerogative of thoſe holy ones, that are waſhed in the bloud of the Lamb, that are unblameable and unreprovable in his ſight: and to theſe doth hee hold out the golden ſcepter of his grace, and p. 73theſe do ſtand in the preſence of the Lord of the whole earth.

Verſe 5.

And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies.]

The Saints in a ſence, are the Judges and Executioners of their enemies. Behold a King, ſaith the Prophet (Iſa. 32. 1) ſhall raign in righteouſneſſe, and Princes ſhall rule in judgment; ſpeaking of the raign of the Lord Jeſus, and his Saints ruling with him, ſo that as he judgeth, ſo doe they; and they paſſe ſentence with him upon their enemies, and therefore is it here ſaid, If any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: That is, that breath of the ſpirit that proceedeth out of their mouth, in their praiers doth both pronounce the ſentence and bring down the fire of wrath upon their enemies. And this is clear, Revel. 8. 3. for there it appears, That when the praiers of all Saints were offered upon the golden Altar, that then the Angel took the Cenſor, and filled it with fire of the Altar, and cast it into the earth, and there were voices, and thunderings, and p. 74lightnings, and an earth-quake. So that this is the power that Saints have to devour their enemies, and though their enemies be never ſo high and potent, yet they are not ſo high, nor ſo potent, but they can reach them, either to kill or deſtroy them, or to binde and impriſon them. And this is further witneſſed unto by the Pſalmiſt, Pſalme 149. 6, 7, 8, 9. where ſpeaking of the Saints, ſaies he, Let the high praiſes of God be in their mouths, and a two-edged ſword in their hands, to execute vengeance upon the Gentiles, and puniſhments upon the people, to binde their Kings with chains, and their Nobles with fetters of iron; to execute upon them the judgement written: This honour have all his Saints. Here the Pſalmiſt ſpeaks of executing vengeance upon the Gentiles, and puniſhments upon the people, of binding Kings in chains, and Nobles in fetters of iron. Why? Who muſt doe thus? Muſt it not be ſome great and mighty Potentate? No, but this is to be done by Saints, and that not only by ſome Saints, but as well by the weakeſt of Saints, as by the ſtrongeſt; For this honour have all his Saints. All Saints doe execute vengeance upon their enemies; If any man will hurt them, fire proceedeth out of their mouth; from their p. 75praiers proceedeth a fire of wrath, and devoureth their enemies.

And if any man will hurt them, he muſt in this manner be killed.]

As a fire proceedeth out of their mouth, that devoured their enemies in general: ſo if any man will hurt them, he muſt in the ſame manner be killed, that is, by the fire that proceedeth out of their mouth.

Verſe 6.

Theſe have power to ſhut heaven, that it rain not in the daies of their propheſie.]

As the fire mentioned in the former verſe, was not material fire, but it was myſtically ſpoken: ſo the rain here mentioned, is to be myſtically underſtood, as it is in ſeverall places of Scripture. I will cite but only two places, for they will be ſufficient: and in both of them, what is to be underſtood by water or rain, is declared. As Iſa. 44. 3. I will pour water upon him that is thirſtly, and flouds upon the dry ground. Now would we know, what is here meant by water and flouds? it follows in the next words, I will pour my ſpirit upon thy ſeed, and my bleſſing upon thine offſpring. p. 76So that here the Spirit, and the bleſſings of heaven are expreſſed by water, and by flouds. The other place, is Joh. 3. 38, 39. He that beleeveth on me, as the Scripture hath ſa…d, out of his belly ſhal flow rivers of living water. The next verſe explains this, This he ſpake of the Spirit, which they that beleeve on him ſhould receive. So that we ſee what the Scripture means by water, when it ſpeaks myſtically of it: ſo that it is in this ſence, that the Saints are ſaid here during the prevalency of the Beaſt, to ſhut heaven that it rain not: for it cannot be underſtood of materiall rain, for that hath been extended to the unjuſt, as to the juſt: and if materiall rain ſhould be with-held, the Saints and Witneſſes might have as well ſuffered by the with-holding of it, as others: no, it is not the with-holding of materiall rain, but a greater judgement then that: for as the Saints had power to bring a fire of wrath upon their enemies: ſo to ſhut up the rain of ſpirituall bleſſings, that the flouds of the ſpirit do not deſcend upon them. But whereas the Saints are like the tree, that is planted by the rivers of water, that is alwaies green and flouriſhing; their enemies are for want of theſe waters, as a dry tree that brings forth no p. 77fruit, and muſt be hewen down and caſt into the fire.

That it rain not in the daies of their propheſie]

We ſee what the daies of their propheſie is, at the third verſe, where they are ſaid to propheſie, cloathed in ſackcloth, a thouſand two hundred and threeſcore daies: which hath been ſhewed to be ſo many years, which is the tearm of time which the Gentiles, the Beaſt is to prevail, and the holy City, the Saints are to be troden under foot; theſe we ſee are ſaid to be the daies of their propheſying, cloathed in ſackcloth; not but that they might propheſie after that time is expired: but thoſe were the daies of their propheſying in ſackcloth, becauſe they are troden under foot, and they are given to the Beaſt, the Babylonians, and during theſe daies of their propheſying in ſackcloth, they have power to ſhut heaven, that it rain not ſpirituall bleſſings upon their enemies. And hath it not been even thus? Hath not the Beaſt, and all his adherents been as dry trees, and have they not continued to be ſo, without ever obtaining a drop of ſpirituall grace? Have they not been as the dry ground, obdurate and hardened in their helliſh waies? inſomuch as it is to be p. 78admired, that they ſhould ſo continue without any relenting or returning for ſo many hundred years, although they have had the Scriptures, and many of them great outward parts and abilities, and the writings of many precious Saints; which are means by which God uſes to worke; but none of theſe means could work any thing, becauſe they had the Heaven ſo ſhut, that none of the waters of the Spirit did deſcend upon them. Therefore it was that the letter of the Word, and all other advantages could doe nothing, for they are all nothing without the Spirit.

And have power over waters, to turn them to bloud]

This is another plague diſtinct from the former (but it is alſo myſtically expreſſed) therfore theſe waters, are not thoſe that are ſaid to be ſhut up from them: for it is not poſſible for them to be turned into bloud: that is, to be made uſeleſſe, as waters are, when they are turned into bloud: but they are thoſe waters which their enemies the Babylonians made uſe of, in ſtead of the waters of the Spirit: And what were they? It were their Canons, and Decrees, and Conſtitutions which they gave forth, as equivalent p. 79unto the very dictates of the Spirit it ſelf: and they declared them to be of as great authority, and of theſe waters they made all that did adhere to them to drinke: and with theſe waters they contented themſelves, never caring for the waters of the Spirit. Now the Saints had power over theſe waters, to turn them to bloud; which they did by the Spirit of propheſie which they had; whereby they did ſo hold forth the Teſtimony of Jeſus Chriſt, in the purity of it, as all the Romiſh Doctrines, and Popiſh Canons were turned to bloud, rendered uſeleſſe unto others, and diſcovered to be corrupt. And this is that which was done by thoſe Angels or Saints, that poured out the ſecond and third viols. Revel. 16. 3, 4.

And to ſmite the earth with all plagues, as often as they will.]

How Saints may be ſaid to ſmite the earth, or earthly men with all plagues, doth in part appear page 72. where it appears, That they doe it by their praiers: for when the praiers of the Saints aſcended up before God, then it is ſaid, Revel. 8. 5. That fire was caſt upon the earth, or earthly men, and produced dreadfull effects; as voices and p. 80thundering, and lightnings, and an earthquake. Thus Saints doe ſmite the Earth with all plagues by their praiers. But they doe not only ſmite the Earth by their praiers, but alſo by their propheſying, and holding forth the Teſtimony of Jeſus Chriſt: for by the earth here ſpoken of, is peculiarly expreſſed thoſe earthly men, that in a more eſpecial manner trod the Saints under foot. Now they (as before appears) were the Beaſt, the Pope, and his Complices, the Babylonian Romans, and all that were of that faction. Now theſe the Saints do ſmite with all plagues, by their holding forth the Teſtimony of Jeſus Chriſt againſt them (as well as by praying againſt them:) for thereby is their Doctrine diſcovered, to be a pack of abominable lies; and this proves a plague unto them, and this pains them at the very heart: for by this plague, they are like to die, it is like to prove a mortall diſeaſe unto them, and therefore is very grievous, Revel. 12. 11. The Saints are ſaid to overcome the Dragon by the bloud of the Lamb, and by the word of their Teſtimony; for they loved not their lives unto the death: Whereby it is evident, That by holding forth the Teſtimony of Jeſus Chriſt, and ſealing it with their bloud, the p. 81Saints doe ſmite the devil in the Beaſt, ſo as to overcome him. And thus by their praiers, and by the word of their Teſtimony, Saints doe ſmite the earth, that is, their Babylonical enemies with all plagues as often as they will.

Verſe 7.

And when they ſhall have finiſhed their teſtimony.

It is but a prefixed terme of time, as appears in the third verſe, That Jeſus Chriſt will have his people propheſie in a deſpicable, ſad, and low condition, cloathed in ſackcloth: and that is ſo long as the Beaſt is to continue, as appears by comparing the third verſe of this Chapter, with the fifth verſe of the thirteenth Chapter: and that tearm of time which the Beaſt was to continue, and the Saints to be troden under foot, and to propheſie in ſackcloth, is a thouſand two hundred and threeſcore years, as appears, page 62. Now this 1260. years, being added to the year wherein the Beaſt received his devilliſh power, and ſeat, and great authority, in the raign of Phocus the p. 82Emperour: which was, as ſay Hiſtorians, in the year 404. I ſay adding to this, 1260. it makes up, 1664. And this year, 1664 ſhould be the year wherein the Witneſſes ſhould finiſh their giving Teſtimony, Cloathed in ſackcloth: If this 1260 years ſhould be computed according to the rule of Aſtronomers, allowing 365 daies to a year, and to every fourth year adding a day more. But we finde that the holy Ghoſt in this propheſie, not obſerving that rule, doth allow but 360 daies to a year, and according to that rule, 1260 daies to three yeares and an half.

And therefore in computing the time of the Witneſſes, propheſying in ſackcloth, we are to obſerve the rule which the holy Ghoſt here laies down, to allow 360 daies to a year, and ſo the time of the Witneſſes propheſying in ſackcloth, is to expire eighteen years, and almoſt an half, ſooner then as by the other account: and ſo the beginning of the year 1645. was the time when the Witneſſes propheſying in ſackcloth, and of being troden under foot of the Beaſt, and his adherents did expire.

p. 83And when they ſhall have finiſhed their Teſtimony, the Beaſt that aſcendeth out of the bottomleſſe pit]

That the Pope is the Beaſt that aſcended out of the bottomleſſe pit, is made evident, in p. 49, &c. And therefore it is the Pope, that is expreſſed here alſo, by the name of the Beaſt that aſcendeth out of the bottomleſſe pit.

The Beaſt that aſcendeth out of the bottomles pit, ſhall make war againſt them.]

This warre which is here mentioned, that the Beaſt was to make againſt the Witneſſes, the Saints of Jeſus Chriſt, is the late warre that hath been by him made in Ireland and England, as will perſpicuouſly appear, by comparing it with that deſcription of it, which is given in this and the following verſes.

And firſt that this warre was made by the Beaſt that aſcended out of the bottomleſſe pit, that is, by the Pope, is moſt evident: For,

Firſt, What is done by any of the ten Kingdomes, that are of his hornes is his act. And

Secondly, Whatever is done by his inſtigation, is done by him: Now in both theſe reſpects, the warre late in England, p. 84and in Ireland is the Beaſts warre. For

Firſt, All that have acknowledged any Kingdoms to be the horns of the Beaſt, have acknowledged England to be one of them. Therefore this warre being made by the authority of one of the ten horns of the Beaſt, was made by the Beaſt.

But it may be objected: But England was fallen from Rome before the warre, which was begun in 1641. for Queen Elizabeth long ſince caſt off the Popes Supremacy, and it was never ſince acknowledged by the Kings of England; and together with the Popes Supremacy, was the Popiſh Canons and Decrees rejected, and for matter of Doctrine, the Doctrine embraced in England, was purely refined from the dregs of mens inventions, And how could England then be ſaid, (theſe things being done) to be one of the horns of the Beaſt, and a part of the Babylonicall City of Rome?

Anſw. Although England had done theſe things, yet England was ſtill one of the horns and a part of that City. And this will appear, if we conſider, what it was that made the Biſhop of Rome to become the Beaſt, and what made the City of Rome, to become the myſticall Babylon. Now the Biſhop of p. 95Rome did then become the Beaſt, when he did receive from the devil (for Jeſus Chriſt never gave it him) a power to exerciſe authority, over the conſciences of all that did profeſſe Chriſtianity: and by this power he did oppreſſe, and trouble, and afflict the precious Saints of Jeſus Chriſt; by this means alſo did Rome become the myſticall Babylon; for heerby did it enſlave, and vaſſalize the Saints, as Babylon of old did the Church that then was: and then conſequently all the ten Kingdomes, that did exerciſe this authority over the conſcience, did thereby become a part of Babylon, and the horns of the beaſt; by which he did puſh, and gore, and deſtroy the Saints of Jeſus Chriſt. And hereby was the holy City troden under foot.

Now then, though Queen Elizabeth caſt of the Popes ſupremacy, and a great part of his deviliſh doctrine; yet England did notwithſtanding remain one of the horns of the Beaſt, and a part of Romiſh Babylon: becauſe there was a party retained, which did exerciſe authority over the conſciences of Saints; which hath proved a great bondage to them, and hath perſecuted the Saints, as the Beaſt was wont to do: for even p. 86in Queen Elizabeths daies, there were ſome Saints perſecuted, that did ſcruple in ſome things to conforme to the Biſhops; though the Biſhops then, were not ſo bad as they have been ſince: but ſince the Biſhops grew worſe, and worſe, and became more prophane, and filthy, and wicked (as all that uſurp authority over the conſciences do, and as the Biſhop of Rome did) I ſay ſince Queen Elizabeths time, that they grew worſe and worſe, they have growne higher, and higher in the perſecution of Saints; ſo that a reall godly Miniſter could ſcarce be ſuffered to abide in the Kingdome: but many were fain to flie to Holland, and New England, and other places; and thoſe that did abide in the Kingdome, were exceedingly perſecuted. And thus England did remain a horn of the Beaſt, and a part of Babylon; becauſe there was a power retained, that did exerciſe authority over the conſcience.

And heerby it is evident, That the late war in England and Ireland was made by the Beaſt. For

Firſt, That war was made by one of his horns, England being then a horn of the Beaſt. And

p. 87Secondly, This war was made by the Beaſt: becauſe it was by his inſtigation; for it was evident that this war was, Bellum Epiſcopale, the Biſhops war; and that they together with the Queen, acted for the Beaſt, and were thereunto inſtigated by him: and to that end the Popes Nuncioes, and Jeſuites were ſo long reſident in England, and Ireland; and all the Papiſts in England and Ireland, were violent in the proſecution of it. So that this is clear, that the late war in England and Ireland was made by the Beaſt.

But ſecondly, as the war in England and Ireland was made by the Beaſt; ſo it was made by him againſt the Witneſſes, the Saints, and precious ones of Jeſus Chriſt: for that which is done againſt the moſt conſiderable number of Saints, is done againſt the whole; as being the way to prevail over all. Now in England there are a more conſiderable number of the faithfull ſervants, and Witneſſes of Jeſus Chriſt; then is in any Kingdome in the World. As one truly ſaid, England is the richeſt Ship in the World; for God hath more of thoſe precious jewels in it, than he hath in any other Kingdome in the World. It is true that in other Kingdomes, as in France, and Germany, and Scotland, &c p. 88there are a vaſt number of ſuch as are called Proteſtants; but they are exceeding formall, and luke-warme generally; they are profeſſors, but few poſſeſſors of Chriſt: but for ſincere, reall Saints that walke cloſe with God, in a pious & holy converſation; England▪ exceeds all other Kingdomes in the world. Now the war being made againſt theſe, it was made againſt all the Witneſſes, againſt all Saints. Now that it was made againſt the Saints in England. is alſo evident for it was the rooting out of ſuch as were called Puritans, and Independents, and Browniſts, that was chiefly aimed at in that war; and therefore it was given out, that they would leave no more Puritans in England, then there were proteſtants in Rome. And this was made evident in all their proceedings, for the Puritans were they, againſt whom they expreſſed their greateſt malice. And ſuch as they called Puritents, were the moſt precious Saints of Jeſus Chriſt. Thus it is evident, that this warre was made by the beaſt againſt the Saints, the Witneſſes of Jeſus Chriſt.

And the Beaſt that aſcendeth out of the bottomleſſe pit, ſhall make war againſt them, and ſhall overcome them, and kill them.]

p. 89Iu this war that was made by the Beaſt againſt the Saints, and Witneſſes of Jeſus Chriſt, he did ſo prevail as he did overcome them; for at the very firſt breaking out in Ireland, there was ſuch terrible blow given unto the Saints, and they were ſo overcome, as the Beaſt, and his adherents thought themſelves ſure of overcoming all the reſt in Ireland, and England; ſo that all the reſt did then ſeem to be as dead men; and as at the beginning they overcame, ſo they continued overcoming, & keeping the Witneſſes under, for they did both prevail in the field, and exceedingly overcame them that oppoſed them, and alſo took Cities, and Towns, and Caſtles, and got poſſeſſion of County after Country; ſo that the Witneſſes whom they chiefly oppoſed, were brought to ſuch a low ebbe, as for three years and a half, they ſeemed to be as dead, as loſt, and had little hope, and leſſe confidence of overcomming the enemy, but on the other ſide, the enemy had great confidence, that the Puritants and Round-heads (as they termed them) ſhould not riſe again; for they looked upon them as dead▪

p. 90Verſe. 8.

And their dead bodies]

The Witneſſes being overcome, and brought to ſuch a low ebbe, and ſeeming to be ſo unable to recover ſtrength again to overcome the Beaſt, they were look't upon as dead bodies; as no more able to overcome the beaſt, than ſo many dead carcaſes.

And their dead bodies ſhall lie in the ſtreet of the great City, which ſpiritually is called Sodom and Egypt, where alſo our Lord was crucified]

There is a mention made of Rome, Revel. 17. 18. And there this title is given to it, The great City. And here again the ſame title is given to it, The groat City. But leaſt this ſhould not expreſſe it clearly enough; here are ſome other diſtinguiſhing characters given to it: and they are theſe:

Firſt, That it is Spiritually called Sodom; for the abominable filthineſſes, and Sodomiticall practiſes, that are in it; for the abominations of that City are ſo many, and ſo apparent; as there is no City in the world, that may ſo fitly be called by the name of Spirituall Sodom, as it.

And ſecondly, It is ſpiritually called p. 91Egypt: and this name alſo is moſt fitly given to that City; for as Egypt of old, was a houſe of bondage to the people of God; ſo hath Rome been a houſe of bondage, to the Saints, for above twelve hundred years.

Thirdly, It is diſtinguiſhed by this character, Where alſo our Lord was crucified: becauſe it was by the power of Rome, that our Lord was crucified; ſo that though it was not in Rome, but near Jeruſalem, yet Jeruſalem being then under the power of Rome, it was accounted as a part of Rome. Theſe are the characters that are given to Rome; whereby it is made evident, that this great City is Rome. Now that the Witneſſes being overcome, that their dead bodies did lie in the ſtreet of this great City is apparent; for England being one of the ten horns of the Beaſt, is a part of that great City. And ſo the dead bodies of the Witneſſes being in England, did lie in the ſtreet of that great City.

Verſ. 9.

And they of the people, and kindreds, and tongues, and nations ſhall ſee their dead bodies]

Theſe that are here expreſt by thoſe titles p. 92of the people, and kindreds, and tongues, and nations, are ſome that are diſtinct from the Witneſſes; for they are ſaid to ſee their dead bodies: ſo that they are another ſort of people, that is, they are not Saints, are not of the holy City, but of the people, and kindreds, and nations of the World.

Shall ſee their dead bodies three daies and a half]

Thoſe daies as theſe mentioned in the 3. verſe, are propheticall daies; ſo that by theſe three daies and a half, is meant three years and a half.

And they of the people, and kindreds, and tongues, and nations ſhall ſee their dead bodies three daies and a half, and ſhall not ſuffer them to be put in graves]

Theſe people, and kindred, and nations, and tongues, though they be not of the Witneſſes, and Saints; yet they are not for the Beaſt, but doe help the Saints againſt the Beaſt; for they are ſaid to keep the dead bodies of the Saints, from being put in graves: when the Beaſt had overcome the Saints ſo as they ſeemed to be quite loſt, they ſeemed to be dead: then they would not ſuffer them to be interred; though they were brought low, yet they would not ſuffer p. 93them to be brought ſo low, but kept them from being totally removed out of ſight; from being put into a condition, wherein they ſhould not be in ſuch a capacity of riſing, as when they were unburied. Sutable to this, is that paſſage, Rev. 12. 16. where it is ſaid, when the Dragon poured out waters as a floud after the Woman, that he might cauſe her to be carried away of the floud; that then the earth helped the Woman, and opened her mouth, and ſwallowed up the floud.

Here it is evident, that the Church being followed by the Beaſt, with a floud of perſecution, that the people of the earth doe keep off the fury of the Beaſt, from deſtroying the Church utterly; ſo that the people of the earth are made inſtruments of helping the Saints, againſt the perſecution of the Beaſt. And ſo it was in the late warre in England, the Lord made ſome ſuch as were but carnall, and prophane, to be inſtruments of helping the Saints, from being totally overcome of the Beaſt; for thoſe of the Saints that were in the Parliaments Army, that fought againſt the Beaſt, were but a ſmall number compared with the others in that Army, that were not Saints. And indeed p. 94it is very wonderfull to conſider, how by an over-ruling providence, the hearts of carnall men were commanded to ſtand up in the defence of the Witneſſes, againſt the Beaſt: for there were many thouſands, that did engage themſelves with the Parliament, in their defenſive warre, that were not the Witneſſes. Thus God made them of the people, and kindreds, and tongues, and nations, to be inſtruments of keeping the bodies of the Witneſſes, from being put in graves, from being put totally under the earth, under the Beaſt, although they were brought ſo low, as they were as dead in their own, and the account of the Beaſt.

Verſ. 10.

And they that dwell upon the earth, ſhall rejoyce over them, and make merry, and ſhall ſend gifts one to another]

They that were the adherents of the Beaſt, are here expreſſed by this character, They that dwell upon the earth. For this is a character moſt proper to them, and is moſt uſually uſed to expreſſe the Beaſt, and his faction, in the propheſie of this Book; as p. 95Chap. 16. 1. where the ſeven Angels, are bid to pour out their viols upon the earth, which was upon the Beaſt and his adherents, as appears throughout the Chapter, and ſo again in the 6, verſe of this 11. Chap. it is ſaid, The Witneſſes had power to ſmite the earth, with all plagues as often as they will. Which is peculiarly ſpoken of the members of the Beaſt: for it is they that the Witneſſes doe more eſpeciall plague; and ſo it is they, (I ſay) that are here thus expreſſed, They that dwell upon the earth.

They that dwell upon the earth, ſhall rejoyce over them, and make merry, and ſhall ſend gifts one to another]

The Witneſſes being overcome, and lying for dead; they that are of the Beaſt do therin rejoyce, and expreſſe a great deal of delight, that they have in it, and make themſelves as merry with it as poſſibly they may, and a mad mirth it is.

And thus they did here in England, for that three years and a half, that the Witneſſes ſeemed to be dead. For in Oxford, and other places where they that were for the Beaſt were reſident; they had feaſting, drinking healths, and ringing bels, and making bonfires, and roaring, and carouſing, and p. 96ſwearing, and curſing, and banning, and damning; and all the helliſh mirth they could invent. And why? Becauſe the Puritans, and Round-heads, and Anabaptiſts, Browniſts, and Tub-preachers (as they termed the Witneſſes) were overcome.

They that dwell upon the earth ſhall rejoyce over them, and make merry, and ſend gifts one to another; becauſe theſe two Prophets tormented them that dwelt on the earth]

The Witneſſes, Prophets, Saints, of Jeſus Chriſt, doe kill, plague, and torment thoſe that dwell upon the earth: that is, thoſe that were members of the Beaſt, and how they doe ſo, hath been ſhewed in the opening of the 5, and 6. verſes: and becauſe they doe ſo, is the reaſon why they are ſo hated of them, and why they doe ſo much rejoyce in the caſting down of them; for they cannot endure thoſe torments, that the Prophets of Jeſus, doe inflict upon them, when they hold forth the truth of Chriſt, ſo as to overthrow their deviliſh doctrines, and turn their waters into bloud; when they doe ſo hold forth the truth, as to throw down the pomp, and pride, of their Clergy: they cannot endure this, and when they doe declare againſt the ſottiſhneſſe, and blindneſſe, p. 97and prophaneneſſe of the people which they nouriſh up, and admit to partake of ſealing Ordinances: this proves a torment to them, as doth alſo the holding forth of other truths of Chriſt, which doe oppoſe them in their luſts, and in their crooked waies: and becauſe the Saints doe ſo torment the Beaſts crew, therefore doe they rejoyce ſo much when they have any hope of rooting them out.

Verſ. 11.

And after three daies, and a half, the Spirit of life from God entred into them]

As the late war made by the Beaſt againſt the Witneſſes, doth fully agree with all the circumſtances of it, laid down in the former verſes; ſo it agrees exactly with what is laid down in this verſe alſo: for after the Witneſſes had been in ſo low a condition, as they were (as Paul was when he was ſtoned) ſuppoſed to be dead, for three years and a half: they did not lie as dead a day longer, but at the very day, when the three years and a half were expired; then the Spirit p. 98of life from God entred into them, and they began to ſtand upon their feet.

For on the 23. day of October, 1641. did the Beaſt begin the war in Ireland; and he continued overcomming the Witneſſes, the Saints of Jeſus Chriſt, in Ireland, and in England, untill the 5. day of April, 1645. and from the 23. of October, 1641. unto the 5. of April, 1645. there is juſt a thouſand two hundred, and ſixty daies; which according to the Scripture account, (though not according to the Heathen account) is three years and a half compleat: and when this three years, and a half were expired; which was, I ſay, one the 5. of April, 1645. then was the reſurrection of the Witneſſes: for they having lain dead for three years and a half before; then the Spirit of life from God entred into them. And the year 1645. as it is the year wherein the Witneſſes were raiſed from the dead; ſo it is the year, wherein the term of time in which they were to propheſie in ſack-cloth, and to be troden under foot was to expire, and the year alſo wherein the prevailing power of the Beaſt over the Saints was to expire, as is made evident in the opening of the 2, verſ. pag. 60. &c. Now that one the 5. day of April, 1645. p. 99the Saints, Witneſſes, and Servants of Jeſus Chriſt, were raiſed up, and that then a Spirit of life from God entred into them, appears thus:

On the 5. day of April, 1645. the Parliaments Army, who had ſtood for the defence of the Saints againſt the Beaſt; and had bin before that time exceedingly overcome, and were brought into a very low condition at that time, being new modelled, and having a great many precious Saints in it, both eminent Commanders, inferiour Officers, and common Soldiers; and being then put under the conduct of Sir Thomas Fairfax; they then began to march againſt the enemy, and then had a Spirit of life from God, that entred into them, as did appear in all their actings afterward; for they went on with ſuch vigour, courage, life, and fortitude, as they effected every work they took in hand; defeated all the enemies with whom they did encounter; had the victory in every battle they fought; never ſate down before any City, Town, or Caſtle, but they took it in, before they raiſed their ſiege: Thus they acted like men raiſed from that dead, low, condition they were in before, And why? Becauſe now a Spirit of life p. 100from God was entred into them: and unto God did they give all the praiſe, and ſo let them doe ſtill: for they had as ſurely fled before their enemies, and been beat down as the myre in the ſtreets then, as ever they had been before, if the Spirit of life from God had not been put upon them.

Thus the 5. day of April, 1645. did the Witneſſes, the Saints, (of whom the Beaſt thought to make an utter end,) ſtand upon their feet having a ſpirit of life from God put upon them; when the Army that fought their battles, and defended their righteous cauſe, began to march againſt the Army of the Beaſt, to the overthrowing of it.

And they ſtood upon their feet, and great fear fell upon them that ſaw them]

The Saints being raiſed from the dead, from that dejected, low condition in which they were, for three years and a half; a Spirit of life from God being put upon them: they then ſtood upon their feet, to the fear, and amazement of their enemies. Before indeed the Saints did lie dead in the ſtreet, and were as the ſtreet to them that went over them: but ſince the Spirit of life from God entred into them, they have ſtood upon their feet; and as men that ſtand upon their p. 101feet, ſo long as they doe ſtand upon their feet, are not in a capacity of being trod under foot of men: So the Witneſſes, and Saints of Jeſus Chriſt, ſince they ſtood upon their feet, could not be troden under foot of men. Though they have been troden under feet a thouſand two hundred, and threeſcore years, and the Beaſt hath had power ſo long to trample them under feet; yet ſince the Spirit of life from God entred into them, and they ſtood upon their feet, it was not poſſible for the Beaſt, nor any of his adherents, ſo to trample them under foot any more.

And they ſtood upon their feet, and great fear fell upon them which ſaw them]

The Witneſſes ſtanding upon their feet, as men riſen from the dead, did caſt a great fear, and terrour upon their enemies: for now they begin to fear what will become of themſelves, and their great Idoll, The Beaſt; they ſeeing the Witneſſes of Jeſus to ſtand upon their feet, fearfulneſſe doth ſurprize them▪ becauſe now they conceive that their Kingdome is going down; as indeed it is going down wonderfully, as they did rejoyce, and make merry, when they ſaw the Saints, or Puritans, as they termed them, p. 102brought into a low condition, when they lay dead; ſo now on the contrary, they ſeeing theſe Puritans, the precious Sonnes of Sion to ſtand upon their feet, now a fear, a great fear is fallen upon them.

Verſ. 12.

And they heerd a great voice from Heaven, ſaying, unto them, come up hither. And they aſcended up to Heaven in a Cloud, and their enemies beheld them]

As the Beaſt, and they that joyn with him, are in ſeverall places of the propheſie of this book, called; The earth: So the Saints, and Witneſſes of Jeſus Chriſt, are in oppoſition to the Beaſt, called, Heaven As Rev. 13. 6. it is ſaid of the Beaſt, That he opened his mouth in blaſphemy againſt God, to blaſpheme his name, and his tabernacle, and them that dwelt in Heaven. By them that dwelt in Heaven, is meant, the Saints of God, who are called, Them that dwell in Heaven. As the members of the Beaſt are called, Them that dwell upon the earth, Rev. 11. 10. And ſo Rev. 15. 5. It being ſaid (in the former verſes) of the Saints, that had gotten the victory over p. 103the Beaſt, and over his image, and over his mark, that they ſung the Song of Moſes the Servant of God, and the Song of the Lamb; ſaith John, After this I looked, and behold, the Temple of the Tabernacle of the teſtimony in Heaven, was opened. And Chap. 11. 19. And the Temple of God was opened in Heaven; and there was ſeen in his Temple, the Ark of his Testament, &c. It is evident, that in both theſe places the Saints, the Church of God, is called Heaven; for it cannot be underſtood of Heaven it ſelf; for there is no Temple. So in this verſe, whereas it is ſaid the Witneſſes heard a voice from Heaven: by Heaven, here alſo, is meant, the Church, the Saints of God. So that, the meaning of this verſe, is this, The Witneſſes of Jeſus, being raiſed from the dead, and having a Spirit of life from God put upon them; and ſtanding upon their feet like living men; that part of the Saints that in a more eſpeciall manner, acted in oppoſing the Beaſt, and had a moſt eminent Spirit of life, and courage put into them, did hear a voice from the Churches of Chriſt; from moſt of the Saints, wherein they expreſſed their great affection to them; and owned them, and embraced them in their ſocieties. They ſaid unto them, p. 104Come up hither, and they again mutually embraced them; they went into the Heavenly ſocieties of the Saints, they aſcended up to that Heaven: but it was in a cloud, it was not clearly ſeen of men, but though not clearly, yet it was ſeen by them; for their enemies beheld them; their enemies beheld them though in a cloud, in an obſcure manner.

And thus it was with thoſe Saints that were in the Army on the Parliament ſide, as before they ſtood upon their feet, and prevailed againſt their enemies, they had the praiers of all other Saints: ſo afterward, were they with great affection, received into the ſocieties of Saints, and embraced by them, and this did appear to their enemies; though not very clearly.

Verſ. 13.

And the ſame hour was there a great earth-quake.

The Kingdome of the Beaſt being called the earth, it is that earth of whom this earth-quake is ſpoken. Now this earth-quake, is ſaid to be the ſame hour when the p. 105Witneſſes being riſen from the dead, did aſcend into the ſocieties of the Saints; and were by them received, and embraced: in that ſame hour, there was a great earth-quake. The ſtate of the Beaſt hath been ſhaken before. The Witneſſes have made a former earth-quake in the Kingdom of the Beaſt, which was mentioned, Chap. 7. 5. but that is not ſaid to be a great earth-quake; but this is ſaid to be a great earth-quake. And indeed this was a greater earth-quake; a greater ſhaking to the Kingdome of the Beaſt, then any that hath been before it, as doth appear by the effects of it, mentioned in this verſe. Though it is true, this is not the greateſt earth-quake that ſhall come on the Kingdome of the Beaſt; for there ſhall be a farre greater earth-quake that ſhall come upon it: as appears, Chap. 16. 18. yet this was a very great earth-quake; a very great ſhaking to the Kingdome of the Beaſt: For in this earth-quake,

The tenth part of the City fell]

This word, The City, hath reference unto a City, formerly mentioned in this Chapter, and that is verſ. 8. and it is there ſo plainly deſcribed, as it doth evidently appear to be the myſtical Babylon.

p. 106And the tenth part]

The ten Kingdomes that were the ten horns of the Beaſt, were ten ſeverall parts of myſticall Babylon, which did raign over them. So that England being one of them, was a tenth part of myſtical Babylon.

And a tenth part of the City fell]

This was one of the effects of the earth-quake, which was occaſioned by the reſurrection of the Witneſſes, the Saints in England; it did ſo ſhake the great Babylon of the Beaſt, as a tenth part of it fell. And this moſt exactly came to paſſe, in the year of the Reſurrection of the Witneſſes, 1645. for then did the Kingdome of England (which was a tenth part of great Babylon) fall from Rome; for then was that removed from it, whereby it had continued to be a part of Babylon (the place of Saints ſlavery) namely, the power of men over the conſciences of Saints: For after the Army, which was for the Witneſſes, ſtood upon their feet, in 1645. they ſo caſt of that power that men had had over their conſciences, and over their perſons and eſtates for their conſcience ſake; as it was not poſſible for the Beaſt, nor any of his Adherents to recover that power again, over the conſciences of p. 107the Saints in this Kingdome (though they did with all their ſtrength, and greateſt induſtry endeavour it afterwards) for the Witneſſes then ſtanding upon their feet; there was ſuch an earth-quake, great Babylon was ſo ſhaken, as England fell from it; the yoke of bondage which was upon the conſciences of Saints in England, was then caſt off: And this was one effect of the great earth-quake, which there was in myſticall Babylon, at the reſurrection of the Witneſſes: that England fell from it.

Thus England is fallen from the great Whore, myſtical Babylon; and is become a preſident to the other Kingdoms; who muſt all in time, caſt off the yoke of bondage under which they are; and hate the Whore, and make her deſolate, and naked, &c. Revel. 17. 16.

And in the earth-quake were ſlain of men ſeven thouſand.]

This was another effect of the earth-quake, that as a tenth part of the City fell, ſo there were ſlain of men ſeven thouſand.

What is meant by the fall of the tenth part of the City, is already apparent, and it is not the material falling of a tenth part, of p. 108any material City, but the myſtical falling of the tenth part of a myſticall City. And ſutable to this, is the meaning of this ſlaying of ſeven thouſand men, not by the material falling of any part of a material City. But the earth-quake being a myſticall ſhaking of myſtical Babylon; this is a myſtical ſlaying of ſeven thouſand men; whereby they die myſtically, that is, ceaſe to live any longer to myſtical Babylon, being by beholding the great victory, which the Saints had over the Beaſt converted, and fallen off from the Beaſt, which ſeven thouſand men were before, either ſecretly, or openly lovers and worſhippers of the Beaſt.

But it may be objected, How doth it appear that ſeven thouſand men, or perſons were ſo converted, by the reſurrection of the Witneſſes?

Anſw. Though it doe not viſibly appear to the outward eyes of any; yet it is ſufficient to perſwade me, and ſhould be to perſwade all Saints to believe it: in that this Scripture, this oracle of Heaven, ſaith it. When there was no true worſhippers of God in Iſrael, that were viſible to Elijah the Prophet, and that then the Lord telling p. 109him, that he had left ſeven thouſand in Iſrael, who had not bowed the knee to Baal, nor had kiſſed him with the mouth; it was ſufficient to perſwade Elijah to believe it: although not one of thoſe ſeven thouſand did viſibly appear to him. Therefore much more ought Saints now, not to queſtion the truth of this; that ſeven thouſand are in this myſticall earth-quake, myſtically ſlaine, though it be not altogether ſo viſible to us (as other things are) becauſe this Scripture ſaies it. And beſides, what the Scripture ſaies in it, there is a probability of it, for it is very probable, that many are convinced, that the Witneſſes, the Saints, are Gods people, and thoſe that ſight againſt them, are enemies of God, and doe fight againſt God. I ſay it is probable, that many are convinced of this, becauſe God hath ſo owned his people, and given them ſuch victory over thoſe vile wretches that did oppoſe them, and formerly reproach them, and ſay, Where is your God? And now God appearing to be for them, when the enemy were come to ſuch a height of impiety and inſolency: there is no queſtion, but that many were convinced by it, and fell from the Beaſt, and that the number of theſe ſo fallen from the p. 110Beaſt is, no leſſe then ſeven thouſand. And this was the effect of the great earth-quake.

And in the earth-quake were ſlain of men ſeven thouſand, and the remnant were affrighted, and gave glory to the God of heaven.]

This remnant here ſpoken of, are diſtinct from the Witneſſes, whether they be ſuch as were for the Beaſt, or others; they are not of the Witneſſes, but were ſome that were affrighted at the Witneſſes, having a ſpirit of life from God put upon them; and their ſtanding upon their feet: and therefore not of them, but ſome others, and they were not of the ſeven thouſand neither, becauſe they are ſaid to be the remnant, or the reſidue. So then, the meaning of this clauſe, is this; that the raiſing up of the Witneſſes in ſuch an eminent manner, to the ſhaking of great Babylon, did ſo work upon the reſidue of people, as were not of the Witneſſes, nor of the ſeven thouſand, as that either they were affrighted at it, or had their mouths opened to glorifie God in it, or both.

And thus it was in the year 1645. the generality of people, both in the Kingdome, and in others, that either ſaw or heard of the great things God did for the Saints, were p. 111either affrighted, and amazed at it, or elſe did glorifie God in working ſo wonderfully as he did: for when God did worke ſo wonderfully, and beyond expectation, in giving victory upon victory, and ſucceſſe upon ſucceſſe unto his people; ſo as they ſeemed to be, as them that dreamed: I ſay, when God did thus, then the generality of people did admire, and acknowledge God in it, and give him the glory of it, They glorified the God of heaven, that had done ſuch great things, in ſuch an unexpected manner, and in ſo ſhort a time. And thus the remnant were affrighted, and gave glory to the God of heaven.

Verſe 14.

The ſecond woe is paſt, and behold the third woe cometh quickly.

In the 8. Chapter at the 13. verſe, it is ſaid, That an Angel did flie thorow the midſt of heaven, ſaying, with a loud voice; woe, woe, woe to the inhabiters of the earth; by reaſon of the other voices, of the trumpet of the three Angels, which are yet to ſound. And at the 9. Chapter in the former part of that Chapter, there being a deſcription of a great judgement of God, upon wicked men, ſuch as had not the p. 112ſeal of God in their fore-heads, at the 12. verſe it is ſaid, One woe is paſt, and behold there come two woes more hereafter. And now upon the reſurrection of the Witneſſes, which brings in ſuch a great earth-quake at the ſame hour with it; which gives ſuch a terrible blow to Babylon, and the Beaſt; it is ſaid in this verſe, That the ſecond woe is paſt, and the third woe cometh quickly. So that there remaineth one great woe more to come upon the**That is upon myſticall Babylonians. inhabiters of the earth. And what this woe is which is to come, now quickly upon the inhabiters of the earth wil be, appears in the following verſes of this Chap. as the taking off the Kingdoms of this world, from the Beaſt, and from all others, to be ſubjected only to our Lord, and his Chriſt; for him to raign over them for ever and ever, &c. and now, that the Witneſſes are riſen, this is to be expected, and that quickly; and that to the great joy of all Saints, and to the caſting down of all their enemies that are implacable. And thus much for the Explication of that part of the Chapter which at this time I intended to treat of. I now come to draw ſome Deducations from it, wherewith I ſhall conclude this Treatiſe.