The book of the Revelation paraphrased; with annotations on each chapter. Whereby it is made plain to the meanest capacity:

Annotations on CHAP. X.

¹ And therefore a distinct one from the Seven Angels with Trumpets.

² Christ, the Angel of the Covenant here appears; for to him might, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Attributed Chap. 5.10. and this very An∣gel, altho in a distinct appearance, Chap. 11.3. declares that He will give Power unto His two Witnesses; which Words can agree to none but Christ; as well as the following de∣scription, taken from Dan. Chap. 10 and 12. which are to be understood of Him.

³ A Phrase frequent in Scripture, Signifying God's more than Ordinary notice of the Actions of Men; and that he was about to say, or do some Extraordinary Thing. Gen. 11, 5.18, 20, 21. Exod. 3.7, 8. Psal. 144.5. Isa. 64.1. Maimonid Ductor Dubit. 1.10.

⁴ A White Bright Cloud, answerable to the White Linnen, Dan. 10, 5.12, 6.

⁵ From hence it is Evident that this Angel was Christ, the Angel of the Covenant Malac. 3.1. Who appears thus Cloathed to the Comfort of His Servants, and to shew them that he was mindfull of His Promise, and that His Kingdom (of which the Rainbow, a sign of mercy, is the Symbol,) should Come; notwithstanding he had Permitted a Deluge of Antichristia∣nism to overflow the Church; and Mahometism to pre∣vail after so Extraordinary a Manner. See Notes on Chap. 4 3.

2 And he had in his Hand a little ⁶ Book opened [shewing that the Effects and E••ents contained in it, were now ready to be Re∣vealed and fulfilled;] and he set his right Foot ⁷ upon the Sea, and his left Foot upon the Earth [as Lord of both, and to take Possession of them Psal, 2, 8.72, 8. Dan. 12.7.]

⁶ It was called a Book before, Chap. 5. but is now called a Little Book; to shew that many of its Visions were already fulfilled; whereupon it's bulk was contracted into a lesser space. And it was before Sealed; but now is Opened; to shew that what was contained in it was at the present, to have some Notable Appearance and Effect.

⁷ To Place ones Foot upon a Thing, signifies Dominion(a) 1.1; or to have in Subjection as it were under ones Feet; where∣upon God bids Abraham Gen. 13.17. to walk through the Land, and thereby take Possession of it. Now Christs King∣dom being according to Prophecy, to be Ʋniversal; he here fixes his Feet upon the Whole Terraqueous Globe, shewing by Actions as well as by Speech, in the third Verse (according

to the Custom of the Eastern People, who in matters of Moment joyn both) that his Kingdom was not only from Sea to Sea, as the Type of it, David's was, Psal. 72.8; but that all the World, the Sea and all that is in it (upon which account he stands upon, or over the Waters Dan. 12.6, 7.) were his Pos∣session, as well as the uttermost Parts of the Earth Psal. 5.8. So that by this Action is signified that Christ was Lord of all, of Sea and Land, and of all the Creatures in them, which he here again (as it were) takes Possession of; His Kingdom have∣ing been interrupted chiefly by Antichristianism, and by the spreading of Mahometism, which yet was a judgment up∣on the other. But methinks it is worth considering, (every Action and Word being Weighty in Prophecy) why Christ is more peculiarly represented as upon the Waters of the River Tigris, Dan. 12.6, 7; Whilst only two Angels stood on each side of its banks; and that he here sets his right Foot (the stronger and the more honorable of the two) upon the Sea, but his left upon the Land; which Grotius himself thinks to have some signification; who supposes the right Foot to signifie the Greater Part of the People, who are often Represented by Waters, Seas, Rivers, in this Book. We are therefore to understand that by the Sea in Scripture, is meant the Western Parts of the World; because the Mediterranean Sea, was the Western(a) 1.2 Border of the Land of Canaan: Where∣upon our Versions Translate, what is to the Sea, or Sea-ward in the Original; to the West, and Westward, Gen. 12, 8.28, 14. Exod. 10.19. Ezek. 48.1, 2. and in many other Places. And the Scripture not only calls all the Places to which the Jews were to pass by Sea, Islands, (as I have al∣ready noted) and particularly our European Parts, at least

those in the Archipelago, the Islands of the Gentiles, Gen. 10.5. but also divides the whole World into East and West, or according to the Phrase of their Language into Land and Sea, meaning by Land all the Continent which lay Eastward of them; and by Sea whatsoever lay to the West, Continent, as well as Sea: Which way of Speech is to this day Observed by the Chinese; who upon that account, call all the World, except Tartary, Si Yam, or the VVestern Sea; from whence Siam a Countrey in the Indies, takes it's Name, as being Situated towards the Sea, Westerly of China. And therefore by this action of our Saviour (seeing that in all other Places of Scripture the Earth is mentioned before the Sea) may be Intimated that the Gospel which was now almost extinguished in the Eastern parts, by Mahometism; Should appear. First in its Purity and Strength in the Sea, or the VVestern Parts of the World; signified by the mention of the Sea in the First Place and by Christ's putting his right Foot upon it, the Strongest and the Honourablest of the two: Which came to pass at the Reformation, foretold in this Vision, as shall beshewn hereafter.

And that there sbould be in the latter Days (which Doctor Pocock(a) 1.3 extends from Christs First, to his Second Com∣ing) some Wonderfull and Amazing motion of the People of God from the VVest, is evident from Hosea 11.10. Where the Prophet foretells that the Lord shall roar like a Lion, (an Expres∣on which very Remarkably Answers to the Roaring and Thundring in this Vision) and that thereupon, or then, the Children shall tremble from the VVest, or from the(b) 1.4 Sea, as the Word in the Hebrew Signfies, that is, from the VVestern Parts, and from Remote and Distant Countreys, and even

the uttermost parts of the Earth, which is encompassed with the Sea. Which strange motion, or conversion, is to come to pass near Christ's Second Coming (which Dr. Pocock asserts to be a Received Opinion, as to the Jews) in his Kingdom; which was to have appeared when Christ set his Right Foot upon the Sea; if the Thunders, the Effect of the Lord's Roaring, had not been sealed; that is, if a stop had not been put to the Efficacy of them: for Christ's Kingdom, when it comes in its full force, will prevail, to the placing of the Jews in their Houses, Verse 11. and to the bringing in the fulness, and per∣fection of the Gentiles.

3 And cried with a loud Voice [i. e. proclaimed his Right,] as when a Lion ⁸ roareth [i. e. terribly, and with Majesty, Isa. 31.4. Amos 3.8. Joel 3.16. Prov. 20.2.] and when he had cryed, seven Thunders ⁹ uttered their Voices [declaring the appearance of his Kingdom.]

⁸ Christ, called, the Lion of the Tribe of Judah, Rev. 5.5. is here understood; whose Roaring denotes (as Dr. Pocock has shewn upon Hos. 11.10.) the Efficacious power of the preaching of the Gospel; resembled to the Voice of a Lyon, because of its calling Christians together to partake of it, and its Promises; as the Lyon does those of its own kind, to par∣take of the prey; and because it is accompanied with a Ter∣ror and an Awe, and extends it self to the uttermost parts of the Earth, with great power; as the Voice of a Lyon is terri∣ble, and loud. And hereby also (as appears from the Texts I have quoted) is signified, the Anger of God, when he appears for the Vindication of his Kingdom, against the Enemies of it.

⁹ Thunders (as I have before shewn on Chap. 6, 1.8, 5.) signifie the Power, and Efficacy, and signal Appearances of Christ's Kingdom, which, Seven, the Number of Perfecti∣on, peculiarly denotes; and which Hannah prophesied

would be exalted by the Lord's Thundering out of Heaven, 1 Sam. 2.10.

4 And when the seven Thunders had uttered their Voices. I was about to write [that which they had uttered;] and I heard a Voice from Heaven saying unto me, ¹⁰ Seal up those things which the Seven Thunders uttered, and write them not [i. e. conceal them, as things which are to come to pass hereafter, and hinder them from coming imme∣diately into Effect, Dan. 8, 26.12, 4, 9.]

¹⁰ Here Sealing and Writing are plainly opposed; Writing signifying the bringing of the Vision into Effect; and Seal∣ing, the delaying of the Acccmplishment of it; as I have shewn on Chap. 5.1. So that here is a plain stop put to the King∣dom of Christ; insomuch, that his Roaring did not prevail to make the Children come trembling from the West.

5 And the Angel which I saw stand upon the Sea, and upon the Earth, lifted up his hand to Heaven [the Throne of God, in the posture and manner of Swearing, Gen. 14.22. Dan. 12.7.]

6 And swore by him that liveth for ever and ever, who created Hea∣ven, and the things that therein are; and the Sea, and the things which are therein [i. e. by the Eternal, Omnipotent God, who cre∣ated all things; and therefore can alter them, and their Times and Seasons;] that there should be [such] time ¹¹ no longer [as that which the Prophet Daniel foretold, Chap. 7, 25.12, 7.]

¹¹ Time in general, here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is divided by Da∣niel into several distinct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, appointed Times, or Seasons; which he calls Time, Times, and the Dividing of Time; or a part, that is, an half of Time; which Distri∣bution is also used in this Book, Chap. 12.14. By Time is meant in Daniel, the most signal, and perfect part of the ap∣pointed Times and seasons, viz. a Year; as appears from Dan. 4.16. and 11.13. where Times plainly signifie Years.

By Times absolutely put, must be meant Two Times, or Two Years, because it is the Dual Number; i. e. the next Plural Number to Time, or One Year; and then by conse∣quence, by The Division, or cutting off, or Half of Time, must be meant Half a Year; as, I think, all Interpreters a∣gree. Now The Prophetical Day, being put for a Year, in Scripture, the Prophetical Year, must by consequence be put for a Year of Prophetical Days; that is a year of years; con∣sisting of as many years as a Year doth of Days; viz. of Three hundred and Sixty Years, in round and equal Num∣bers, according to the degrees of a Circle: and then(a) 1.5 Times must be Two Years of Years; i.e. Seven hundred and Twenty Years; and the half Time must be half a year of years; that is One hundred and Eighty Years; all which amounts to Twelve hundred and Sixty Years. Rev. 11, 3.12, 6.

Now Christ's Oath here having a clear reference to Daniel 12.7. by no more Time, must be meant, no more such Time, or of the same Nature with the Times there given to Anti∣christ; which were to cease, and no more time to be; except when Christ's Kingdom appeared (which is the import of the following Verse) when there should be Time indeed, but of a quite different Nature; dated, and reckoned from the glorious Reign of Christ; and not from the Abominations and Servitude of Antichrist; and ending in that, which is not so properly Time, as the completion and perfection of it, Eter∣nity: For Antichrist having changed Times, (Dan. 7.25.) his Time may very well be said to be no more, when it is chan∣ged

into those of another Nature. See the Annotations on Chap. 11, 2.20, 4.

7 * But in the days of the Voice [or sounding] of the seventh Angel, wben he shall ¹² begin to sound [Chap. 11.15. and ¹³ when] the Mystery, [or wonderful Prophetical Secret, Dan. 12.6.] of God [concerning the coming of the Kingdom of Christ, Dan. 12.5-13. Rom. 11.25, 26.] should be [or is] finished, [there shall be Time indeed; but of a quite different Nature from the former:] as he hath declared [or Evangelized, the good Tidings of his Son's Kingdom, in the beginning, progress, and perfection of it;] to his Servants the Prophets [Acts 3.21-26.]

* Dr.(a) 1.6 Moor reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and renders it, except, or sa∣ving; making it to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is a Criti∣cism, neither necessary, nor grounded upon the Credit of Manuscripts.

¹² The Word is rightly thus translated; and so it signi∣fies, Luke 7.2. John 4.47. Acts 23.27. And Beza hath well noted on John 4.47, That Aristotle prudently distin∣guishes betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the latter Word signifying what is in preparation, or readiness to begin; and not always what is past.

¹³ The Particle And, is in the Greek Copies; which ought to be restored to the Translation; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or when, to be reduplicated, or repeated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Words are to be translated, when it is finished; and not shall, or should be finished; for then it should have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

From these Words thus settled, and interpreted in con∣junction with Daniel, may be drawn these following Obser∣vations:

(1.) That the Antichristian, or Gentile Times, are to have an End. For Christ here swears, That such time shall be no longer; and in Daniel he swears, that it shall be but for a Time, Times, and an half; that is, 1260. years; as hath been before shewn.

(2.) That these Times are to end before the Days of the seventh Angel's sounding. For it is expresly affirmed by Christ, Ver. 6. That there should be Time no longer, but until those Days; in which there was to be Time indeed, but of another Na∣ture.

(3.) The precise Time of their Ending is affirmed in Dani∣el, Chap. 12.6, 7. to be when the dispersing or scattering of the power of the holy people shall be accomplished. For one of the Angels having asked Christ, Verse 6. how long, or what space of Time it would be to the End of Wonders; or of These VVonders; i. e. Those he had before spoken of, from Verse 1. to the 5th; as the LXX. according to their Custom, enlarge upon the Words: It is answered, Verse 7. that it would be Twelve hundred and sixty years to the End of these VVonders; and (circumstantiating thereby the time of their End more particularly) that when the dispersion should be accomplished; all of those things, or wonders should be finished: thereby plainly intimating, that the scattering was to last during the Twelve hundred and sixty years; and that they were not to end until that was over. By which accomplishment of the scat∣tering, or dispersion of the power of the holy people, can be meant no other than the VVoman's coming out of the VVilder∣ness; where the holy people were dispersed and scattered; be∣cause that dispersion is of the same Duration with this; as appears from Rev. 12.6. and is immediately to precede the Voice of the seventh Angel; as will be shewn hereafter on Rev. 11.11, 14.

(4.) At the End of Time; that is, of the Antichristian, and Gentile Times, there shall be Time again, but of another Na∣ture. For Christ having sworn, there should be Time no lon∣ger; adds, But in the Days of the voice of the seventh Angel: intimating thereby, that Time was then to be again; which must be understood, to make the Sense compleat. And there∣fore Antichristian Time consisting of several 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being end∣ed; the succeeding Time must be of a different Nature.

(5) The Beginning of this New Time, and its Period, are are here precisely limited.

For, (1.) In general, it is to be in the days, or times of the voice, or sounding of the seventh Angel.

(2.) It is to begin precisely, when he begins, or prepares to sound

(3.) It is to last until the Mystery of God, or the won∣ders, and wonderful things (Dan. 12.6, 7.) shall be finish∣ed; that is, until Christ shall say, It is finished, It is finished, at the entrance of the Thousand Years of the New Jerusalem State, when another sort of Time begins.

(6.) The whole Duration of this New Time is given in pre∣cise Numbers, by the Prophet Daniel. For after he had assign∣ed a Time, Times, and a half, to the scattering of the holy people; he afterwards, verse 11. adds thirty years unto them; thereby making up the twelve hundred and sixty years, which are in∣cluded in them, to be twelve hundred and Ninety, for the full Time of the continuance of the Antichristian Abomination: And then, verse 12. adds Forty Five more to the twelve hundred and Ninety, making the whole time from the beginning of the scattering of the holy people, to be Thirteen hundred and thir∣ty Five years; when he promiseth a blessed State; verse 12. So that hereby we have gained a Line of Time, consisting of Se∣venty five years; reaching from the beginning of the sound∣ing of the seventh Angel, where John fixes it, through the Voi∣ces

and Vials issuing out of the Seventh Trumpet; until the finishing the Mystery of God, in the appearance of Christ's glo∣rious Kingdom; which will be but in a State of Preparati∣on, or in a Course, or Succession of Finishing, until that Time.

But I cannot but after all observe, that(a) 1.7 Piscator upon the place, supposes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be Emphatical, and to signifie as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, even then shall be finished the Mystery; the Aorist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Genius of the Greek Language, being sometimes put for the Future. According to which Acceptation of the Word, the Seventh Verse, which is a part of the Oath here, and in Daniel, will relate to the finishing of the Mystery it self; and not only declare, that there shall be Time for the finishing of it; which latter sense seems to be not so fit to be the Subject of this Solemn Oath, as the former; although, according to the ordinary Grammatical Construction of the Words, it appears to be the most natu∣ral.

(Lastly,) From the due consideration of this Chapter, we may conclude, that the Reformation, begun A. D. 1517. is fore∣told in it.

(1.) Because it is the Only Remarkable Event in History, re∣lating to the Kingdom of Christ, following the taking of Con∣stantinople by the Turks; represented in the foregoing Chap∣ter. For the Spirit here affording us a Prophetical View of a Series of Events in their orderly Succession; it cannot be thought, that so great a one as the Reformation, should not at all be mentioned; or if it were, that it should not be men∣tioned in its proper and due place and season. Now allow∣ing

but Threescore and Four Years, as a space of Repentance al∣lotted by God, Chap. 9.20, 21. (which comes nigh the term of the years of his Indignation against Jerusalem, Zech. 1.12.) for the correcting, although not killing of the Western Apostasy, by the great Success of the Turks; and the next thing Remarkable, is the Reformation, begun by Luther, A. D. 1517. when at his first preaching against Indulgences, he, out of a small Spark, kindled such a Fire, as set all Europe in a Combustion; as(a) 1.8 Petavius speaks: who also remarks, that in the same year (which is pitched upon generally by Chronologers, for the Aera of the Reformation, Sleidan beginnning his Commentaries at it,) at the Conclusion of the Lateran Council, an Expedition against the Turks was resolved upon; for the carrying on of which, Indulgences(b) 1.9 were pretended to have been granted: Upon which it is that Mezeray observes, that the First Evil (meaning the Turks) gave occasion for the Birth of the Second Evil; as he calls the Reformation.

Now upon the great success of the Turks, at a Time when Selymus had made extraordinary preparations against the Chri∣stians, and just before the appearance of that great and success∣ful Warriour, Selyman the Magnificent, who over-run Hunga∣ry, and b••s••••ged Vienna it self; it pleased God to give Birth to the Reformation: which was not only to be a Scourge, (al∣though of another, yet not of a less Formidable Nature, than the Turkish▪) to the Western Apostasy, for its impenitency; but also a most Notable Apperance of the Kingdom of Christ; whereby there might be a Recompence made for the Loss Christianity in general had suffered by the destruction of the Eastern Church.

For although that was sufficiently made up, in the true Va∣lue, and intrinsick Worth of the Reformation; yet God, for the sake of his Son's Name, is so far tender of Christianity, as not to let the Turk destroy the Western Empire, by taking Rome, or even Vienna it self; because it is the Seat of the Christian Emperour: as appears from the Vain Attempts of Solyman, A.D. 1529. and A.D. 1532. when he fled out of(a) 1.10 Hungary, the Vengeance of God following him in a dread∣ful Plague; and from their late Defeat, fresh in our Me∣mory.

And by the Reformation also, Christ was pleased to inti∣mate, That Cbristians were not to despond at the great pro∣gress of Mahometism; as if it had been such an extraordina∣ry Encroachment upon his Kingdom; seeing that was of a quite different Nature from that Religion generally profes∣sed in the parts of the Eastern and Western Empire, which were over-run by it; and was rather of such a pure and spi∣ritual Nature, as that of which the Reformation had given a Specimen.

(2.) The Reformation is here meant; because then it might be truly sworn, that Time should be no longer; that being so great a Breach upon the Power given to Antichrist, that it could not happen during his Times. But if it be said, that his Time could not be then sworn to be past, because his Power still remains: It may be answered, that by Time here in the 6th Verse cannot be meant, all Time whatsoever in ge∣neral; but such Divisions as are made of it, Dan. 12.7, into Time, Times, and a half; and that therefore when the Time, Times, and any the smallest part of the half Time was past, it might be then truly affirmed, that Time, that is, such Time should be no longer; Half Time broken, and diminish∣ed,

being no longer, in propriety of Speech, Half Time; and the Time and Times being already wholly past. And that the full Expiration, and Actual End of all manner of Anti∣christian Time, cannot be here understood, is plain from the next Verse; where it is affirmed, that this is not to come to pass until the Voice of the Seventh Angel.

And from hence it is, that a Worthy Person asserts, That this Oath took place as soon as ever Half Time was entred, and the first minutes of it were past; because that was the first opportunity in which it could be in Truth declared, that such Times sbould be no more; which Christ laid hold on, to give a timely notice of his approaching Kingdom; and to lay a Claim to it, as he had done before, at other Apperances; and that space enough might be afforded for the Transacti∣ons to be performed in the Remaining Parts of Half Time.

Now if the half Time, began at(a) 1.11 1517. then (seeing that consists of One hundred and Eighty Years) it must end, together with the whole twelve hundred and sixty years, at 1697. when the Seventh Trumpet shall sound, and all things shall tend to the finishing of the Mystery of Christ's Kingdom, according to Verse 7; which must also, according to the same Reason, have begun A. D. 437. for there the Aera of the twelve hundred and sixty years must be fixed, if we reckon backward, from(b) 1.12 1517. deducting from it One thousand

and Eighty Years, the full Sum of the Time, and Times, then elapsed.

(3.) The Action of Christ's setting his Right Foot upon the Sea, agrees very well to the Circumstances of the times, when the Reformation began; and to the Events which have followed upon it. For it began in the Western parts, viz. Europe, fignified by the Sea, as I have already shewn; and when the New We∣stern World of America was just found out; which was first attempted by Columbus, A. D. 1492. and discovered by A∣mericus Vesputius, AD. 1498. the Streights and Sea of Ma∣gellan, being found A. D. 1518. the very year after the be∣ginning of the Reformation: upon which there followed continually large discoveries, and a New World; whither the Gospel hath been carried, and where the Reformation hath found a Refuge, and made a considerable progress. All which seems to be the Effect of Christ's setting his Foot upon those places; whereby he took possession of the whole Globe, and made a passage for his Kingdom, through the Sea, ex∣tending it to the utmost parts of the Earth.

(4.) The Reformation was a remarkable, and powerful ap∣pearance of Christ's Kingdom; and therefore may be very well here specified by the magnificent appearance of Christ; by his coming down from Heaven; by his having a Book open; by his loud Voice; by his Roaring; and the Seven Thunders: By all which are signified in Scripture (as I have already hinted) some remarkable, manifest, and efficacious appearances of Christ's Kingdom.

For the Reformation was, as(a) 1.13 Sleidan truly observes, one of the most Illustrious Events which has come to pass, and not to be parallell'd since the Apostles times; which none can think

of without astonishment, and the utmost degrees of admiration and wonder; there being in it great Discoveries made of God's Almighty Power, and admirable Counsels; which being de∣signed (as the Creation, and all his providential Works are) chiefly with reference to his Son's Kingdom; he hath been pleased to give us Visible Marks and Characters of it, in the Re∣formation; such as are,

(1.) The Agreement and Consent which there was in the Substantials of Doctrine, at first betwixt the Reformers: Ʋ∣nity,(a) 1.14 in truth, being a Mark of Christ's Kingdom, and one of the most powerful external means to convert the World. For this great Work was begun about the same time in two distant places; by Luther in Germany, and by Zuin∣glius at Zurich; and although they held no Communication with one another, (Zuinglius on purpose abstaining from rea∣ding of Luther's Books, when they began to be common a∣mongst them) yet they differed in no Doctrine of any very considerable moment (as the French Historian(b) 1.15 Mezeray con∣fesses, concerning the Protestants in general,) but in that of the Sacrament; where also their difference was not so great, but that they both(c) 1.16 agreed in the Substance of the Article, that Christ's Body was taken spiritually with the Heart, and not cor∣porally with the Mouth; and resolved, at a Conference they had about it, to refrain from all Contention concerning the manner, how Christ was present in the Sacrament. Where∣by it came to pass, that the people, amongst whom Luther's Wri∣tings were at last common, by hearing and reading of them, did see the same Spirit in both of them, according to the Scriptures; and did submit the more willingly to the Truth, although it seem∣ed

something New to them; which was Zuinglius's Design in abstaining from reading of Luther's Books; as(a) 1.17 Melchior Adamus particularly testifies in his Life.

(2.) The Reformation began on a sudden, with a surprise, and at unawares; when men were most secure, and were the least prepared for it; which are the Signs of the coming of Christs Kingdom in Scripture, Matth. 24.36-51. 1 Thes. 5.3. For Leo(b) 1.18 the tenth, was then Pope, a most Voluptuous Li∣bertine, as loose in his Religion as his Manners; whose Ex∣ample also was followed by almost the whole Clergy; who were then, as the Popish Writers of those Times unanimous∣ly confess, very ignorant, and very vicious. And the Church also was then at ease and quiet, the Schism (as Father Paul speaks) being absolutely extinguished, and no considerable Ad∣versary appearing. When all on a sudden, whilst the Pope was at rest in his House, and flourishing in his Palace, dissol∣ved in Ease and Luxury; the Reformation broke out, to his great astonishment and disquiet, at an unexpected time, and by an Accident very observable; his Factors being then bu∣sie in selling Indulgences, to supply his excessive Prodigality, and to raise a Portion for his Sister.

All which came to pass according to what the Scripture has assured us, That when Men say Peace and Safety, then sudden Destruction cometh upon them, and that the coming of the Son of Man shall be, when Men are eating and drinking▪ marrying and giving in marriage; and so was it at this his re∣markable coming.

(3.) The Reformation proceeded from small beginnings, and yet made a wonderful progress in a short time, notwithstanding the most powerful Endeavours to the contrary; being sometimes

carried on by Men who designed nothing less, and by Means, and to Ends unthought of, even by those who begun it. Which are plain Characters of the Kingdom of Heaven in(a) 1.19 Scri∣pture; which is likened to a Grain of Mustard-Seed, the least of all Seeds; which yet when it is grown up, is the greatest of all Herbs; and to Seed sown in the ground, which springs and grows up, and yet the Sower himself knoweth not how. For(b) 1.20 Luther was a Person of no great Fame, or Interest; who designed at first only to preach against the Scandalous Abu∣ses of Indulgences; and was carried on contrary to his Ex∣pectation, from one Controversie to another, and against his first Inclinations and Resolutions, chiefly by the forward Op∣positions of his Adversaries; he having often professed, that he was ready to let the Cause fall, if his Enemies would but permit him. And if some few(c) 1.21 things had been at first granted, (which Pope Hadrian was inclinable to, but was diverted from his purpose by others) it is generally thought, that a stop had been put to the Reformation. But God or∣dered things otherwise, making the sins of Men subservient to his Will: as is apparent from the Actions of Henry the Eighth; who intended(d) 1.22 nothing less at first, than the throwing of the Pope's Power, and seems in all his Actions, to be lead on by Providential Circumstances, to do that which he least designed. But as its Beginnings were mean and contempti∣ble, so was its Progress(e) 1.23 wonderful; for by the year 1532. Seven Princes, and Twenty Four Cities had received Luther's Doctrine; and as Erasmus tells us, it had spread all over Ger∣many,

and had stretched it self from the Ocean, as far as Swit∣zerland.

Neither did it contain it self only within Germany, but the sound of it reached Sweden and Denmark; the former recei∣ving the Reformation, A.D. 1525. the latter A. D. 1537. and its progress was so sudden, and so swift, rouzing the whole World (as Erasmus speaks of it) out of its Lethargy; that I could never think of it, without reflecting upon the Que∣stion made by our Honest Martyrologist, John(a) 1.24 Fox; viz. how it should come to pass, that although the Romish Bishop hath had great Enemies and Gainsayers continually from time to time, both speaking and working, preaching and writing against him, yet notwithstanding never any could prevail before the coming of Luther?

To which weighty Question, although he gives there seve∣ral good Conjectural Resolutions, as he calls them; yet the Chief Reason is to be assigned to the Thunders and Voices which were then uttered; and to the wonderful Efficacy which prophetical Times and Seasons, have upon the Affairs of Christ's Church; it being Necessary (as Father(b) 1.25 Paul judiciously observes upon this very occasion) for the effecting of any thing, that the time come in which it may please God to correct the Errors of Men: Which (says he) met, together with fit Occasions, and Instruments which knew how to make use of them, in the time of Leo. For although Men's Minds were then disposed for a Reformation, by Reason of the Scanda∣lous Lives, Ignorance, and Tyranny of the Clergy; yet this Effect could not have been produced singly from these Occa∣sions; if the Times ordained by God's Infinite Wisdom, had not conspired with them. And what less than Divine Assist∣ance

could give Life and Success to a single, unassisted Per∣son; so as to enable(a) 1.26 him to convert a whole Town by one single Sermon; and to break through all manner of dif∣ficulties with an invincible Courage, notwithstanding the ut∣most Oppositions made against him, by that Great Emperour Charles the Fifth; and the United Forces and Counsels of the Pope, and his Party: So great Reason had(b) 1.27 Calvin to stile Luther the Trumpet, or rather the Thunder, which raised the World out of its Lethargy; and to say, That it was not Lu∣ther that spoke, but God that thundered by his Mouth.

Neither were the forementioned Circumstances only obser∣vable in the Lutheran Reformation, but in that begun in Swit∣zerland, and Geneva: For(c) 1.28 Zuinglius was the only Person which appeared at first amongst the Helvetians; And although he met with great Opposition from the Popish Cantons, and from his own people, for endeavouring to disswade them from being Mercenary in the Wars of Forreign Princes; yet he broke through all Obstacles, and propagated his Doctrine in a few years, in very many parts of that, and the Neigh∣bouring Countries.

The like to which appears in the Reformation of(d) 1.29 Ge∣neva, begun A. D. 1532. only by Two Ministers of Pied∣mont; who, taking Occasion from some Divisions amongst the People, upon some Protestant Theses being set up by a few young Men in several Corners of the Street; propaga∣ted the Truth in a short time very successfully; the Common people hearing them gladly. For it was not until afterwards, A.D. 1536. that Mr. Calvin (that great Instrument for the promoting the Truth, Power, and Simplicity of Religion) came

to that City; whose setling there was no less Providential and unexpected, then his Success: For he intended only to take it in his way to Basil, or Strasburg, in one of which pla∣ces he designed to continue for some time; and when he was perswaded by Monsieur Farel, to tarry there, he met with so great Opposition, that he was banished the City; and yet upon his Return prevailed so far, as to settle his Doctrine and Discipline there, although it were utterly contrary to the Looseness of their Manners; where it hath ever since been exercised with great Vigour; that small State and City flou∣rishing (according to the wise Observation of Mr. Spon, with which he shuts up his History of that City) whilst other Ci∣ties have perished, and mighty States have been overturned: which God often permits by his admirable Providence, to let great and small States know, that their Subsistence or Ruine depends not on their own Strength or Weakness; but that they are all in his hand, and their Happiness and misery come only from him. But his Doctrine and Discipline did not contain it self within the Narrow Bounds of that City; but that small Leaven leavened many Kingdoms and Countries; viz. France, Poland, Germany, Scotland, the Netherlands, and Hungary: and hath maintained it self chiefly by the Severity of the Manners of its Followers, and the Strictness of their Disci∣pline, as the Judicious French(a) 1.30 Historian hath observed: which is so great, that Henry(b) 1.31 the Fourth himself, altho he was then King of Navarr, and Chief of their Party, was forced by the Consistory of Rochel, to make Reparation for a Scandal he had given, by his Looseness.

(4.) The Reformation (which(c) 1.32 Luther foretold should

never be extinguished) hath been also miraculously preserved, as the Kingdom of Christ hath always been, amidst the Con∣vulsions of States and Empires; and hath been many times rescued from imminent Destructions by extraordinary Means, and unforeseen Accidents: Whereby it appears, that it is a Plant planted by our Heavenly Father; else it had been before now rooted up.

The Troubles were so great, which the First Reformers en∣countred with, that good(a) 1.33 Melancthon was very much dejected at them; and even Luther himself, although of an undaunted Spirit, was sometimes oppressed with disconsolate Thoughts, about the State of Things; and had gone back, if he had not been extraordinarily assisted. When his Cause was in great danger, (as Fox(b) 1.34 remarks) the marvellous Pro∣vidence of God, who had this matter in guiding, poovided a Remedy where the Power of Man did fail: and stirred up the whole Ʋniversity of Wittenberg, to petition Duke Frederick in his behalf, when he was upon the Point of Banishment: Whereupon the Duke began to consider his Doctrine, and to favour him. Several times did God preserve this tender plant, notwithstanding the many Wars, Leagues and Consultations to root it out; as upon the Death of(c) 1.35 George of Saxo∣ny; the many Successes of the Emperour; but especially that(d) 1.36 remarkable one, when the Elector of Saxony, and the Landgrave of Hesse were Prisoners; when the Reforma∣tion in Germany had been entirely destroyed, if God had not ordered Matters otherwise, by a strange turn of Affairs; whereby the Emperour was at last forced to grant the Edict

of(a) 1.37 Passau, which is still the Security of the Reformation in those parts; and the True Foundation of the Liberty of the Protestants; as Monsieur Mezeray observes: which was done for fear of a War which threatned him on both sides, from the French and the Turks; by which means, Protestan∣tism was generally preserved in Germany, during the Reign of Charles the Fifth.

And yet to see the admirable Care of Divine Providence over the Vine which he had planted; for when(b) 1.38 the Re∣formation was at its lowest Ebb in Germany, by the foremen∣tioned occasion; it went on very vigorously in England; the Mass being abolished there at that very Critical Conjuncture; whereby the Protestants were kept in heart, and its future increase was provided for.

In England, as(c) 1.39 Historians have observed, the Reforma∣tion was remarkably preserved by many strange Accidents, amidst the unaccountable Humours of a Cruel and Vain-glo∣rious Prince; As, by the Intrigues of Woolsey, for the Papa∣cy, and his missing of it; which if he had obtained, no doubt (says Fox) the Authority of that See had never been extermina∣ted out of England: By the Sollicitations of the Emperour with the Pope, the Easiness of the Pope to grant the Bull, and again his Stiffness in denying it; but especially by his rash and precipitate Sentence against the King; and that contrary to the ordinary Forms of proceeding in his own Courts; which if they had observed the Breach betwixt them had been made up; the King's Submission arriving at Rome but Two Days after the Sentence given. But (as our late Ecclesiastical Hi∣storian judiciously observes) God in his wise and unsearchable

Providence had designed to draw other great Ends out of this Rupture; and therefore suffered them that were most concerned to hinder it, to be the chief Instruments of driving it on. The unprosperous proceedings of Q. Mary, and the strange Preser∣vations of Q. Elizabeth, together with other remarkable In∣stances of God's Providence in the Times of Persecution, are largely insisted upon by our Laborious Martyrologist, at the End of his Third Volume; which I shall not therefore men∣tion: as neither the secret(a) 1.40 Correspondencies betwixt Philip the 2d of Spain, and the King of France, for the Extirpation of Protestantism, discovered by William Prince of Orange; the Measures(b) 1.41 taken for exterminating it by the Spaniards and French, at a Treaty, wholly defeated by the sudden Death of Henry the Second; the Effect which the French(c) 1.42 Massacre met with, contrary to the Design of those who contrived it; whereby it was turned rather to the strengthening and secu∣rity of the Protestants, than their utter Ruine, as it might have done; to omit the Defeat in Eighty Eight, the Gunpow∣der Treason, and the later Deliverance, fresh in our Memo∣ries; for which I refer the Reader to a Sermon preached by Bishop Burnet, before the Queen, on July the 16th, 1690.

(5.) The Reformation was an appearance of the Kingdom of Christ; as it cleared up the True Notion and Nature of his Spiritual Kingdom, in the Souls of Men; by instructing them in the Nature of Faith, and of Justification by Christ's Me∣rits; to which (as Mr. Fox(d) 1.43 hath judiciously observed) the Success of the Reformation was very much owing; those Doctrines having been mightily obscured by a wrong Notion

of good Works, and the Doctrine of Merits, one of the most Fundamental Errors of Popery. And it very much also con∣tributed to this End; by stripping Religion of much of its vain Pomp, and unedifying Ceremonies; which do not pro∣mote true inward Piety, but distract the Mind; which be∣ing of a limited Capacity, cannot well attend at once to two Objects of so different a Nature, as sensible and intellectual ones are. For the External Pomp of Religion, and its gaw∣dy Ornaments, are very contrary to the Simplicity of the Gos∣pel; in which only Two External Rites, and those very plain and simple ones, were instituted; viz. Baptism, and the Lord's Supper; Christian Religion consisting chiefly in the heart, and Affections; and in Externals, as they conduce to inward Holiness; according to what our Saviour hath told us con∣cerning his Kingdom, Luke 17.20. that it cometh not with ob∣servation; that is, is not(a) 1.44 attended with Pomp, Splendor, and Riches; but is a Spiritual(b) 1.45 Kingdom, in the Heart and Spirit, consisting not in Meats and Drinks, but in Righteous∣ness, and Peace, and Joy in the Holy Ghost.

Whereupon the(c) 1.46 Reformation retrenched much of the superfluous Riches of the Church; which are apt to corrupt the best mens minds; and lessened much of the Secular Gran∣deur, Preheminence, and Superiority, Titles and Honours of the Clergy; whereby the Church becomes too like a worldly King∣dom: Whereas Christ plainly declares, that his Kingdom is not of this World, John 18.36. and(d) 1.47 forbids his Apostles all secular Jurisdiction, and the Affectation, at least, of Titles of Honour and Authority.

(Lastly,) It was an appearance of the Kingdom of Christ, as it shook, and made a breach in that of Antichrist; which it is at last utterly to break in pieces, consume aed destroy, Dan. 2, 44.7, 26. And this it did after a most signal manner, by drawing of many Kingdoms and Princes, from the Antichristi∣an Corruptions of Popery.

But as the Reformation was an Appearance of Christ's King¦dom, so it must be confessed, that it was but an Imperfect one; by reason of the sealing up, or putting a stop to those things which the Seven Thunders uttered: which would otherwise have produced Christ's Kingdom in Glory, and have broken in pei∣ces the Kingdom of Antichrist. And that such a stop was put to its Efficacy, will appear from these Considerations:

(1.) Because the Reformation was not attended with Mi∣racles; which our(a) 1.48 Saviour makes to be a certain Sign of the coming of his Kingdom. And if it were the Sign of its first coming, have we not reason to expect, that it shall be so of its Second? But this Gift cannot be expected, whilst An∣tichristianism prevails so mightily in the World; whose en∣crease was the Cause of the Cessation of Miracles in the Church; which lasted for a considerable time (as hath been shewn by the Learned Mr. Dodwell in his Dissertations on Irenae∣us and Cyprian) beyond the Infancy of the Gospel, and the first propagation of it; for which Age therefore they could not only be designed; and gradually decreased, as the Errors and Corrup∣tions of the Church encreased.

(2.) According to the Parables of our Saviour, Matth. 13. concerning his Kingdom; the Enemy soon sowed Tares in it whilst men slept; which choaked, and perverted the Word of the Kingdom at first preached, in many things; and the Men

which it gathered of every kind, bad as well as good, brought in a mixture of their own sins and infirmities into it. For, not only(a) 1.49 Politicians, and wicked Worldlings, carried on their private Designs, (which the Reformers here in England complained much of, as to the point of Sacriledge) but the Good Men, who most effectually promoted it, had their Weak∣nesses and Infirmities.(b) 1.50 Luther and(c) 1.51 Calvin, although extraordinary Persons, and of great Piety were both Men of very warm Tempers, and were sometimes too violently trans∣ported; and the latter is thought to have had a too(d) 1.52 over-weening Opinion for his own Discipline; endeavouring e∣very where to introduce it as Necessary, and of Divine Ori∣ginal; which yet was at first very imperfect; the first(e) 1.53 Plat form of it, as it is received in the Church of France, ha∣ving been altered and augmented in Three and Twenty Sy∣nods, before it could be brought to that Model in which it now is; which it must be confessed is very excellent; and fit to be diligently perused by all, whose Thoughts are employ∣ed in restoring Church-Discipline. But yet, to deal imparti∣ally, I cannot think, but that the Natural Severity of the Tem∣per of this Great and Good Man (to whose indefatigable pains and great Parts, we are endebted for the true Sense of the Scri∣ptures), gave sometimes a Tincture to his Opinions, or at least to his Expressions in the Praedestinarian Controversies; which his Followers urged with too great warmth and harshness to∣wards Dissenters, in France, and the Netherlands.

Neither have the(f) 1.54 Lutherans been less rigorous in impo∣sing their Opinions; who having retained several Errors, as

in the point of Consubstantiation, Images, Ʋbiquity, and the like; would not admit the Reformed to their Communion, without their subscribing to some of those controverted Arti∣cles; and denied them Churches in their Cities, even when they were forced to retire unto them for succour in the heat of the last French Persecution. In which seems to be some Relicks of that Spirit which at first much retarded the progress of the Reformation in Germany; the Lutherans being then so wed∣ded to their Opinion about the Sacrament, that the(a) 1.55 Con∣federates would not admit the Switzers, and those that follow∣ed Zuinglius, into their Leagues; thinking their Assistances to be unlawful; and that they would be as dismal in the E∣vents, as Confederacies with Idolaters in Scripture: and the Ten Years Imprisonment of(b) 1.56 Casparus Peucerus, about the same Controversie, shews, that they did not afterwards much a∣bate of their Rigor.

Furthermore, I cannot but be perswaded, that the many Wars and Confusions which the Reformation hath been enga∣ged in (which were(c) 1.57 often the Occasions of their Persecuti∣ons), argue it to have fallen short, in producing that Exem∣plary Patience, and Resignation to the Cross, which Christia∣nity designed, and which it at first wrought in the Primitive Christians. And the many Errors and Divisions, which sprung up with the Reformation, plainly prove, that there were many Tares mixt with it; which yet God hath been pleased to make use of to many good Ends; there being scarce any Errone∣ous Perswasion in Religion, which hath not some Truth mixt with it; and which was not occasioned by some Neglect in the Church: which God by those Extreams punishes them for,

and calls upon them to reform. Even the Extravagancies of(a) 1.58 Munster, and the Boors (to whose Demands Luther gave too sharp and bloody an Answer, as his own Historian confesses) have a mixture of some important Truths; and the(b) 1.59 Antinomians, who first appeared about A. D. 1538. seem to have been permitted, to admonish the Reformers of more Exalted Thoughts of the Riches of God's free Grace in Christ; which they seemed not at first sufficiently to admire: as God, by permitting the Extreams of Arminiauism on the other side, calls upon Men to make use of their own hearty En∣deavours; when Morality decays, and Men do not as much as they are able, upon the pretence of Impotency; which was the Plea of(c) 1.60 Pelagius, who, except in the point of Grace, and those Controversies which depend upon it, was for the most part Orthodox, and of a very good Life: and especially there∣by admonishes warm Zealots, to take care, lest in the Heat of their Disputes about difficult and inexplicable matters, they make God, at least indirectly, the Author of Sin; and lessen the Extent of his Grace. The Fifth-Monarchy-men upbraid the Reformation with its Ignorance in the Nature of Christ's Kingdom; and their inordinate Zeal, and furious Opposition of Civil Authority, upon pretence of its contrariety to the Gospel, ought to be an Admonisbment to Christian Magistrates, to endeavour after a more Holy way of Government, than the World hath yet arrived to. Enthusiasm is permitted, when Formality and Deadness in Devotion too much encrease. And even the Behaviour of the Quakers, may put Christians in re∣membrance of the Duties of Patience, and bearing of Inju∣ries; and may be designed by Providence, (which makes use of the Sins and Follies of Men to Good Ends) to witness a∣gainst

common Swearing, and Perjury; Deceit, and Equivoca∣tion in point of Trade; Pride, and Superfluity in Cloaths; Vain Complements, Flattering and Swelling Titles; and an Ʋnnecessary Ʋse of Words and Names, taken from Idolatrous Opinions and Customs; and those Plays and Sports, which nourish Lightness and Debauchery. The like Observation may be made upon the other Subdivisions amongst Prote∣stants; All of which carry something in them to upbraid the Reformation of its Imperfection; and may be made use of to Excellent Ends; it being as useful to the Church, to con∣sider what is good in them, as to confute them; and of grea∣ter benefit to the State, to amend the Faults which occasioned them, than to prosecute them with Rigor; which hath been sel∣dom(a) 1.61 successful.

(3.) The Reformation is Imperfect, in what relates to Christi∣an Practice; as not having been able to bring in Everlasting Righteousness; and abundance of Righteousness, with Peace, Truth, and Glory; according to what is prophesied of Christ's Kingdom, Dan. 9.24. Psalm 72. and 85.

(4.) Neither hath it arrived to the perfection of a Church-State, as it is laid down in Scripture; especi∣ally in the Model of the Church of Jerusalem, gi∣ven in the Acts of the Apostles; which was the first Christian Church, built (according to our Saviour's Promise) upon Peter; and called, The Church, by way of Emphasis and Eminence; as if it were the Pattern by which others were to be tried and modelled: For the First Apostolical Chur∣ches are the Standard of all Reformation; and not the fol∣lowing Churches, even of the First Ages, which degenerated very soon from their Primitive Purity and Simplicity. But because the Particulars of the Defects of the Reformation, as to this Head, are too many to be considered as they ought to

be in this place; I shall leave them to a particular Treatise on that Subject: only desiring the Judicious and Conscienti∣ous Readers to lay aside the great Fondness which the best of Men are wont to have for the Constitutions of the particular Churches, of which they are Members; and to consider im∣partially the several places of(a) 1.62 Scripture, which treat of Matters relating to Church-Affairs; and then to compare the State of the Churches now in being, with what God requires in a pure Church; and I am confident they will abate much of a too fond Dotage upon any particular Constitution, or Church-State, that is now in the World: Of which Opinion also are the Honest, and the Judicious of all Parties, when some hap∣py Conjunctures force them upon cool thoughts, and peaceable Considerations; which yet do not meet with their desired Success, but in God's own Times and Seasons. Which is re∣markably evident in the Reformation of the Church of Eng∣land; which although begun by very good and great Men, and carried on often very vigorously and successfully, yet hath

not been able to arrive to those Degrees of Perfection, which even the first Reformers, who planted it, and watered it with their Blood,(a) 1.63 designed and(b) 1.64 wished for: But, what through the inconstant Humour of a Vain and a Cruel Prince, under whom it begun; the Avarice and Dissentions of the Chief Ministers of rhe Court of King Edward the Sixth; the short Reign of that Prince; the contrary turn of Affairs in Q. Maries Days; and the invincible prejudices of that great Princess Q. Elizabeth, under whom it was settled, who was against Alterations in the Church: the glo∣rious Work did not receive the last and finishing Hand of its Master-Builders; but has ever since been hindered and re∣tarded by several strange Occurrences; but chiefly by the contrary struglings of two Parties, ever since the Differen∣ces at Frankford; whereby, through mutual Animosities, and immoderate Opposition (the chief Obstacle to all Noble and Peaceable Designs,) things have sometimes rather gone back, than forwards: So that there is little hope of going on unto Perfection; until the Times of Restitution begin to appear, and God shall be pleased to dispose the Minds of Men by his o∣ver-ruling Providence, to so necessary, and so glorious an Un∣dertaking.

8 And the Voice which I heard from Heaven [verse 4.] spake un∣to me again, and said, go, and take the little Book, which is open in the hand of the Angel, which standeth [or stood] upon the Sea, and upon the Earth.

9 And I went unto the Angel, and said unto him, Give me the lit∣tle Book. And he said unto me, Take it, and eat ¹⁴ it up [i. e. com∣mit it to Memory, and keep it secret as yet, Dan. 7, 28.12, 4, 9. Ezek. 2, 8.3, 1-10.] and it shall make thy Belly bitter [be∣cause what is contained in it must be delayed for a longer time, Dan. 8.26, 27.10, 14-16.] but it shall be in thy mouth [when thou prophesiest again, Verse 11.] sweet as honey [as containing the sweet and glad tidings of Christ's Kingdom, Psalm 19, 10.119, 103. Jerem. 15.16. Ezek. 3.3.]

¹⁴ To eat, signifies to meditate, and digest Divine Truths; as appears from our Saviour's Discourse, John 6. and withal to keep them close and secret; as Mary did, Luke 2.19, 51: the Belly denoting in Scripture, the most secret Thoughts and Cogitations of a Man. By which is signified, that Christ's Kingdom, which had appeared but for a short time (only so long as to be just seen open, and whilst the Book could be taken into his hand and mouth) should soon have a stop put to it; and there∣by create much Sorrow to all the true Servants of God; but that it should again appear (signified by being again in his mouth, after it had been in his Belly) in its Glory, to the Joy and Comfort of them.

10 And I took the little Book out of the Angels hand, and eat it up, and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter [i. e. I was really affected, after the manner the Angel had foretold.]

11 And he [i. e. the Angel] said unto me, Thou must ¹⁵ prophesie again [i. e. foretel the coming of Christ's Kingdom, Chap. 11.3.] before [of, or against] many ¹⁶ People, and Nations, and Tongues, and Kings [i. e. before the People, and Rulers of the Kingdom of Antichrist.]

¹⁵ To prophesie (as is shewn on Chap. 11.3.) is to foretel the coming of Christ's Kingdom; which it is said here John should do; because he was to deliver more Prophecies concerning it; and because it was to be actually performed by the Witnesses re∣presented by John; as the people of Israel of Old were by the Prophets, who were sometimes Types of them. And from these Words we may observe;

(1.) That the Witnesses, represented in, and by John, had already prophesied, and were still to prophesie. And,

(2.) That the Spirit hath here given, by the mentioning of his prophesying again; an apt Transition to what was to be delivered concerning the Witnesses in the following Chapter, who are to Prophesie in Sackcloth. And,

(3.) That the Reformation (represented in this Chapter) was an Apperance, or prophetical Representation of the Kingdom of Christ, altho very imperfect; because it is said, that John was to prophesie again: whereby is intimated, that he had pro∣phesied just before; and that the Kingdom was under a delay, and so consequently in Prophecy, and not fullfilled.

¹⁶ By this Phrase, the Subjects of the Babylonian Kingdom are described in(a) 1.65 Daniel; which was an Emblem of the Anti∣christian.

Notes

• (a) 1.1

  Deut. 11.24. Psalm 60.8.
• (a) 1.2

  Numb. 34.6.
• (a) 1.3

  On Hosea 3.5. Pag. 618.
• (b) 1.4

  Dr. P••cock on the Place.
• (a) 1.5

  360, a Time.

  720, Times.

  180, half a Time.

  1260.
• (a) 1.6

  Oper. Theol. pag. 18
• (a) 1.7

  Apud. Poli Sym.
• (a) 1.8

  Ration. Temp. lib. 9. 11.
• (b) 1.9

  Fox's Book of Mart. Vol. 2. pag. 47. Mezeray, pag. 562.
• (a) 1.10

  Bizarus de reb. Persicis, pag. 360, 361.
• (a) 1.11

  1517

  180

  1697
• (b) 1.12

  1517	437
  1080	1080
  437	1517
• (a) 1.13

  In Prefat. & Apolog·
• (a) 1.14

  John 17.11-23. Eph. 4.3, 4.
• (b) 1.15

  Pag. 946.
• (c) 1.16

  Sleidan, pag. 97, 121, 159. edit. Anglic.
• (a) 1.17

  Melchior Adam. Vita Zuingl. pag. 28.
• (b) 1.18

  Father Paul's History of the Council of Trent, pag. 4▪ 5.9. Fascicul. re∣rum expetend, passim. Bishop of Meauxe's History of Variat. pag. 1, ••.
• (a) 1.19

  Matth. 13. Mark 4.26, 27.
• (b) 1.20

  Father Paul's Hist. of Counc. of Trent, pag. 6-12. 15, 17. 71. Sleidan, in Pre∣fat. & pag. 31.
• (c) 1.21

  Father Paul's Hist. pag. 20-23. Bishop Burnet's Histor. Reform. part 1. pag. 255.
• (d) 1.22

  Fox's Rook of Martyrs, Vol. 2. pag. 273. Vol. 3. pag. 92.
• (e) 1.23

  Sleidan 133. 160. Basnage Histoir. de la Religion, pag. 421.
• (a) 1.24

  Vol. 2. pag. 80.
• (b) 1.25

  History, pag. 4.
• (a) 1.26

  Basnage ubi supra.
• (b) 1.27

  Calvin. 2 Disc. c. Westfal. Opuscul. fol. 785. 787. & ibid. 137, 141.
• (c) 1.28

  Sleidan. passim. pag. 48, 70, 76. vita ejus per Melchior. Adam.
• (d) 1.29

  See Mr. Spoon's History of Geneva.
• (a) 1.30

  Mezeray's History, pag. 951. See the Synodicon of the Reformed Churches of France, lately Printed in English.
• (b) 1.31

  Perefixes Life of Henry 4th, ad an. 1587.
• (c) 1.32

  Vita ejus per Melchior. Adam: pag, 122.
• (a) 1.33

  Sleidan, pag. 140.
• (b) 1.34

  Vol. 2. pag. 49, 50.
• (c) 1.35

  Sleidan 250.
• (d) 1.36

  Sleidan 375— Mezeray. pag. 620, 624, 632, 633, 954. Melch. Adam. Vita Calvin. pag. 80. Summum Religionis discrimen, &c.
• (a) 1.37

  Tbuan. Hist. Tome 1. pag. 503. Mezeray, 954.
• (b) 1.38

  Sleidan, pag. 463.
• (c) 1.39

  Fox, Vol. 2. page 273, 370. Vol. 3. page 386, 792, 800. Bishop Burnet's Histo∣ry of the Reformation, part 1. page 135, 136.
• (a) 1.40

  Cardin. Bentivol. History of the Wars of Flanders, page 6.
• (b) 1.41

  Mezeray, page 651, 653.
• (c) 1.42

  Mezeray, page 651, 653, 957.
• (d) 1.43

  Vol. 2. page 80.
• (a) 1.44

  See Grotius on the place; and Hammond.
• (b) 1.45

  Rom. 2, 19. and 14.17.
• (c) 1.46

  Sleidan, page 53. Mezeray, page 948, 957.
• (d) 1.47

  Matth. 20.20-28. Luke 22.24-30.
• (a) 1.48

  Matth. 12.28. Luke 10, 9.11, 20.
• (a) 1.49

  Mezeray, page 948. Camden. Elizab. page 26. Fox's Martyr. Vol. 3. page 105, 442, 537.
• (b) 1.50

  Sleidan, 21, 43. & passim.
• (c) 1.51

  Adam. Vit. Calv. page 109▪ See Calvin's Answer to Officium viri pii.
• (d) 1.52

  Hooker's Preface to Eccles. Polit.
• (e) 1.53

  Synodic. Gall. Reform. Tome 1. page 16.
• (f) 1.54

  Histoire abregee de l' Europe, Tome 1. page 528, 663, 667.
• (a) 1.55

  Sleidan, 122, 151.
• (b) 1.56

  Histor. Carcerum per Pezelium.
• (c) 1.57

  Mezeray, 951, 952. The Account of the Persecution of th•• Vaudois, Printed at Oxford.
• (a) 1.58

  Sleidan, page 52, 79, 83, 90, 96, 190.
• (b) 1.59

  Sleidan, page 244.
• (c) 1.60

  Vossii Histor. Pelag. page 21, 22.
• (a) 1.61

  See Thuanus's Preface to his History.
• (a) 1.62

  Consider the Mystical signification of what is delivered in the Law of Moses, with relation to the Sanctuary, God's Worship, and his Priests; particularly, Exodus 28, 29, 30 Chapters. Leviticus 10.8-11. and Chapters 21, and 22. Ezekiel 42, 13, 14.44, 8-31. much of Ezekiel, from Chapter 40, to the end. Matth. 18, 15-20.19, 17.20, 24-29.23, 6-12. and Grotius on those places. John 15, 27.17, ••0-23. Acts 1, 13-26.2, 37-47.3, 1.4, 31-37.5, 1-14, 41, 42.6, 1-8.8, 2.9, 39.12, 5.13, 2, 3, 15.14.22, 23, 27. Chapter 15.16, 2, 4, 5, 25.20, 7, 11, 27-36. Romans, from Chapter 12, to the End of the Epistle. First Epistle to the Corinthians, from the First Chapter to the 15th. and Chapter 16. most part of the Second Epistle to the Corinthians. Galatians 2, and 6. Ephesians 2, 19-22. Chapters 4th, 5th, and 6th; the Epistle to the Philipppians; the greatest part of the Epistles to the Colossians, Tbessalonians, Timothy, and Titus; Hebrews 5, 12-14. and Chapters 6.1, 2.12, 14-29. and Chapter 13; the generality of the Epistle of James. 1 Peter, 2d Chapter, to the End of the Epistle; 2 Peter 1, 3-21. and Chapter 2d, and 3d; most of the Epistles of John, and Christ's Letters to the Seven Churches; Which places, diligently compared with what is prophesied of Christ's Kingdom, in the Prophets and the Three last Chapters of the Revelations; will furnish a Man with an exact Idea of the Church; as it was designed by Christ, with respect to Faith, Discipline and Manners.
• (a) 1.63

  Reformatio Legum Ecclesiastic.
• (b) 1.64

  Preface to the Comminat. Fox's Book of Martyrs, edit. ult. Vol, 3. page 67, 105, 107; 120, 121, 137, 362, 374, 385, 400, 403, 411, 412, 427, 442, 537. Bishop Burnet's History of the Reformation, edit. secunda: Tome 1. Praefat. pag. 147, 148, 189, 262, 300, 303, 315, 364. in the Collect. pag. 160, 178, 182. Praefat. ad Vol. secund. and page 44, 59, 67, 71, 72, 73, 75, 79, 80, 95, 96, 101, 104. ad 110, 112, 141, 145, 152, 153, 154, 155, 156, 182, 189, 190, 191, 196. ad 202, 218, 219, 304, 339, 376, 377, 387, 390, 394, 395, 396, 397, 398, 399, 406, 407, 420. Camdeni Elizab. ed. Amstelod. pag. 26 in Praefat. 391, 392. Sir Simon D' Ewes's Journal, pag. 156-158. 161, 166, 167, 177, 184, 257, 302, 303, 329, 357-360, 557, 639. Bishop Stil∣lingfleet's Preface to his Ʋnreasonableness of Separation; the Discourses written lately about the Ecclesiastical Commission, and the Convocation: a Paper entituled, Grievances of the Church of England; supposed to be written by Archbishop Sancroft. Letters of the English Reformers, in the Library of Switzerland. and Bishop Burnet's excellent Discourse of the Pastoral Care.
• (a) 1.65

  Chap. 2, 37.4, 1.