The Revelation Revealed, Prolegomena 1 – Chapter 1
foreign, Or, PRAECOGNITA. THE REVELATION OF Iohn the Divine.
CHAP. I.
VER. I. The Revelation of Jeſus Chriſt, which God gave unto him, to ſhew unto his ſervants things which muſt ſhortly come to paſs, and he ſent and ſignified it by his Angel unto his ſervant John.
THis Book hath for Title, foreign, The Revelation of John the Divine. And here in the Entrance, I ſhall take leave to inſert ſome foreign, or preliminary diſcourſes and queſtions, which are neceſſary to be diſcuſſed, before I enter upon the Expoſition of the Body of this Book.
Queſt. 1. Whether this Book of the Revelation of John, be of Divine Authority?
2. Whether John, who in the Title of this Book is named John the Divine, the Author thereof, be the ſame with John the Apoſtle, and Evangeliſt, the beloved Diſciple of Chriſt, or ſome other perſon?
3. In the laſt place, I ſhall give a compendious view and taſte of the ſcope and deſigne of the whole Book.
1. Concerning the Divine Authority of this Book, I ſhould ſay very little or nothing unto it, well knowing how dangerous it is to move Foundation ſtones, or to queſtion the Authority of any of the Books of God, received reverently in the Churches of Chriſt from age to age, as the Canon and Rule of their Faith and Manners. If it were not that the Adverſary of old took advantage by this artifice to hinder the growth, and caſt prejudice on many of the Truths of God, and to weaken the comforts of his Saints, mainly cheriſhed and ſupported by the Propheſies in this Book. The occaſion of the firſt doubting of the Divine Authority of this Book: Hence roſe, in that it favoured the pretended Hereſie of the Chyliaſts or Millenaries, and their adverſaries endeavoured to father it rather on Cerinthus the Heretick, then the Apoſtle John, thereby, if poſſibly they might, not only enervate its Teſtimony, but quite ſhut it out for ever out of the number of the Canonical Books of God, that it might never do the Chyliaſts any ſervice more. VponUpon this ground Hyrome was the firſt that did moſt publiquely call its authority into queſtion, about the year of Chriſt 400. and that in pure oppoſition unto the Millenaries, the followers of Juſtin Martyr, Tertullian, Ireneus, Lactantius, and others of good credit and authority in the Church of Chriſt in that judgement. Secondly it became ſuſpected, as Eraſmus witneſſeth, (who in this particular, and concerning other Divine Books alſo, was very unſtable in his own Judgment) in that ſome of the ancient Greek primitive Chriſtians did not receive the Revelations as of Divine Authority; and this Hierome himſelf alſo teſtifies: But on what ſlender grounds this came to paſs, I ſhall preſently conſider: And though it is granted that ſome ancient Greek Chriſtians did not receive it, yet it was by others of the ſame age, and of the far abler parts, judgement, and integrity, numbred amongſt the Books of God, and acknowledged to have the publique ſtamp of his Spirit on it. There was one Caius or Gaius, as Euſebius witneſſeth in the fourth book of his Hiſtory, who ſaith, That this Book was written of one Cerinthus an Heretique, who held among many other errors, That after the reſurrection of Chriſt, his Kingdom ſhould become earthly and ſenſual, wherein the fleſh ſhould be ſatisfied again in all manner of concupiſcences, for the term of a compleat millenary of years. Dioniſius of Alexandria takes up this report from this Caius an obſcure perſon, and (as is thought) was one of the heretical Alogi, who denied (as Epiphanius teſtifies) the Word of God; and on the falſe report of this Caius, Dioniſius doubts of the Divine Authority of this Book: But Hierome takes up the ſame ſlender ground from Dioniſius, and doth object it ſtrongly. But I anſwer, it ſeems Hierome would admit of any ſlender teſtimony to the invalidating of the Authority of this Book, becauſe this book was the great Fortreſs of his adverſaries the Chiliaſts: yet however, though Hierome, and ſome others of ſuſpected credit, and of obſcure note, as Dorotheus, Dioniſius, Euſebius, Caius, do oppugne it, yet Epiphanius was ſo paſſionate friend to it, that he reckons them among Heretiques that did reject it; and Justin Martyr, and Ireneus of ſounder judgement, and of ſingular piety, did not only approve this book as canonical, but wrote commentaries on it.
2. Whatſoever that Caius was that fathers the Apocalyps on Cerinthus, on whoſe report all his followers were miſled, yet the relation it ſelf holds not any reſemblance of truth; for Ireneus, Tertullian, and Epiphanius, who write very largely of the hereſies of Cerinthus, and his ſucceſſors, yet never mentions that he held this opinion of Chiliaſme, or the Kingdom of Chriſt on earth, which they could not be ignorant of; therefore this ſtory of Caius, concerning him and his Apocalyps, is Apocryphal, and a meer figment, on purpoſe deviſed by the adverſary, to leſſen the authority of this book; ſee more at large hereof in D. Homes, lib. 3. chap. 3. ſect. 3.
Further, if Cerinthus was the Author of this book, doubtleſs he would have beſprinkled it with ſome other of his errors that were peculiar to him; as that of the creation of the world by Angels, denying of the Divinity of Chriſt, and affirming his generation to be only of the ſeed of Joſeph and Mary, as is teſtified by M. Baxter's book of Infidelity, treating of the hereſies of Cerinthus, Carpocrates, and their followers, page 129. &c. But in this book of the Revelation, there is not one word to this purpoſe, but rather the contrary ſtrongly confirmed in many places thereof, as the ſubſequent diſcourſe thereon will manifeſt. And laſtly, If it were granted that Cerinthus held and expected a riotous and luxuriant Millenary, (which is now diſproved) yet this of the Apocalyps hath not the leaſt intimation thereof, but of a Millenary of reſt and joy, in a higher, and more ſpiritual key then ever the Church enjoyed on earth heretofore: there is great difference between an earthly ſenſual reigne, and to reigne on earth: Saints may be on earth, and yet be moſt ſpiritual; ſo they may have a Kingdom here on earth, and yet a moſt ſpiritualized and heavenly one, which is fully confirmed in the 21, and 22 chapters of this book. And ſo I have anſwered the firſt ground of ſuſpecting the divine authority of this Apocalyps.
Secondly, Hierome the great Antagoniſt of this book writeth, that many learned men ſpake very ſharply againſt this book, and the whole matter thereof, as not becoming the gravity of an Apoſtle, being only a common hiſtory of things ſhaddowed under dark figures, and hard kind of ſpeeches.
I anſwer, Rather it becomes and ſavours the excellency and authority of an Apoſtle, being directed to the then ſeven famous Churches of leſſer Aſia, carrying in it all along the ſpirit of Propheſie, and the very ſteps, ſentences, and figures of the old Prophets, being full of pregnant teſtimonies of the Divinity of Chriſt, and of this perfecting of the work of our Redemption and Salvation by his continual Interceſſion, and providential acts of gubernation of his Church to the end of the world. I confeſs the book in the figures and expreſſions thereof is dark and myſterious, but that is not ſtrange in prophetical writings, as in Daniel, Ezekiel, &c. It ſeemed good to God to ſet us on diligence to enquire into the dealings of God with his Church and people, and not to over-ſlip the judgements of Gods providence, which are reſerved in God's infinite wiſdom unto their appointed times of diſcovery; that from generation to generation, his people and Church may be comforted and ſupported unto the end of all.
Thirdly, Dioniſius aforeſaid, Biſhop of Alexandria, reaſons very ſlightly againſt the divine authority of this book, when he ſaith, That it doth not ſuit with the gravity of an Apoſtle, to caſt up ſo oft his own name; ſince in his Goſpel he never nameth himſelf, but only pointeth it out by ſome modeſt marks as theſe; The Diſciple whom Jeſus loved: But here in this Book, in his Viſions and Conferences with the Angel, he hath never done with theſe kind of words, I John. This reaſon moved Dioniſius to think that this book was rather ſet out by ſome other in his name, then by himſelf.
I anſwer, This oppoſition is but weak; for he that writes a Hiſtory, or matters of Doctrine, as the Goſpel is mixed of both, he need not often inſert his own name; for the truth of that depends on its preſent verity, and other apparent circumſtances, witneſſed unto by the ſpirit of God in miracles, and its operations on the hearts of Believers: But it is far otherwiſe with the Writers of Propheſie; for that receives authority by the Author, who is known to be a Prophet; for in every Propheſie that foretelleth things to come, we muſt enquire, firſt who revealed it; and then, to whom it was revealed; that the perſon being known to be a Prophet, and to have divine Revelations, we may give credit to it: for otherwiſe, who would give credence or faith to any of the Prophetical predictions, or books of the Prophets, before they ſaw them accompliſhed and fulfilled? As to inſtance in the Prophet Jeremiah, who maketh mention of his name at leaſt a hundred times; and the Prophet Iſaiah, how oft doth he repeat theſe words, Iſaiah the ſon of Amos? And in Daniel's Propheſie, we ſhall find his name more then threeſcore times repeated; yea, ye ſhall find I Daniel, about nine times from the ſeventh to the tenth chapter; and Paul when his Apoſtleſhip was called in queſtion by ſome falſe Brethren, and to ſhew the excellency of his Miniſtry, how often ſhall you read I Paul an Apoſtle (not of men, nor by men, but) of Jeſus Chriſt? And why ſhould it be accounted ſtrange, when John mentions not his name above five times in this whole book, and with that modeſty, that none might doubt of the truth of this Propheſie.
Having wiped off the objections that have caſt jealouſies and ſuſpicions on theſe divine Revelations, I ſhall in the next place endeavour to clear the divine authority thereof, and add ſome teſtimonies for that end; and I doubt not, but that being cleared, there is no true chriſtians but will receive this Book of Propheſies, but as the Oracles of God. The teſtimonies are of two ſorts, either from without, or ſecondly, within the ſaid book. Thoſe from without, are the general conſent of the churches of Chriſt in all ages, (excepting in the heat of conteſt, amongſt ſome violent perſons) to the receiving of them, into the Canon: The Councels of Laodicea, the third Councel of Carthage, and the Councel of Toletan 5. cap. 16. decreed it to be received as holy and divine Scriptures. Secondly, it was ſo received by moſt of the ancient Orthodox Fathers, as Justin Martyr, Tertullian, Cyril, Epiphanius, Lactantius, Ireneus, Auguſtine, and many others; and ſo this book is often quoted by them, as of divine authority in their writings: I ſhall add the teſtimony of our late Aſſembly of Divines, in their confeſſion of Faith, ſet forth in the year of Chriſt, 1651. who do number this of the Revelation in the catalogue of the ſacred books of God.
Secondly, There are other teſtimonies very radiant and pregnant within the ſaid Book, to prove it of divine inſpiration: Firſt, In that it proceeded from ſo highly illuminated a perſon as John the Apoſtle, the beloved Diſciple of Chriſt was, (which hereafter I ſhall evince) and being directed to the ſeven famous Aſian Churches, and being by them left unto all churches unto the end of the world, as the laſt publique Legacy of the ſpirit of God in this kind, muſt needs be from the ſpecial impulſe of the ſpirit of God: ſeeing God would never ſuffer ſuch a palpable deceit to be put upon the churches, and to continue ſo long without controul, and under his own name, ſo often reiterated in thoſe Propheſies, if it were not from God himſelf, and by his Spirits direction, approbation, and providential preſervation.
2. It is clear and evident that this book is from the ſpirit of God, in that it doth fully harmonize and agree with the other indubitable received books of God, that treat about the divinity of Chriſt, and the work of our redemption.
Thirdly and laſtly, Seeing thoſe things are evidently come to paſs that this book of Propheſies hath predicted and foretold, as the deſtruction of the ſeven Churches of Aſia, the dethroning of the Dragon, the riſe, continuance, and the fall of the Kingdom of the Beaſt, and of the Whore riding upon the Beaſt, &c. with divers other events and contemporaries with the former; ſome whereof are long ſince evidently accompliſhed, and the reſt to be expected in their determined times and periods; and to be ſure that this is an infallible mark of a Propheſie coming from God, when we ſee it come to paſs, conſult Deut. 18.21, 22, verſes.
2. I proceed to the ſecond Queſtion, about the Title of this book, (having cleared and confirmed the divine authority thereof) to wit, who is the Author thereof? Whether this John the Divine, be John the Apoſtle and Evangeliſt, or ſome other perſon? Firſt, They that oppoſe the firſt, do offer as their reaſons, the unlikelyneſs of the ſtyle and ſpeech that there is between this book and the Goſpel of John, and his Epiſtles; which two latter agree in ſtyle, and many points of doctrine, but this of the Revelation is very diſſonant from them both. To which I anſwer, It is no marvel in the firſt two, of the Goſpel and his Epiſtles, though he writ by the inſtinct of the ſpirit of God, as unto the ſubſtantial Truths contained therein, yet he was not ſo ſtrict tyed up in the hiſtory of the Goſpel, or in the doctrines thereof, and the Epiſtles, but was left at large by the Spirit, to follow his own expreſſions, which he wrote according to his own genius and temper, being high and ſublimate; but here in this book he muſt write thoſe things which he had heard and ſeen, and were delivered unto him: beſides, the Spirit in this Propheſie keeps ſomwhat the like and the ſame manner of expreſſions, characters, and method, as it did of old in the Prophets Ezekiel, Daniel, Iſaiah, and others; that it might appear that the ſame ſpirit of Propheſie did joyntly run through them all, and were endited by one and the ſame Spirit: ſo that this objection does not at all hinder, but that it may be Johns, the Evangeliſt and Apoſtle, notwithſtanding the difference of the ſtyle in this of the Apocalyps, and others of John's writings,
Secondly, They that oppoſe, give as another reaſon (but unadviſedly) that in all the Greek copies, the Revelation was entituled not unto John Evangeliſt, or John the Apoſtle, but unto Iohn the Divine. This rather proves the contrary; for indeed I ſhould deſire no better argument to prove it to be Iohn the Evangeliſt's: for all the Learned know, that Iohn was by excellency, and as it were by a peculiar prerogative, called by this name of the Divine, becauſe it was as it were his peculiar office and work in his Goſpel, to write and maintain the Divinity of Chriſt againſt thoſe Heretiques that oppoſed it in his time, as the Ebonites, Simon Magus, Carpocrates, Cerinthus, and their followers: Yet withal, I muſt needs ſay, that this word, The Divine, in our language, is too narrow a word or expreſſion for this Title foreign, which in the Greek is of more copious and extenſive ſignification, which makes much that it was the Evangeliſt that wrote this book for the foreſaid reaſon; becauſe he was the great aſſerter and maintainer of foreign to be foreign, the Word to be God; and therefore had this denomination either from his work, and ſo was entituled foreign the Divine; Or laſtly, He acquired that peculiar Title to himſelf, from the high Divine Inſpirations, and moſt eminent Diſcoveries he had from God, beyond any others of Chriſts Diſciples in thoſe his Viſions; and ſo being very frequently and eminently converſant with God, he might juſtly acquire unto himſelf the Title of foreign of John the Divine; but I rather think the former was the more genuine reaſon and ground of that Title.
In the next place in the affirmative, I ſhall endeavour to confirm, that this John, who is the ſubordinate Author of the Apocalyps, is Iohn the Evangeliſt and Apoſtle: To this purpoſe, conſider what is written cap. 1. 9. when Iohn was in the Iſle of Patmos, under baniſhment and affliction, for the teſtimony of Jeſus, and the Word of God; that then he received his Revelations: which doth agree with all antiquity and ancient Fathers, who all teſtifie with one conſent, that Iohn the Evangeliſt and Apoſtle was there baniſhed. And ſecondly, as a teſtimony from the beſt Antiquity (as Aretas witneſſeth) Baſil, Gregory, Cyril, Epiphanius, Ireneus, Hippolite, and moſt of the ancient orthodox Councels, plainly avouched this of the Revelation to be Iohn the Apoſtle's. This Iohn then, the Author of this book, was the ſon of Zebedee, the brother of Iames Major, or the great, and the Kinſman of our Lord's, and his beloved Diſciple, who was alwaies one of the three great witneſſes with Chriſt in his moſt retired and eminenteſt actions and miracles of his whole life; who after Chriſt had accompliſhed the work of our Redemption on the croſs, and was aſcended, he followed the work of his Apoſtleſhip; and as Antiquity and Church hiſtory teſtifieth, having with the reſt of the Diſciples after Chriſt's aſcenſion, received power from on high, and the gift of the holy Ghoſt, his Province fell in the leſſer Aſia, for the work of his Miniſtery; where it is very probable, that he not only preached, converted, and founded thoſe ſeveral Churches, mentioned in the beginning of the Revelation, in the Cities of Epheſus, Smyrna, Pergamus, Thyatira, Philadelphia, Sardis, and Laodicea; but alſo it ſeemeth evident that he appointed Paſtors, and Elders, and other Officers over thoſe churches, by his Apoſtolical authority; as Paul and other Apoſtles had done in their reſpective Provinces: and this is ſomwhat clear, in that he received from God thoſe ſeveral preadmoniſhments wich he is commanded to write, and to deliver to the Angels of thoſe churches, as unto his peculiar charge and children, begotten of him in the Lord, who in the time of the Emperour Domitian, about the year of Chriſt 84. wherein fell the ſecond great perſecution againſt the Chriſtians, Iohn was forced and baniſhed from his church at Epheſus, to Pathmos, a Mediterranean Iſland, and one of thoſe called Cyclades, wherein he himſelf teſtifies, cap. 1. 9. that he received his Revelation during the time of his baniſhment.
Laſtly, I conceive the Title of this book, The Revelation of Iohn the Divine, to be a ſuperadded Title, and not Iohn's own▪ and yet of great antiquity, given it by ſome primitive well-meaning chriſtians. My reaſons for this opinion is, that the Title foreign, or Divine, was not peculiar to Iohn, more then the reſt of the Apoſtles, at the time of his writing the Revelation, it being written ſome years before his Goſpel▪ but his Goſpel was written after his return from baniſhment, as Euſebius, Prideaux hiſtory, pag 27. and other Eccleſiaſtique writers teſtifie: and for writing ſo divinely of the Word (which was God) in his Goſpel, as is declared, he juſtly acquired the Title of Iohn the Divine, and not for the Revelations, which was written before it. Another reaſon that juſtifies this opinion, is, that the firſt verſe in the firſt chapter looks as Iohn's own Title, written by himſelf, to wit, The Revelation of Ieſus Chriſt, which God gave unto him, &c. and which was ſignified by his Angel unto his ſervant Iohn: Wherein he only modeſtly nominates himſelf by the Title of Chriſt's ſervant, Iohn; and without any other eminent ſuperadded Title, as Iohn the Divine: which hath ſwayed my reaſon, that that firſt Title was given unto him for honours ſake, and not took up by him himſelf.
Having done with the authority, and alſo with the Author of this book, I come to the third thing propoſed to be conſidered, to wit, the ſcope, matter, and deſigne of the whole book, which I ſhall handle but compendiouſly, and more general, that I may not preoccupy my ſubſequent diſcourſe.
This book of the Revelation is a book of Propheſies, wherein is a diſcovery of all ſuch notable events and alterations, as ſhould happen to the church of Chriſt, and her enemies, from her firſt riſe, unto the end of all, ſet out and deſcribed in Hyerogliphique and Prophetical viſions, which Chriſt hath ſignified unto his ſervant Iohn: and it containeth in it two general parts.
1. An admonitory Epiſtle, which is directed to the ſeven Churches of Aſia minor, which is the ſubject of the three firſt chapters.
2. A general diſcourſe of all the alterations which generally do concern or relate to the church of Chriſt, from Iohn's time to the latter day, which is compriſed from the fourth chapter to the end of the book.
1. In the Epiſtle there is to be taken notice, as in the preface thereof, firſt the immediate Author from whom this admonition comes, and the whole of the Revelation, and that is Jeſus Chriſt, cap▪ 1. 1. and 11.
Secondly, To whom it was given and delivered, and that was Iohn, verſ. 9.
Thirdly, To whom it was ſent and directed, and that was particularly to the ſeven Churches of Epheſus, Smyrna, Pergamus, Thyatira, to Sardis, Philadelphia, and Laodicea, cap. 1. v. 11. and cap. 2. & 3. throughout.
Fourthly, In this monitory Epiſtle is to be conſidered, what faults and errors they are admoniſhed and reproved of.
Fifthly, The threats laid out againſt them for non-amendment.
Sixthly and laſtly, The approbation of their well-doings, and of their faith, with an exhortation unto perſeverance therein.
…. In the ſecond general part or diſcourſe concerning the great alterations that happens to the church of Chriſt, and its adverſaries: theſe moſt remarkable things, offer themſelves to the obſervant eye,
1. An hiſtorical relation under the viſions of ſeven ſealed books. or ſealed propheſies, in the 4, 5, 6, 7, and 8 chapters, which principally concern the various ſucceſſes, combuſtions, confuſions, and ruine of the heatheniſh Roman Empire; and in the middeſt of their higheſt confuſions, yet take notice of the providential preſervation of the church of Chriſt under it hotteſt perſecutions; and though mightily conſpiring its ruine, yet preſerved, fenced, and ſealed by God.
2. In part of the eighth, and in the whole ninth chapter, under the viſions of the ſeven Trumpets, there is an alarum ſounded forth to the ruine of the then degenerated Roman Chriſtian Empire, by a ſeven-fold order of plagues; the four firſt being not ſo terrible as the three laſt, being entituled the three Wo-Trumpets.
3. You may obſerve, as it were, a digreſſion in the propheſie, after the plague of the ſixt (being the ſecond wo-Trumpet) was poured out in the ninth chapter, and the deſcription of the ſeventh and laſt Wo-Trumpet ſet off to another place, where the wiſdom of the Spirit found it more conveniently to refer it; and in the tenth chapter, to fall upon the propheſie of the little book, which is as a preface and entrance unto the propheſie and diſcovery of the events and deſtinies that ſhould befal to Chriſt's church until the end.
4. In the eleventh chapter, you may obſerve how therein there is a peculiar viſible and full diſcovery of the ſtate and progreſs of the church of God, even from the time of this propheſie, unto the later day, and you may farther obſerve, that this viſion of the open book, which principally relate to the church of Chriſt in this eleventh chapter, do moſt neceſſarily concur and connex with all other the viſions and propheſies of the Revelation, concerning the ſecular powers under the Seals and Trumpets; for both do concur together, though under ſeveral characters and viſions.
5. In the twelfth chapter, there is as it were a retrogranation to a more particular, ample, and fuller diſcovery of the perſecuted and afflicted ſtate of the church of Chriſt, under the Kingdom of the grear red Dragon, concurring with the propheſie of the ſix Seals under the idolatrous heatheniſh Roman Empire, until ſhe had brought forth her man-childe, and the Dragon caſt down and deſtroyed; yet ſhe was not ſo freed from her afflicted ſtate, but ſhe was glad to fly into the wilderneſs, where the Dragon ſends his floods after her of perſecutions, beſides errors and hereſies, to overwhelm her if he could.
6. You may obſerve in the viſions of the thirteenth chapter, the Dragon being dethroned, how he ſubſtitutes in his room the ten horned Beaſt, the ſecular Roman Empire divided into ten Kingdoms, which perſecutes the woman being entred into the wilderneſs, and does the work of the Dragon, and of the former heatheniſh Empire againſt her. Yet that's not all, there is another two horned Beaſt joyntly raging and reigning with the former, at one and the ſame time, which doth as much miſchief to her as that ſecular Beaſt it ſelf doth, being the Eccleſiaſtique and Pſeudo-prophetical Beaſt, or Antichriſt it ſelf, who is the former Beaſts great chaplain, Prophet, and Vicar general; who under pretence of Chriſt, and Chriſtian Religion, having two horns like a Lamb, yet exerciſes the cruelty of the Dragon, and ſets up again other under ſpecious titles, the late aboliſhed heatheniſh Idolatry, and tyrannous perſecuting Government, like that of the Dragons, and ſo healeth the wound given to the firſt Beaſt. This Beaſt's tokens, qualities, and characters are herein deſcribed, that they that have wiſdom, may know and ſhun them.
7. In the fourteenth chapter is obſervable, how during the reigne of this antichriſtian beaſt, the faithful followers of the Lamb, by their continual publiſhing of the ſincere Goſpel of Chriſt, they bring ruine and deſolation upon ſpiritual or myſtical Babylon, the antichriſtian ſtate and ſeat, ſet forth under the cry of the three Angels, but more particularly in the 15 and 16 chapters, in the viſions of the Vials, and the effuſions thereof, are the particular, gradual, and final ruines of the anti-chriſtian Beaſt, with all the churches enemies, more fully ſet forth and manifeſted; at the pouring out whereof, the church of Chriſt being freed and delivered from all anti-chriſts oppreſſions, and idolatrous pollutions, ſhe ſings her tryumphant ſong, the ſong of Moſes.
8. In the ſeventeenth chapter, that thoſe precedent prophetical Viſions and Diſcoveries may not ſeem improbable, the Spirit it ſelf gives the interpretation of the myſtery of the great whore of Babylon, ſitting upon a ſcarlet coloured beaſt of ſeven heads, and ten horns. The Beaſt is the Roman Empire, divided under ten Kings, or Kingdoms. The woman harlot is the great City, to wit, Rome it ſelf (which the Jeſuites themſelves cannot deny, as in the preface hereof is more fully manifeſted) which reigneth over the Kings of the earth, the mother City of all ſpiritual fornications: By this taſte of the Spirit's interpretation, it plainly appears, that the whole Book of Viſions are to be applyed and explained hiſtorically, and that every myſterie opens others to the diſcovery, even of the whole.
9. In the 18 and 19 chapters is but a more ſolemn reiterating of the execution of Gods wrath againſt the antichriſtian ſtate, with the horror, anguiſh, and utter deſolations that ſhould befal it, and all the Churches combined enemies; whereupon the Church being now freed from all dangers, gives praiſe, power, and glory unto God: And in chap. 20. enjoys that happy ſabbath of reſt, that glorious reigne on earth for a thouſand years; that great day of judgement beginning with the firſt reſurrection, and determined with the laſt and univerſal reſurrection of all the dead, when all Chriſts enemies ſhall be taken and caſt into hell, to be tormented for evermore; and the Saints tranſlated into the glorified eſtate, that heavenly City, the new Jeruſalem, the ſpouſe of Chriſt, which came down from heaven to reigne with him for ever and ever.
10. In 21 and 22 chapters, you may obſerve the glorious deſcription of this new glorified Church-ſtate, which came down from heaven, ſet forth by moſt excellent metaphors and figures, wherein all ſpiritual delicacies, in a far higher pitch then the church ever yet enjoyed on earth, ſet forth unto us by ſuch reſemblances & figures, as is now moſt glorious to our capacities, and fitteſt to expreſs ſuch heavenly and ſpiritual matters; whereupon follows a concluſion of the properties of that glory, but never of the glory it ſelf, and ſo of the whole propheſie, with a confirmation of the verity and truth thereof, until the accompliſhment of all.
Theſe things being cleared and premiſed, and having laid down a brief view of the ſcope and deſigne of the whole, I come, by Gods aſſiſtance, and with a ſpirit of ſobriety, and with awe and reverence, to open in the next place the myſteries of the book it ſelf.
Remove not the ſtone well laid.