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

Annotations on CHAP. II.

¹ This I shall hereafter endeavour to make out, to be the principal, if not only drift of these Epistles, from such Chara∣cters and Arguments, as shall arise from the Text it self. Very good Interpreters, and particularly Grotius, on Revel. 1.11. have thought, that the several Successions of the Church, here represented, are intimated in their very Names, according to a way of Allusion made use of in Scripture, as well as in Hea∣then Authors. For thus the God of Ekron, whose True Name is thought to have been Baal zebachim, or the Lord of Sacri∣fices, is called in derision Baal zebub, or the Lord of Flies; and Belzebul, or the Dunghil God. And the Prophet Micah 1.14, 15. manifestly alludes to the Names of Cities, calling Achzib a Lie; as if its Name were derived from Cazab, which in Hebrew signifies to Lie; and the City Mareshah is threatned to be disinherited, in allusion to its Name; and A∣dullam is called the Glory of Israel, perhaps (says Doctor Po∣cock on the Place) from its Situation, its Strength, or its

Beauty, or some other Reason, probably taken from its Name, as the others are, although now unknown. And such Paronomasia's, or Allusions, may be more frequent in Scripture than we think for, by reason of our Ignorance in the Premi∣tive Language, and of the Story and Circumstances of the Places, whose Names are alluded to.

2 I know [observe and approve, Psalm 1.6.] thy [good] works and thy labour ² [in the work of the Gospel; in converting, in∣structing, and governing those whom thou art set over, 1 Thes. 5.12. 1 Tim. 5.17.] and thy patience, [and perseverance in it, and under sufferings for it], and how thou canst not [endure, or] ³ bear [with] them, which are evil [in Life or Doctrine, but castest them, when they prove incorrigible, out of the Church:] and thou hast tryed ⁴ them [by the Gospel, Gal. 1.8. 1 John 4.1. by their Works Matth. 7.20. and by the Gift of discerning Spirits, 1 Cor. 12.10.] which say they are Apostles [sent and commissioned to preach the Gospel], and are not, and hast found them liars, [or False Apostles, Acts 20.29, 30. and 15.1, 24. 1 Cor. 15.12. 2 Cor. 11.13. Gal. 1.6. 1 and 2 Epist. to Timothy. 1 John 4.1.]

² Labour also may here signifie a zealous and unwearied pro∣fession of the Gospel, amidst the greatest Discouragements, as the Word is taken, 1 Cor. 15.58.

³ These Words refer to the zealous Execution of Discipline, for which the Church was at first very remarkable, as appears from 1 Cor. 5. 1 Tim. 1.20. Tit. 3.10. 2. John 10.

⁴ It appears from Scripture, that there were many False A∣postles foretold by our Saviour, Matth. 24.11, and by the A∣postle Paul, in his Admonition to the Elders of the Church of Ephesus, Acts 20.29, 30. Who generally seem to have insi∣nuated themselves into the good Opinion of the People, by specious pretences of being Brethren, and by creeping into their Houses and Assemblies unawares, and privily, and by com∣municating with them in their Feasts of Charity, as appears from 2 Cor. 11.26. Gal. 2.4. 1 Tim. 3.6. Jude 4.12. and from this place; where they are said, to pretend to be Apostles, when

they were not. For the Hereticks seem to have acted more close∣ly and subtily while the Apostles were living than afterwards; which made i•• 〈◊〉〈◊〉 task to try and detect them, which yet the Apostolical Church did with great Zeal and Care, by examining their pretences by the Doctrine they had received of Christ, and by Gifts of discerning False Spirits, as Clemens Romanus attests in his Epistle to the Corinthians. And this place seems to determine this Succession of the Church to the Times of the Apostles; the Pretence of being Apostles, or Mes∣sengers, sent and commissioned by God to preach New Doctrines, being peculiar to that Age, and made use of by Simon Ma∣gus, and his Followers, particularly by Cerinthus, against whom John wrote his Gospel; who pretended to New Reve∣lations: And it being not peculiar to Ephesus alone, but to most other Churches, we may reasonably conclude, that by E∣phesus is not understood that Church alone, but the Church-State of the Apostolical Age; which began on the Day of Pen∣tecost, next following the Ascension of our Saviour, in the Thir∣ty Third Year of our Lord, about the Twenty Fourth Day of May, as Bishop Pearson has stated the Aera of the Apostolical Church in his first Lecture on the Acts. From this place we may learn, That strict care ought to be taken in trying and examining those who are to be sent to teach others; and that the Canon of Scripture was setled by this Apostolical Church, she having duly tried and rejected all other Pretenders to A∣postolical Doctrines; and that the first State of the Church was purely Apostolical.

3 And [yet thou] hast born ⁵ [Afflictions, although thou canst not bear ⁵ with them which are evil;] and hast [still] patience ⁶, and for my Names sake [i. e. for me, and upon the Account of my Gos∣pel] hast laboured ⁶ [in it], and hast not fainted [under it, nor under thy sufferings for it, Gal. 6.9. 2 Thes. 3.13.]

⁵ Such kind of Allusions are frequent in Scripture, as Rom. 1.24, 25, 26, 28.

⁶ This being a Repetition of what was said in the foregoing Verse, seems to intimate, that their Labour and Sufferings were Great, and very Remarkable; a Repetition sometimes denoting so much in Scripture.

4 Nevertheless I have somewhat [of ⁷ complaint] against thee, be∣cause thou hast left [or ⁸ remitted, and abated something of] thy first ⁹ [or former, fervent, and intense] Love [of me, my Gospel, and Kingdom.]

⁷ So the Phrase is taken, Matth. 5.23.

⁸ So this word is rendred by Grotius and Doctor Hammond, and, I think, rightly. And as Grotius thinks, that Love and Desire, may by way of Allusion, be signified by the Word E∣phesus, so may also the Greek Word here made use of, intimate some Remission, or Coolness of their First Love, by the same Figure which the Prophet Micah makes use of, Chap. 1. 13, 14. and which Grotius thinks the Apostle uses, Rom. 1.17, 28, 29. where also in the 29th Verse there is a manifest Allusion to the Name Judah, which signifies Praise, Gen. 29.35.

⁹ The First Love, which the Prophet, Jerem. 2.2, calls the Kindness of Youth, and the Love of Espousals, is usually very fervent; but is wont soon to cool and abate in the best of Men. And accordingly the Church at first, when (as Hie∣rom speaks) the Blood of our Lord was warm, and the Faith of the New Converts was Fervent, was very Zealous in all its Du∣ties and Offices, as appears from the Acts of the Apostles, parti∣cularly from Chap. 2.41-47. and Chap. 4.31-37. where we have a perfect Pattern of the First Love of the Apostolical Church, in the Church of Jerusalem; especially in their ha∣ving all things common, and calling nothing their own. And yet in a very short space, as soon as the Number of the Disci∣ples, and with them the Church-Revenue, was multiplied, there arose a murmuring of the Graecians against the Hebrews, e∣ven in the Infant-Church, as we read Acts 6. occasioned by the Pride of the Hebrews, as Bishop Pearson has shewn, in his

Third Lecture on the Acts; wherein (as also in the Behaviour of Ananias and Saphira) there are early Tokens and Types given of a Declension in the Church, which proceeded so far as to this matter, even in those First Times of the Gospel, that Paul tells the Philippians, (Chap. 2. 21. of his Epistle to them, supposed to be written about A. D. 59, or 62.) that all Men sought their own, and not the things of Jesus Christ. For not on∣ly Demas forsook Paul out of Love to this present World, but Mark grew weary of the Labour of the Gospel, and went not with Paul and Barnabas to the work, Acts 15.38. and Pe∣ter himself, for fear of the Jews, was guilty of Dissimulation, Gal. 2.11, 12. And the Galatians had generally departed from the True Notions they had received of Christian Liber∣ty, and a Working Faith, Gal. 5.1, 6, 7. and were grown very remiss in their Acts of Charity, Gal. 6.9. And the Churches mentioned in Scripture, are frequently reprehended for great Enormites; so that it is no wonder that the Churches in After-Ages proved guilty of them; the Love of many wax∣ing cold betimes, as our Saviour foretold, Matth. 24.12. and Paul complained, 2 Tim. 1.15. and 4.16. But this Prophecy respecting principally the Apostacy which crept into the Visi∣ble Church; by this passage is chiefly meant some degrees of it, which were then advancing: John, at the close of his first Epistle, written not long after the Revelations, warning the Christians to keep themselves from Idols, and the Mystery of Iniquity, of which Worshiping of Angels was a part, already working, even when St. Paul wrote his second Epistle to the Thessalonians, about the year 49. as some think, or 53. ac∣cording to Bishop Pearson; from whose Opinion, that of a Judicious Person, well skilled in Scripture Chronology, does not much differ; who dates the Conception of Antichrist, A. D. 55. which may very well be called, an abating, or remitting of Love; a cleaving to the One God, being so often descri∣bed in Scripture by Metaphors taken from Chaste Love, and E∣spousals; and Idolatry being so often likened to its contrary,

Adultery, and Fornication. However, it is certain, That in the Times of the Apostles, something was even then work∣ing, which made way by degrees for the Following Aposta∣cy. Such, perhaps, were, (1.) A Natural Love of Quiet and Ease, and Fear of Trouble and Displeasure; whereby, by Degrees, their Zeal was abated, which was the Fault of Mark and Peter, who yet returned to their First Love and Works. (2.) An excessive Esteem for some Pastors, for their Gifts, to the despising of others; which was the Cause of the Divisions in the Church of Corinth, as appears from Paul's Epistles to them. (3.) A Domineering and ambitious Temper in the Pa∣stors themselves, which was the Fault of Diotrephes, 3 John 9, 10. (4.) A Want of mutual forbearing one another; the Jewish Christians Judging and Condemning the Gentiles, and the Gentiles despising the Jewish. (5.) Divers False Opinions brought by the Jewish and Gevtile Converts into the Church; especially with relation to Angels and Departed Souls; which are the usual Subject of Paul's Epistles; and of which he treats particularly, 2 Thes. 2. 1 Tim. 4.1. Col. 2. (6.) And last∣ly, God out of his infinite Wisdom, permitted, even in the pure Church of the Apostolical Age, not only Errors and He∣resies to arise through the Common Imperfections of Men and Churches, but also a Foundation to be laid for the Grand Vi∣sible Apostacy, which began very early; and rose to a great heighth, not long after the Departure of Paul from Miletum, and that from amongst the Christians themselves, as the Apo∣stle plainly asserts, Acts 20.28.30. And was to be carried on by some of them, or by the man of sin; that is by a Visible Body, or Succession of Men, under the pretence of Mystery and Godliness, and of Antiquity and Apostolicalness, as appears from 2 Thes. 2. 1 Tim. 4.1. and from the second Verse of this very Chapter.

5 Remember ¹⁰ therefore from whence [or, from what degrees of Love] thou art fallen, and repent, and do the first Works [with the like Zeal;] or else I will come unto thee quickly [and that on a sud∣den,

and unexpectedly;] and will remove thy Candlestick ¹¹ [or Church] out of its place [and give it unto another, Matth. 21.43.] except thou repent.

¹⁰ Here is laid down the True Way of Reforming the Church, and of its escaping Destruction; viz. by her consider∣ing wherein she hath deviated from the Gospel; by which Rule the False Apostles were tryed, Verse 2. and in repenting of, or forsaking her Faults: and in a zealous practice of her first good Works, according to the Model of the Gospel. And we have here given us two different States of the First Chur∣ches; viz. of their First Love, or Purity; and of their Re∣mission of it, and Deviation from it.

¹¹ This Removal is not to be understood of the particular Church of Ephesus; which is noted by Bishop Ʋsher, to have continued, and to have preserved its Metropolitical Prehemi∣nence entire, until the time of Constantine, whilst others of the Seven had been deprived of it: And although there be not now at Ephesus so much as One Christian, (which Mr. Spoon looks upon as a fulfilling of this Prophecy) yet the Judgment here threatned, was to come quickly; and must therefore refer to something more early than its present State. And therefore Ephesus mystically here representing a Church-State, the remo∣ving of its Candlestick must signifie, its ceasing to be such a Church-State as it was before; the Pure, Primitive, and Apo∣stolical State of the Church, degenerating, by degrees, and that very soon, from its First Love; and becoming a Syna∣gogue of Satan, in the following Succession: and its Priviledges and Preheminences, in the Kingdom of Heaven, being taken from it, and given to other Church-Successions, according to the Denunciation of Christ, Matth. 21.43.

6 But [yet, notwithstanding this defect,] this thou hast [com∣mendable in thee,] that thou hatest [so far art thou from suffering and conniving at] the [unclean] deeds [or, practices] of the ¹² Ni∣colaitans, which I also hate.

¹² A sort of impure Hereticks, who about the year 80 or 90, after Christ, much about the Time of Cerinthus, taught, that it was lawful to eat things sacrificed unto Idols; and that Ma∣trimony was a mere Humane Institution, not obliging the Con∣science; and asserted the Lawfulness of Fornication, and all manner of Ʋncleanness, fathering their Doctrine (as the Here∣ticks then were wont to do) upon Nicholas, one of the seven Deacons in the Acts; from which Opinions and Practices the Church was as yet free; although it afterwards fell into some of them; and there were some, even then, who forbad Mar∣riage, which was one step to the increase of this Impurity of the Nicolaitans, 1 Tim. 4.3.

7 He that ¹³ hath an [understanding] ear, let him hear [attentive∣ly, consider, and understand,] what ¹⁴ the Spirit [speaking by the Prophets] saith [by me, in this Prophetical and Spiritual Epistle] unto the Churches [of God in all Ages and Successions of them, for whose Uses it was written.] [And] to him [or that person] that overcometh [the Remissness of Love, which is to be found in this Church-State,] will I give to eat of the ¹⁵ Tree of Life, which is in the Paradise of God; [i. e. the Enjoyment of a happy State in Christ's Kingdom, Rev. 22.2. Ezek. 47.12.]

¹³ From this Verse it seems to appear, that these Epistles are Spiritual and Mystical, because the same Sentence is annexed to them, which Christ makes use of at the Close of his Para∣bles, or Mystical Discourses, to engage Attention, and to teach, That all men were not capable of understanding them, but those who had their Minds duly exercised in Spiritual Things: And the manner of speaking being here altered from what it was at the first Verse, viz. from these things saith Christ, into hear what the Spirit saith; Hereby seems to be intimated, that these are Spiritual and Prophetical Epistles, spoken by the Di∣vine Spirit in Christ, which was to teach the Apostles all things; and shew them things to come, John 16.12, 13. Part of which are here revealed, relating not to the single Church of Ephe∣sus

alone, but to the Churches in the Plural; that is, all the se∣veral Periods and Successions of them.

¹⁴ The Particle, what, refers not only to the following Sen∣tence, but to all which went before, as appears from the Epistles to the Churches of Thyatira, Sardis, Philadelphia, and Laodi∣cea; in which there is nothing that follows this Proverbial Sentence; which must therefore have a reference to what pre∣ceded it.

¹⁵ This Promise refers to the particular Overcomers of the Evil of each Church-State, and not to the Churches themselves; for as some Men may fall short of overcoming Vice and Error in a good Church-State, so others may overcome the Evil of a bad one. And the Promises to the several Overcomers, are taken from the Descriptions given afterwards in the latter part of this Prophecy, of the New Jerusalem, or Kingdom of Christ; which as they have promoted, so shall their Reward be. Now the Earthly Paradise, was a Type of Christ's Heavenly Kingdom; and to eat of the Tree of Life, in the midst of that Paradise, is to be refreshed and nourished with Divine Communications, in the Kingdom of Christ; in which the Saints and Overcom∣ers shall Reign with him. And here we are to take notice, that the Rewards are suited to each particular State; to be re∣freshed by eating in a State of Happiness, being proper to those who are wearied with Labour and Sufferings; and a Crown in the next Succession, being the fit Reward of the Overcom∣ers of a state of persecution. It is also further fit to be observ∣ed, That the Right of Primogeniture is not given to Ephesus, but to Smyrna the Symbol of the afflicted Church-state, which has the Crown of Life bestowed upon it, the Symbol of Royal Dignity, which of Right belongs to the First Born; and the very King∣dom of the New Jerusalem is given to Philadelphia, of which the Key of David, and her Crown, are the Symbols: which seems to be shadowed out unto us, in the Blessings of Jacob, (Gen. 49. which may by way of Allegory, and as Typical, be accommodated to the Mystical Israel the Church), where

the Precedency, both in Dignity and Power, is taken from Reuben, the First Born, because of his Instability, and having defiled his Father's Bed; which may be Typical of Ephesus's Early Departure from its First Love, and of the Idolatrous A∣postasie which crept into it betimes; which is a spiritual De∣filement in Scripture: whereupon its Candlestick was removed out of its place; that is, it lost the Rank of priority it was to have in the Kingdom of Christ, which was given to the next Succession of Smyrna for it's Constancy in Afflictions; bur es∣pecially the New Jerusalem State, coming down in the Phi∣ladelphian Succession.

8 And unto the Angel [Verse 1.] of the Church in Smyrna ¹⁶, write; these things, saith the First ¹⁷ and the Last, which was dead, and is alive; [that is, Christ the Eternal God, who raised himself from the Dead.]

¹⁶ Smyrna is the next City of the seven, Northward from Ephesus, and about Forty Miles distant from it; and it is still a Metropolitical See, having yet no more than Two Churches of Greeks in it, and One or Two of Armenians. It's Name may by a Figurative Allusion, be derived from a Syriack word sig∣nifying Bitterness, to denote the bitter persecutions of the Church under this State.

¹⁷ These Attributes are made use of, to encourage them to undergo their Sufferings, as having been already experien∣ced by Christ, who was God, and had vanquished Death for them.

9 I know [and approve] thy [good] works, [in the propagating of my Kingdom] and tribulation [under persecutions] and poverty, [or extream want, by thy being spoiled ¹⁸ of thy Good;] but thou art [really] rich [in Grace, and in my Esteem and Favour;] and I know the blasphemy ¹⁹ [i. e. Idolatry] of them [or that party,] that say they are Jews ²⁰ [that is, boast themselves to be the pure Christians, the true Worshippers of the one only God;] and art

not [truly so,] but are [really, and in God's Account] the ²¹ Syna∣gogue of Satan [that is, an Antichristian Congregation.]

¹⁸ As was usual in Times of persecution, Heb. 10.34.

¹⁹ Blasphemy is a Contumely, or Reproach of God, by attri∣buting that to a Creature which is properly his; whence in Scripture it is put to signifie Idolatry, which is the highest Blasphemy. See Isa. 65.7. 1 Maccab. 2.6. 2 Maccab. 8.4. And this Blasphemy then appeared in the Reverence paid to Martyrs, which was the Beginning of Idolatry.

²⁰ The Phrases and Expressions of this Mystical Book are taken from the Old Testament, and the Jewish Oeconomy, which was Typical of the Christian, as the Apostle asserts, 1 Cor. 10.1-4. the Type in this prophecy, being constantly put for the Anti-Type, or thing signified. And therefore, according to that usual Figure; by Jews here must be understood, Chri∣stians, who are the mystical Israel, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the True Israel, as Justin Martyr calls them; whose Glory, and proper Priviledg it was, to be the Worshippers of the One True God; whilst all the World besides, were guilty of Idolatry. Now the Jews being wont to pride themselves in their priviledges; those here represented are also said, to say that they are Jews, that is, boast of it, in al∣lusion, perhaps, to the Name Judah, which signifying Praise and Thanksgiving; is here, and by the Apostle Rom. 2.17-29 put to denote a Boasting Confession, joyned with a seeking the Praise of Men, as Grotius has noted on the place; and as is ob∣vious from the last verse of that Chapter, as I before hinted. Of which Pride of theirs, there is an eminent instance in the very first Apostolical Church at Jerusalem, Acts 6. where the Hebrews, or Natural Jews who came from the Loyns of Abraham, neglected, or proudly despised, the Hellenists, or Pro∣selyted Gentiles, altho Jews by their Religion, as well as themselves. And therefore in proportion; by Jews here must be meant those Christians who more than ordinarily

boasted themselves to be the pure Worshippers of the True God only, when yet they were really guilty of Idolatry. For the word Jew, as Grotius notes on Rom. 2.17. was then a word significative of their Religion, rather than of their Nation; and denoted as much as a Worshipper of the one God; or one who confessed and acknowledged him, as the word Judah is Explained by Philo, and Interpreted by the LXX, Gen. 29.35.

²¹ Satan signifies, according to the Original of the word, the Great Adversary, the Devil; of whose Congregation, these Pretending pure Christians are said to be, and not of Christ's, because, by their Blasphemous or Idolatrous Practi∣ses, they did indeed, and in God's account, Worship him, and Propagate his Antichristian Kingdom. But this was at first the Fault only of a few of them, or of that Party that Valued themselves, and Despised others, calling themselves Jews, or the only True, or pure Israel of God; it having always happened so from the beginning of God's Church, that according to the Allegory insisted on Gal. 4.25, 29. the Corrupt Party hath stood most upon its Purity, Honour and Preheminence; and hath Persecuted, and Despised the pure one.

Now the Church of Smyrna, comprehending that Succes∣sion of the Church, in which the great Persecutions happen∣ed; and in which a Crown of Life was at last given them at the Empires becoming Christian: The Blasphemy here reprehended, refers chiefly to the latter State of that Succes∣sion, when Honours and Riches Flowing into the Church, corrupted the purity of their former poor and suffering con∣dition; and the reverence at first innocently paid to Mar∣tyrs; and the introducing of Pagan Rites by degrees, un∣der pretence of winning the Heathens, gave a great encrease to the growing Apostasy; iniquity under the covert of a Myste∣ry, i. e. of Piety, Religion and well meaning Zeal, making daily progress in the Church, until it arose to an Antichristian Sy∣nagogue

or Congregation of a prevailing party amongst them. Which phrase is made use of, in opposition to the Title given the Jews in the Old Testament; who are called Numb. 31.16. The Congregation or Synagogue of the Lord: which the cor∣rupt party of this Succession had forfeited, by its Antichri∣stian or Satanical Innovations; as the Jews also did upon their Apostasy under Jeroboam, 2 Chron. 11.15. who are there∣upon said to have Sacrificed unto Devils or Satan. And it is worth Observation, that the last degeneracy of the Jewish Church, when, as it appears from the Gospels, it became a Satanical Synagogue, consisted chiefly, in vain Traditions, in Affecting Titles, Honours and Prehemency, in neglecting the Spiritual Service of God, and in expecting a present Worldly Kingdom of the Messias, instead of a Future, Heavenly State of it, and of the Kingdom of God within us, consisting in inward Righteousness and Peace; and lastly in Cruelty and Persecution, and in casting out of the Synagogue of the Lord, the true and faithful Servants of Christ. Now in whatso∣ever Age of the Church there may be found such a Temper and Spirit Prevailing; so much may it be said to have of the Synagogue of Satan in it: Much of which was visible, in this succession, in the strifes amongst Bishops, about the Superiority and the Prehemenency of their Sees; in their rash Censuring and Excommunicating one another for slight Matters, as ap∣pears evidently in the Behaviour of Pope Victor; in the Op∣positions made in this period to the Doctrine of the Antient Chiliasts; and in the introducing a great number of Cere∣monies, Rites and Customs into the Church, to bring over the Jews and Pagans to the Christian Religion.

10 Fear none of those things which thou shalt suffer: [For] behold the Devil ²², shall [by evil Men, as his Instruments,] cast some ²³ of you [who have the courage not to deny me] into prison [i. e. vari∣ous and grievous Tortures and Persecutions;] that ye may be tryed [fully, whether ye be perfect and entire, James 1.2, 3. 1 Pet. 1.7.] and you shall have Tribulation [that is, one most notable Persecution;]

²⁴ ten days [of years:] Be thou faithful unto [the suffering of] death, and I will give thee a crown ²⁵ of Life [i. e. Freedom from Persecuti∣on, Rewards and Honours.]

²² Persecutors do the Devils Work, Eph. 2.2. and to him Justin Martyr frequently attributes the Pagan Persecutions, because they were promoted and set on by his Instigation.

²³ For many fell away in the Times of persecution.

²⁴ Days, in Prophetick account, are frequently put for Years; as is evident from Numb. 14.34. Ezek. 4.6. and Dan. 9.24. where the Days of the Seventy Weeks, are un∣derstood by most Interpreters of Years. For a Day being the First, and most Natural Measure of Time, depending upon the constant and most known Revolution of the Sun; is put in all Languages, and particularly in the Hebrew, to express indefinitely, a length or continuance of Time; as the Days of Herod signifie in Scripture, the Time of his Reign; and is limited to some certain continuance, by circumstances; or ac∣cording to the Will of Him who makes use of it: as it is by God in Scripture restrained to signifie a Prophetical Year, as is evident from the places I have quoted: against which, Grotius has Objected nothing material, as Dr. Moor has ful∣ly proved in his Mystery of Godliness, Book 5. Chap. 15. Now the last and greatest Persecution of the Church under Di∣ocletian, lasting, according to all Chronologers, exactly ten Years; It is evident that this place must refer unto it: espe∣cially if we consider that the Vision of the Souls under the Altar, which is Contemporary with this Succession; immedi∣ately preceeds the great Earthquake, or change of Things un∣der Constantine; and that no Example could be brought by Grotius, or Dr. Hammond of a ten days Persecution, in the Times to which they limit this passage; and that Ten, does not denote in Scripture a short time when put indefinitely, but is always put for one of a long continuance, (it being, as it were, the plentitude of simple Numbers) as is evident from Numb. 14.22. Job. 19.3. 1 Sam. 1.8. Eccles. 7.19.

Furthermore, seeing that the things referred to in this Pro∣phecy, being for the use of the whole Church, ought to be il∣lustrious parts of History, and not References to something not Transmitted unto us (with which shift Grotius puts off his Reader) what more Notable part of History could be referred to, than that of the ten Years Persecution, which gave Date to the Aera Martyrum, and is a most famous Character of Time; exactly answering in its ten Years Duration, to the Prophetical way of Accounting a Day for a Year, and fit to be made use of by the Holy Ghost, in Transmitting so remark∣able a Period of the Church down to after Ages.

²⁵ A Crown denotes Regal and Triumphal Honours, and a Crown of Life is opposed to the Deaths and Martyrdoms they had before Suffered: And hereby is plainly set forth the Freedom from Persecution they Enjoyed under Constantine, at the end of the Tenth Persecution; which, according to the Accurate Computation of Mr. Pagi, in his Critical Annotations upon Baronius, began Feb. 23. A.D. 303. and ended June 13th, A. D. 313. when the famous Epocha was Instituted of the Churches Freedom from Persecution; mentioned by Eusebius in his Chronicon, and by the Author of the Alexandrian Chro∣nicon.

From which Time we may date their Crown of Life; Con∣stantine daily proceeding to advance and secure the Church; which enjoyed great Freedom (bating only some short Per∣secutions, particularly that under Julian), until it came to its highest pitch of External Peace and Honour, under Theodosi∣us the Great, who died at Milan A. D. 395. on Jan. 17. or Feb. 24. after he had given Paganism its deadly Blow, by his Famous Defeat of Argobastes and Eugenius, A. D. 394.

11 He that hath an Ear, let him hear what the Spirit saith unto the Churches: [Verse 7.] [And] He [i. e. that person] who overcometh, [the Persecutions, and Evils of this Church-State, and perseveres unto the End, in the Precepts of the Gospel,] shall not be hurt of the second death, [but shall escape it, Rev. 20.6.]

12 And to the Angel of the Church in Pergamos ²⁶, write, These things, saith he who hath the sharp ²⁷ Sword, [of the Word and the Spi∣rit,] with two edges, [to inflict severe and sharp Judgments, chap. 1.16.]

²⁶ Pergamos is distant from Smyrna, Northwards, about five hundred and Forty Furlongs; and there are in it now but a few Families of miserable Christians, and but one Church; although it was anciently the most Famous and Chief City of Asia the Less, having been the Seat of the Attalidae, who were rich and potent Kings; and of the Roman Proconsuls: For which Reason, as well as in Allusion to its Name, it may be put to denote here, The exalted State of the Church; High and Lofty Fabricks, and Things, being called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Asiaticks: And because of its(a) 1.1 excessive Idolatry, it is a fit Type of the Apostate state of this Succession, in which the Apostasy was exalted to a Throne.

²⁷ Corruptions daily encreasing under this State, the Styleis here changed, and Christ is represented with a sharp sword in his Hand.

13 I know thy [good] works, and where thou dwellest, even where Satan's ²⁸ Seat [or Throne] is, [i. e. under the Dominion of the Antichristian Apostasy;] and [I know that nevertheless] thou hol∣dest fast [or retainest the profession of] my Name [and hast not re∣nounced it, by becoming Antichristian;] and hast not denied my Faith [or Gospel; no not] even in those days [or Times of Dark∣ness and Cruelty,] wherein Antipas ²⁹ [i. e. the Opposers of Po∣pery] was my faithful Martyr [or Witness,] who was flain [by De∣crees, Anathemas, and frequent Deaths] among you [or under your Jurisdiction,] where Satan [or Antichrist] dwelleth [or has his constant Residence, in great State and Power, 2 Thes. 2.4, 9]

²⁸ The Apostasy is now called Satan's Seat, or Throne; because that upon the Churches Exaltation, under the Christi∣an Emperors, a Worldly Kingdom, and a Paganizing Christi∣anity, arose by degrees, especially at Rome, to such an heighth, that it became at last to have a Supremacy, or a Throne in it; to which Satan's power in this World is likened in Scripture, viz. Isa. 14.12-14. Luke 10.18. John 12.31. With which the History of those Times agrees; it being evident, that from about the year 400. and odd (the precise year I shall endeavour to determine hereafter), when Satan's Syna∣gogue seems to have arrived to its maturity; that the Aposta∣sy daily increased, chiefly upon the Growth of the Papacy, which came to have a Throne about the year 606, when Boniface the Third Usurped the Title of Ʋniversal Bi∣shop.

²⁹ There might have been perhaps a Martyr of this Name at Pergamus; although the Story of him related in the Greek Menologies, is vehemently to be suspected, as Grotius has well noted; a Brazen Bull being not a Punishment amongst the Romans, whose Laws were then observed at Pergamus; and the Relations of those early Martyrdoms, being justly called in question by some of the Learnedst Men of the Romish Church. But howsoever, the Names made use of in this Book, having constantly a mystical signification, this also must be understood after the same manner; and it will then plainly denote, The Opposer of the Pope; that is, (by a Figure usual in this Prophe∣cy) the whole Body, or succession of those, who during this pe∣riod, witnessed against the Apostasy of that See; a Catalogue of whom you may find in Illyricus, Ʋsher, and other Authors. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies against, or contrary; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Old Word for Father; from whence, by a Reduplication of Let∣ters comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Pope, or Holy Father; for which consult what is said by the Etymoligists out of Eu∣stathius.

And the Word Antipas, is made use of, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because this was a Common Name, which the others were not: And because those Names would have given a too open intimation of the Mystery designed designed by them, contrary to the Holy Secrecy and Reserve usually observed in this Prophecy.

14 But [yet] I have a few [or some little, small] things [to object] against thee, because thou hast ³⁰ there [where thou dwellest, and amongst you,] them [or a prevailing Party] that hold [profess and practise] the Doctrine [Precept and Counsel] of ³¹ Balaam, [i. e. the False Antichristian Prophet,] who taught Balack [i. e. the Princes subject to Antichrist,] to cast a stumbling-block [or an Occasion to commit Sin] before the Children of Israel [that is, the Christians of that Age, the Spiritual Israel] to * eat things sa∣crificed unto Idols, and to commit [Spiritual] Fornication [which is I∣dolatry.]

³⁰ Although the Apostate Church had the Throne; that is, the Antichristian Power, and Preheminence; yet the pure Church-State is here blamed for having them, or that prevai∣ling party amongst them, although they could not help it; because, that it had not arrived to that perfection of Gifts and Graces, as must necessarily have cast out the corrupt party by its power and efficacy. Thus the Apostle blames the Corin∣thians, 1 Cor. 5. and 2 Cor. 7. that they had not mourned, that the incestuous person might be cast out from among them; and, for want of vehement Affections of godly Sorrow, De∣sire, Revenge, &c. by which alone they could approve, and clear themselves in that matter.

³¹ Concerning this wicked advice of Balaam, who counsel∣led Balack to draw the Israelites to Idolatry, by enticing them with the Conversation of strange Women, you may read the 22d, 23d, 24th, 25th Chapters of Numbers, and the 16th

Verse of the 31st. as also Micah 6.5. 2 Pet. 2.15. and Jude 11. together with the Expositors on those places. Whereby is plainly signified the wicked Counsel of the Antichristian Party, especially of the Papacy, (which, like Balaam, pretends to Prophecy and Infallibility) whereby the Secular Powers, Represented by King Balack, were perswaded to entice the people to Idolatry; by worshipping Bread, and Saints, and Ima∣ges. So that this Period comprehends the Times in which these Doctrines were controverted, and at last imposed; and seems to reach until about the year 1100. when Antipas, or the faithful Witnesses against these, and other Errors, which had been before slain by the Anathemas of several Councils; and lay mostly concealed and hid within the Apostate Church; began to unite into an open and visible Body, and to appear under the Name of the Waldenses and Albigenses, in a more direct Opposition to that Satanical, or Antichristian Authori∣ty, which had hitherto over-powered them. Upon which, as History testifies, vast Numbers of all Ranks and Qualities united themselves unto them.

* To eat things sacrificed unto Idols (as appears from the Apostles Discourse, 1 Cor. 8. and 12.) was accounted by the Corinthians no fault, and was defended by them (as Grotius notes upon the place) by very subtile Distinctions, not unlike those used by the Papists, in defence of their Idolatry; and therefore by it may be here meant, some lesser degrees, and plausible Entrances of Idolatry, such as the Honours given to Martyrs, their Relicks, and the like; which they were more guilty of in this Succession, than of downright Idolatry; and is therefore placed first here, before Fornication; but is pla∣ced after it, in the next Succession (Verse 2.) because flat I∣dolatry was then predominant, in respect of which, the o∣ther was but of a lesser Account, and is therefore put af∣ter it.

15 So hast thou also [in which thou art not wholly inexcusa∣ble, although it be against thy Will, Vers. 14. num. 30.] them that hold the Doctrine of the Nicolaitans ³² [i. e. those who counte∣nance and practise filthy Lusts,] which thing I hate [and which therefore ought to have been cast out by thee, though not by Pow∣er, which thou hadst not, yet by Mourning, and Prayer, and E∣minence in Gospel-Graces.]

³² These Deeds which were abhorred by the Ephesine Suc∣cession of the Apostolical Church, had by this Period gained many Teachers and Approvers. And hereby is very probably meant, those Encouragements which were given to Lust by corrupt Doctrines, about Celibacy and Virginity; and by In∣dulgences and Pardons for all manner of Sins; which being at first, only a prudent Relaxation of Discipline, were in pro∣cess of time, so far corrupted, first by the Martyrs and Con∣fessors, who granted them (as Cyprian frequently complains) to the Lapsi, before Pennance performed, or upon very easy ones; and afterwards by the Negligence of following Ages, still growing worse and worse; that at last, about the year 1100. they became Scandalous Dispensations for all sorts of Wickedness, and Encouragements for Men to take up Arms a∣gainst the Enemies of the Papacy, and Christ's faithful Anti∣pas, or Opposers of it.

16 Repent ³³ [therefore, even of the few and small Faults thou hast; and mourn, and sorrow after the most earnest and fervent manner, that these Offenders may be taken away from amongst you, 1 Cor. 5. 2 Cor. 2. and 7.] or else I will come unto thee ³⁴ [in Judgment, indeed, for these thy smaller Faults; but so as not to ³⁵ fight against, and destroy thee:] quickly [and on a sudden:] and will fight against [and destroy] them [amongst you, who hold these Doctrines] with the Sword of my Mouth [i. e. by my Gospel Threats, and Judgments effectually denounced, and executed, e∣ven to utter Excision; whilst thou shalt be visited with a Fatherly Correction, and that only in case thou repentest not.]

³³ The True Church is commanded to repent; that is, of its want of such an intense Zeal, extraordinary Humiliations, Fervent Prayers and Supplications, as might have prevailed with God to cast those Errors and abominations out of the Church; which Discipline is also called Mourning and Repent∣ance, by the Apostle, in the places I have quoted: and for want of this (which is its small, or few things), Christ saith that he will come unto them in Judgment indeed, but not in anger, and with a Fatherly Correction, to bring them to a tho∣rough Reformation and Repentance.

³⁴ Christ speaks only to the pure Church, because pure Chur∣ches are only accounted Churches in his Esteem; although it has the same Name with the corrupt; because that alone was visible.

³⁵ Here is an allusion to the slaughter of the idolatrous Isra∣elites, at the Command (or by the mouth) of God, for joyn∣ing themselves to Baal-Peor, upon the instigation of Balaam, Numb. 25.4, 5.

17 He that hath an ear, let him hear what the Spirit saith unto the Churches, [Verse 7.] [And] To him that overcometh [the Corrupti∣ons of this Church-State,] will I give to eat of [or to partake of, and be nourished by] the hidden ³⁶ Manna [i. e. the secret Consolati∣ons of God's Spirit.] And I will give him a ³⁷ white stone [that is, a Reward for his Victory, and Absolution from the Censures and Excommunications he lies under,] and in the stone a new Name, [chap. 3, 12. 19, 16.] written, [importing, that they are Members of Christ's Kingdom, Children of God; and Heirs of Heaven, Isa. 62.2. and 65.15. Rom. 8.16. 1 John 3.1.] which no [Natural or Carnal, 1 Cor. 2.9-11.] man [of this Church-State] knoweth [the true Value of, 1 John 3.2.] saving he that receiveth it [from me, and hath experienced the Consolations of the Divine Mercy and Absolution, Rom. 8.16]

³⁶ By Manna is meant the sweet Consolations which arise from the Knowledge of God, and his Will in Christ the True Manna, John 6. Which is called hidden, in allusion to the

Manna which was laid up in a Golden Pot, and put in the Ark, and kept in the most secret part of God's Temple, the Holy of Holies, Exod. 16.33, 34. Heb. 9.4. Whereby inward and spiritual Comforts are signified, enjoyed by the Saints in se∣cret, during their retired Worship at the Altar of Incense, whilst they were under the Power of the Antichristian Su∣premacy: So that the True Pergamus seems plainly to be the Type of the True Church, under the Power of the Apostasy; and of those faithful Christians, who are in that Church, but not of it; wishing and expecting the Coming of Christ's Kingdom, that they might be delivered from this their Sack-cloath and mournful Condition; in which they are fed indeed with pleasant Food, but as the Jews were with Manna in the Wilderness; the Type of a desolate State.

³⁷ This is thought to be an Allusion to the Anci∣ent Custom of acquitting Criminals by a White Stone; and of giving Conquerors in the Games (to which Paul fre∣quently alludes) a White Stone, with their Names, and the Value of the Prizes written on it; which none was to look upon, and know, but those who won it: Whereby may be meant the publick Acquittal, Justification, and Rewards which the faithful Christians of this Succession should receive in Christ's Kingdom. But because the Allusions in this Prophecy are generally taken from the Jewish Customs, and the Old Testament; therefore it may not be altogether a groundless con∣jecture, that here may be an Allusion to the Stones on the Ora∣cular Breast-plate of the High-Priest, which had the Names of the Children of Israel engraven upon them, for a Memorial; to signifie, that Christ, our High-Priest, is always mindful of us; and to put God in remembrance of his People: to which End it is here said, that Christ will give them a White Stone, with their New Name, of being Members of Christ's Kingdom, the New Jerusalem written in it; that thereby they might be in his remembrance, and he might behold their purity (deno∣ted

by a White Colour) and shew mercy upon them; and open∣ly acknowledge and reward them in his Kingdom.

18 And unto the Angel of the Church in ³⁸ Thyatira, these things saith the ³⁹ Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine Brass [Chap. 1.14, 15. i. e. whose Providence is quick and penetrating and whose Judgments are pure and terri∣ble, to try the Pretences, and punish the Faults of this Succession, and to purge and purifie it.]

³⁸ Thyatira is distant from Pergamus about Forty Eight Miles, and there is not now so much as One Christian Church in it. Stephanus, the Geographer, tells us, that this City, which was before called Pelopea, and Semiramis, was na∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and afterwards Thyatira), by Seleucus Nica∣nor, upon the News he received there of the Birth of a Daughter; Which Name may therefore denote (according to the Allusion observed in the other Names) An idolatrous Daughter of an idolatrous Mother Jezebel, who was, as the Scripture Notes, 1 Kings 16.31. The Daughter of Ethbaal, the King of the Zidonians; and therefore fit to represent the Woman described, Chap. 17. of this Prophecy, who was the Idolatrous Mother of the Apostate Daughter, or Church of this Succession; and the Daughter of Paganism, as Jezebel was of Ethbaal the Zidonian.

³⁹ Christ here makes himself more plainly known than he had hitherto done, and that by his Supreme Title, the Son of God; because that his Kingdom was now to arise more visi∣bly out of the Apostasy, and therefore to be owned and pro∣tected by him their Supreme Sovereign, who was to destroy their Enemies, and give them power over the Nations.

19 I know thy Works [in order to the propagating of my King∣dom,] and Charity [or Love and Zeal towards me, which thou hast not left or abated, Verse 4.] and Service [in thy Ministry, and towards the poor Saints, Rom. 15.25, 31. 2 Cor. 8.4] and Faith,

and Patience, [during the Corruptions and Persecutions of the A∣postasy,] and ⁴⁰ thy Works, and the last [works of the Church typi∣fied by this State, to be performed by them at Christ's coming to his Kingdom, Verse 25, 26.] to be more [in Number, and Qua∣lity] then the first [Works at their first remarkable Rising out of the Apostasy.]

⁴⁰ Here their Works are twice mentioned; and their last are said to be more than their first; whereby is signified, the the Faithful of this Succession (whom we have supposed to be the Waldenses and Albigenses) should, towards the approach of Christ's Kingdom, do things surpassing their first Works; which yet were very great, they having at first proselyted an incredible Number of all Ranks and Nations; as appears from History, and even the Confession of their Enemies; for which see Ʋsher, Thuanus, and a late English Trea∣tise.

20 Notwithstanding I have a few [or some little] things against thee, because thou sufferest ⁴¹ that [Notorious, Cursed] woman [2 Kings 9 34.] Jezebel ⁴² [i. e. the Papal Apostasy,] which calleth her self a Prophetess, [i. e. pretendeth to, and boasteth of Infallihility ⁴³, and mi∣raculous Gifts,] to teach, and to seduce [by her cunning Devices, 2 Kings 9.22.] my Servants, [professing Christianity,] to commit [Spiritu∣al] Fornication [by Idolatry,] and to eat things sacrificed unto Idols. [See Verse 14.]

⁴¹ The True Church is blamed for suffering the Apostasy, al∣though they were kept under by its Power and Dominion; because it was as yet so imperfect in its Gifts and Graces, as not to be able utterly to cast out those Corruptions, which cannot stand against the power of God's Word, when it appears in its utmost Efficacy.

⁴² A fit Type of the Romish Apostasy, (1.) for Idolatry, 1 Kings 16.31, 32. 2 Kings 9.22. (2.) for Cruelty, and persecuting of God's Prophets, or Witnesses, that protested a∣gainst Idolatry, 1 Kings 18, 4.19, 2, 10. 2 Kings 9.7.

(3.) for stirring up Ahab or the Secular Magistrate, to perse∣cute God's Servants, and to draw them to Idolatry, by false witnessing against them, 1 Kings 21.8, 9, 10, 25, 26. (4.) for her Paint, and Whorish Attire and her Witchcraft, or subtile Allurements, to entice to Idolatry, and keep Men in her Com∣munion; and her impudent impenitence, 2 Kings 9.22, 30. and lastly, for the manner of her Destruction; which was so entire, (as that of the Apostasy will be, Vers. 27.) that nothing remained of her, but so much as might serve for a Monument of her Destruction, 2 Kings 9.35-37.

⁴³ Which Doctrine began to be advanced in this Successi∣on of the Church, by the Schoolmen, who appeared A. D. 1200. And perhaps Jezebel might have been one of the Prophetesses of Baal; for we read, 1 Kings 18.19. that an hundred of them eat at her Table, it being probably their Office to pro∣vide for, and Minister to the Prophets; which may also be further conjectured from her conversing with them; it being usual for the Disciples of the True Prophets, to be seized with their Enthusiasms; as Saul was, when he was amongst the Pro∣phets; which might be imitated by the evil Spirits in the ido∣latrous Prophets.

22 And I gave her space ⁴⁴ to repent of her Fornications [i. e. her Ido∣latry,] and she repented not.

⁴⁴ Which may be dated from the time of the more publick Appearance of the Witnesses, under the General Name of Waldenses, about A. D. 1100. or rather, (if we compare this place with its parallel, Chap. 9.20, 21.) from the Inroads of the Turks, into the Eastern Empire, ending in the taking Constantinople, A. D. 1453, until the Reformation, A.D. 1517. when the Sardian State began at the appearing of Luther; which great punishment of God upon the Eastern Empire, for its Idolatry, having not its due influence upon the Western; God was pleased to raise up Princes, who threw off the Ro∣mish

Ʋsurpations and Corruptions, and openly owned and pro∣tected the Reformation; which is the Sardian State of the Church, as it is favoured by Protestant Princes; as that of Thyatira is the Type of the True Church, under the Oppressi∣on of Popish ones; that being the Church-State immediate∣ly following the foregoing Pergamenian State, which was un∣der the power of Satan's Throne, in a hidden condition; ha∣ving in it Idolaters, which it could not cast out, because of the power of the prevailing part of the Church. For Thyati∣ra's suffering of the Woman, was not a willing connivance, but one arising from a necessity of the great Oppression she was under, and the imperfectness of their Church-State; for if it had been a voluntary connivance at Idolatry, Christ would not have said, that he had only a few, or some small things against them; Neither would this State have been approved by him so far, as to bid them hold fast that which they had already. And this space is typified by the time of Repentance which God gave Jezebel, which was from Elijah's denouncing Judg∣ment against her, 1 Kings 21.23. until her Death, accom∣panied with an impudent impenitence, 2 Kings 9.30-37.

22 Behold, I will cast her into a Bed ⁴⁵ [of languishing, Psalm 41.3.] and them that commit Adultery with her [by being Partakers with her in Idolatry, Chap. 17.2.] into great tribulation, [at the pouring out of the Vials, chap. 16.] except they repent ⁴⁶ of their deeds.

⁴⁵ Instead of the Beds of her Whoredom and Idolatry; allu∣ding to Jezebel's Adultery. And it is apparent, that the Ro∣mish Church hath been in a languishing and decaying Condi∣tion ever since the appearing of the Witnesses, especially at the Reformation, 1517.

⁴⁶ This refers to some second space of Repentance afforded the Apostasie, before the pouring out of the Vials; which may be probably the time allotted to the uttering of the Voices, Chap. 14. by which Babylon was called to Repentance.

23 And I will kill her [Idolatrous] Children ⁴⁷ [i. e. her Prose∣lytes and Followers,] with death [i. e. I will certainly, and utterly destroy them;] and [by the greatness of the Punishment] all the Churches [of the World] shall know, that I am he which ⁴⁸ searcheth the R••i••s [i. e. the Desires] and Hearts [i. e. the Thoughts, and can discern the Sincerity of them:] and I will give unto every one of you according to your works [and not according to your subtile and fair pretences.]

⁴⁷ As the Disciples of the Prophets are called, the Sons of the Prophets; and as Timothy and Mark are called Paul's Sons in Scripture, because they were his Disciples, and were con∣verted by him; so are the Proselytes of Jezebel called here the Children of her spiritual Whoredom, as being brought o∣ver to the Apostasie by her subtile Enticements, and by the power of those Kings and Princes especially, who were of her Communion, and thereby had committed Adultery with her.

⁴⁸ From whence it appears, that the Apostasie made use of plausible Insinuations to seduce Men to their Communion; and an appearance of Piety and Religion.

24 But unto you I say, and ⁴⁹ to the rest in Thyatyra [that is, the Remnant of this Succession, which shall continue until I come in my Kingdom, Verse 25, 26.] as many [of you. I mean,] as have not [held and approved] this [Idolatrous] ⁵⁰ Doctrine [of the Apo∣stasie before-mentioned, Verse 20.] and which have not known [so as to hold, and approve] the depths ⁵¹ of Satan [i. e. the Antichristian Mysteries and Policies] as ⁵² they [of the pure Church of Thyatira,] speak [or call them;] I will put upon you no other burthen ⁵³ [of Com∣mand.]

⁴⁹ The Church of Thyatira is distinguished into Two In∣tervals, viz. one before, and at the Reformation; the other after it, which is to last until Christ's Coming in his Kingdom, when upon the appearance of that Succession, their last works shall be greater than their former. The first Interval is deno∣ted

here by You; that is, you who are now in being: the second by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Rest, or the Remnant. See Chap. 3, 2.11, 13.

⁵⁰ By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are meant in Scripture, Sentences, or Para∣bles; and Precepts, or Discourses tending to Doctrine and Man∣ners; for so the Word is frequently used in the New Testa∣ment: of which sort there were many false and erroneous ones amongst the Jews, as appears from Heb. 13.9. and amongst the Primitive Christians, falsly attributed to the Apostles, and Apostolical Men.

⁵¹ The profound Mysteries, such as Transubstantiation, and Infallibity, and the deep Politick Devices of the Apostasie; are called here Satanical Depths: in opposition to the My∣steries of Christianity, called deep things of God, and the Depth, Rom. 11.33. 1 Cor. 2.10.

⁵² It was the chief Accusation of the Waldenses, the pure Christians of this Succession, that they called the Papacy, Ba∣bylon, and Antichrist; and adapted the Prophecies of this Book to that Church, as may be seen in a Treatise put forth by them, A. D. 1120. and printed in Perrin's History of them.

⁵³ A Phrase taken from Acts 15.28. Where Ordinances, or Commandments are called Burthens; as they are also Matth. 23.4. And Christ here assures them, that he would not charge them with any Injunctions of doing their first Works, or repenting as he had done the other Churches; but bids them only stick close to what they held, and maintained; approving thereby their Integrity and Purity.

25 But that [or those necessary things, Acts 15.28.] which ye have already [believed and held] hold fast till I come [in my King∣dom.]

26 And he [i. e. that Body of Men, or those Persons] that over∣cometh [the Corruptions of this State,] and keepeth my ⁵⁴ Works [or the Precepts and Commandments, which I have given them, and

enabled them to perform] unto the end [of time when Christ's Kingdom shall come, Rev. 10.6, 7.] to him will I [then] give pow∣er over the ⁵⁵ Nations [or Gentiles, that is, the Apostasie, and their A∣bettors.]

⁵⁴ They are called Christ's Works, in opposition to the Depths of Satan; which are the Works of the Devil, John 8.41, 44. And by his Works are meant Holy Worship and Practice, and the most vigorous Opposition of the Apo∣stasie.

⁵⁵ As being no better than meer Gentiles, by reason of their Idolatry.

27 (And he [or the Saints of this Church-State] shall rule them [the Antichristian Party, and their Abettors] with a Rod of Iron, [that is, with just Severity] and as the Vessels of a Potter, shall they, be broken to shivers) [i. e. their Church-State shall be dissolved easily and irreparably; and I will give him power over the Nations,] even as I received [Power] of my Father [Psalm 2.9. for they shall reign with me.]

28 And I will give him the ⁵⁶ Morning-Star, [i. e. these Witnesses shall first arise, and give early Notice of the approaching glorious State of Christ's Kingdom.]

⁵⁶ A Phrase made use of by the Holy Ghost, in 2 Pet. 1.19. with reference to this very matter; where Prophetical Scripture is likened unto a light shining in a dark place, which yet not∣withstanding its Obscurity, was a more sure word then a Pri∣vate Voice from Heaven, and which might be understood not∣withstanding the dark state we are in, provided they be not in∣terpreted according to our own Natural Ʋnderstanding, called there, the VVill of Man; nor according to a Private Interpretati∣on; but according to the VVill of God, speaking in, and by the Holy Penmen; which is a Publick Interpretation; because it is taken from the Common Analogy of Scripture, (Rom. 12.6.)

and is agreeable to the VVritings of All the Holy Men of God; whose Spiritual Things are to be compared one with another, that so we may have a Publick Standard of Interpretation in the Church; and because it proceeds (although in an ordinary manner) from the same(a) 1.2 spirit (which alone knows the things of God) which at first moved the Holy Prophets; which is One, and agreeable to it self in all its Gifts and Operati∣ons; and which, when it incited them to speak and write, gave them not Prophecies of a private Sense, as relating only to private and particular persons; but which were to be un∣derstood in a Publick Sense, concerning Christ, his Church, and Kingdom. But although they may be understood by us, yet the Apostle tells us, that it will not be without great difficulty, until the Day shall dawn, and the Day Star arise in our Hearts; by which the appearance of Christ in his King∣dom is meant, who is called, Rev. 22.16. the bright and Morn∣ing Star; the first Dawnings and Approachings of whose Kingdom may be meant by the Morning Star; as the King∣dom in its full Glory, may be understood by the Bright Morn∣ing-Star. And therefore by the Morning-Star in this place is understood the Remnant (or the rest) of this Succession, which shall last until the Succession of Christ's Kingdom begins; and who shall (as the Morning-Star riseth before the Sun) give no∣tice of his Approach, by some more than ordinary works and Manifestations of it: Which we hope and pray, that the Lord will soon accomplish (and if he has vouchsafed to his Servants any Knowledge of Times and Seasons, it cannot be far off) by raising the poor oppressed Churches of the Valleys; who were the Morning-Star, or the first Visible Body of Witnes∣ses, before the Reformation; and we hope will arise, and that speedily, before Christ's Appearance in his Glorious King∣dom; for they have hitherto shined (according to their

own Mysterious(a) 1.3 Device, which is a lighted Taper, in a Candlestick, environed with Seven Stars, in a dark place, with this Motto, Lux lucet in Tenebris) amidst the Darkness of the Apostasie; And may Christ give unto them, and that quickly, the Morning-Star of his Glorious Presence. Amen, Amen, come, Lord Jesus, come quickly.

29 He that hath an Ear, let him hear what the Spirit saith to the Churches [i e. this is a Mysterious Truth, worthy the utmost Consideration.]

Notes

• (a) 1.1

  Andr. Caesar. in locum.
• (a) 1.2

  1 Cor. 6-16.12, 4.
• (a) 1.3

  Mr. Leger Histoir. des Vaudois.