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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

thousand years would not live so long in this reign as these who went before it must therefore certainly be understood as it may in its continuance agree to all Saints as well as in the events which may well be in succession so that what one wanteth in these who follow he hath it in these who went before And thus generally it setteth out the visible Church in her good condition during that time for it is still the same Church which reigneth We understand it then thus that as it is said of the Prophets Chap. 11. that they died and rose again which yet is not to be understood of the same individuall persons but of their followers and successours in that spirit and cause as Iohn Baptist was successour to Elias and in that respect is called Elias So the slain Saints now are said to rise when the face of a visible Church which was long eclipsed as if it had been buryed with these Martyrs doth now in the same truth and cause shew it self again in new professours as if these old Martyrs had risen again to continue that Church-face of purity and worship for which once they suffered And this phrase of rising again is in this sense not unusuall in the Prophets as 1. when they would signifie a restauration from a low condition that is marvellous and such as men would think no lesse impossible than to raise the dead as Ezek. 37.11 2. When the restauration is numerous and to make up an hopelesse sad condition by such a new comfort as Ieremiah in his 31. Chap. ver 18. speaketh to Rachel mourning for her children 3. When it is in the same truth profession and cause as is said of the Prophets Chap. 11. so it may be of Professors here the time also being one 4. When men have the same bold spirit to testifie and suffer as if these old Martyrs had risen to preach down Antichrist who for a long time had had peace Thus was Iohn accounted and named Elias Matth. 17. and here Martyrs both under the heathen persecuters and under Antichrist are named 1. To shew the Churches freedom from both these tyrannies that now these who were undone by both formerly may boldly professe that truth for which they were persecuted 2. To shew the numerousnesse of Saints now as if all were risen 3. To shew what time it belonged unto to wit that after both 4. To shew what parts and courage these Saints should have and how fitted they should be both against the open persecution and secret designs of Antichrist 5. To shew that they who now come to professe the Gospel are of one and the same Church with these who went before it being still one woman who travelled under heathens that fled under Antichrist Chap. 12. and now returneth in her seed to sit upon thrones The third thing to be enquired here is what Martyrs these are whether these suffering under heathen persecution or these who suffer in the time of the beasts tyranny which to these of this opinion is the same time of these thousand years or such as have suffered both under heathen persecuters and Antichrist preceeding the beginning of these thousand years We take them to be such whose sufferings are by-past before these thousand years begin and not such as are to suffer under it what ever they be as appeareth 1. they are said to be once slain and to rise again before this reign begin which could not be if their sufferings had not preceeded 2. They are said to reign a thousand years which sheweth they begin all together to reign and therefore their suffering must go before its beginning 3. The time of their reign is expresly distinguished from and made successive unto the time of their suffering Therefore are they not to be confounded or their reign made to begin before their suffering 4. This condition is marked as the outgate of a former strait and what former strait rather than this the Saints suffering under Antichrist therefore that suffering must go before it 5. The suffering which immediatly followeth the thousand years is Gog and Magog now Gog and Magog belongs not to Antichrist but goes immediatly before the last Judgement and comes after the thousand years Then these who suffer here must either be after the thousand years which cannot be or during that time which confoundeth the Churches good condition and her ill or it must be before and it being none of the former two must therefore be the latter 6. Three states of the Church are clearly holden forth here 1. a suffering state under Antichrist 2. A good condition during the restraint of Satan it being ill before 3. An ill condition after his loosing again by Gog and Magog therefore as that of Magog followeth the thousand years so that of Antichrist must preceed for these thousand years are put in the midst and distinguished from both 7. This reign agreeth so to Saints and to such Saints as it did not agree to them before these thousand years nor can do after But if these who reign be contemporary with Antichrists dominion Then Saints would reign so both before and after and so would not suffer and be in a strait 8. If as many think the killing of Martyrs go before this reign so must also these killed by Antichrist for both are equally installed into this reign at its entry Beside this opinion would confound the Churches suffering condition with this reign which is peculiar to some one time and differenced from the former as hath been shewed Hence followeth 1. that Antichrists supream universall reign is to preceed these thousand years 2. That then Antichrist is not to be expected a few years before the end of the world for no other Antichrist there is but this beast that persecuteth before it begin Lastly It is enquired here if reasonable or senslesse creatures shall be partakers of this good condition and change and how far it shall extend for of old many as Lactantius and others of late Burroughs on Hosea lay these two principles 1. That the earth shall abound in extraordinary fruitfulnesse that the rocks shall drop honey and the earth be free of storms c. 2. That the Saints shall chiefly and largely share of all those temporall things But we say 1. as there is possibly more peace now so God may make abundance of all these things the rifer in the earth as not being wasted with troubles and persecutions as formerly 2. That God may blesse pains so as to have extraordinary increase comparatively with former times is not impossible especially if applied to the Iews their land may be brought back to its wonted fruitfulnesse to be as once it hath been though now it be interrupted 3. That the Saints may enjoy more of these as being lesse persecuted or plagued than formerly and as having more liberty for industry and publick imployments These may be granted But that there should be an extraordinary

because they are such Again pag. 226. he illustrateth it by this comparison of eating much and little to shew that the moral good of an action consisteth in the degree thereof Now none will say that simple shunning of extreams of eating and drinking too much or too little will constitute an act to be sincerely gracious and acceptable to God except it be considered as qualified with its motive and end to wit Gods Glory c. And elsewhere gold saith he is to be tried by weight at by the touchstone now this is true that the quantity of gold is to be tried so but not only to be tread by the weight and then also Grace is not only to be tried by the degree yet certainly the reality and truth of it is to be tried by the touchstone and it is here the sincerity and truth of Grace that we are inquiring for and saith he Ibid. it is not the wrestling but the overcoming that the promise is made to which is true in respect of the promises of full fruition for these do presuppose a full and total victorie but can it be said that no wrestler may be said to have true Grace or may conclude that he hath it till he have in this sense fully overcome That would directly thwart the Authors scope which is to presse the making of our election and calling sure and by this debate to help therein for upon this ground none in this life could attain assurance because this victory that is mentioned in these Scriptures Rev. 2.3 c. He that overcomes c. is the result of all that therefore which he asserts pag. 243. cannot be granted to wit that fighting is the same action naturally in both to wit in these who overcome and these who are overcome 1 Jo● 4.5 with 2 Pet. 2.19 20. For both fight but the valiant strong and constant do conquer when the feeble faint and cowardly and impatiently do turn their backs and are overcome It may be observed that though fighting be the same possibly Physically understood yet it 's one thing to fight valiantly and stoutly another to do it cowardly and faintingly or to fight for respect to their Captain or for love of wages c. and so there is a great difference morally between fighting and fighting and also in respect of the positive qualifications thereof and thus the difference is admitted here Beside that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present sheweth that the Lord doth reckon a difference before this victory be obtained And saith he the Kingdom of Heaven suffereth violence and violence is no distinct action but a different degree of action These things I say may serve clearly to illustrate what we asserted for here fighting is contradistinguished from the victory that followeth it Now can it be said that there is no true Grace in the person that fights or in fighting that he may overcome And if there be then the sincerity and truth of Grace consisteth not in this actual overcoming only nor can it be said that the renewed fighter wrestleth in the same manner or that his fighting is in the same kind considering that he fighteth by his faith 1 Ioh. 5.4 that he mortifieth the deeds of the flesh by the Spirit Rom. 8.13 that he putteth on the whole armour of God Ephes. 6. c. And seing an unrenewed man neither hath such weapons or spritual armour nor hath a life or dexterity to use them nor such arguments inducing him to the fight or such an end before him or such a principle as is capable so to be wrought upon c. can it be said that his fighting is the same with the former And that other expression of offering violence to the Kingdom of God is but a borrowed expression and therefore ought not so to be made use of here as if there were stronger and weaker assaults made at Heaven indeed and as if there needed no more to the weak assault but a further degree only when at least there must be new conveighed skill and strength and a new way must be followed for attaining it For the scope of that place is to shew the necessity of taking hold of Christ by Faith notwithstanding of what ever impediments and discouragements would scare one in the way and so it proves that the Faith of a Believer is far different from the Faith of a Hypocrite because the one steps over difficulties upon the consideration of Gods faithfulnesse and by taking hold of Jesus Christ doth prevail in the conquering of Heaven as if by violence and might they did carry it whereas others who never took hold on Him or by their Faith improved His offices for the upmaking of their own needs have no ground of expectation to be admitted to Heaven and nothing they can do can be of force to do violence to the Kingdom of God without this And so in this respect the fighter prevaileth and overcometh and gaineth Heaven because as the Apostle saith he striveth lawfully 2 Tim. 2.5 and because he fighteth in the right manner and his fighting is not not to be accounted sincere till he overcome but he overcometh because it is sincere and so it 's sincere before that Beside the native exposition of that place looketh to a violence peculiarly called for in that time for since the dayes of John Baptist saith the Text which will concern this nothing For indeed then there was a great difficulty to get the Messiah closed-with as already incarnate and to lay by all Types as now having their accomplishment By all which we think it is more agreeable to Truth to continue the received Doctrine of inquiring for the Truth and sincerity of Grace in the kind thereof and not in the degree only For further confirming whereof beside what is said we shall first shew that there is a real difference between the habites of saving Grace in the Regenerate and the common dispositions that may be in hypocrites 2. We shall shew that there is such a difference also in the acts of saving Grace in respect of these former qualifications beside the consideration of the prevalency of the degree and the acts that may be in hypocrites And 3. That this new opinion hath no more advantage with it than the former but that it hath the same inconveniencies if they be inconveniencies which are alleged against the former waiting upon it and others also besides these 1. That the infused habits of Grace which are called the new nature seed of God the unction and spirit c. do differ from the habits and dispositions that are in unrenewed men and hypocrites and that by a real and Physical difference even in kind may thus be made out 1. If the Flesh and Spirit c. be different in kind having different originals and different effects c. Then Grace thus considered in a renewed person must be different in kind from what is or can be in any hypocrite

expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Vers● before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath ●ight terrible eff●cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going

little interruption made to Iohn to prepare him for it An Angel flying through the midst of heaven that is so as he might be best heard having a sad proclamation Wo wo wo repeated thrice according to the number of the Angels that were yet to sound that every one of them were to bring an harder and greater wo to the men of the earth than any thing that had befallen them under the former four and whether we take these woes as denouncing judgement or as lamenting over the earth for what was coming as if he did say Alace alace alace it turneth to one thing there were great woes coming It is clear here 1. That interruptions for Iohn's clearing are not inconsistent with this prophesie 2. That there is an order of time in the woes of the trumpets these three have order and follow the former four 3. That the next trumpet is not the Saracens neither do the former look m●inly to the Goths c. because it will appear in story that the Empire suffered more from the Goths and these other barbarous Nations than it did from the Saracens as they are distinguished from the Turks so in that way of interpretation there is not that remarkable and palpable gradation to be found which is implyed amongst these woes Some apply this to Gregorius because of his prediction foresaid and the words agree well to his time but this Angel foretelleth three woes and he did but foretell one at most It is like therefore that no person is signified by this Angel in particular but the Lord by it giveth Iohn and by him others warning that there were sadder things coming after the first four had come Hence Observe 1. The nature of Truth and Error the one is like light the other like darknesse the one comfortable and profitable the other comfortlesse and hurtfull Obs. 2. The nature of declining among Ministers and Professours in a Church is such that when once begun it groweth Obs. 3. The nature of judgements when once inflicted they ordinarily pursue a person or people and the greatest come last when people abuse the light it draweth on the darkening of it by degrees and it resteth not till it come to a height Unthankfulnesse for the Gospel and not receiving the Truth in love provoke God to give up to strong delusion to believe lies 2 Thes. 2.11 12. Obs. 4. Gods way of dealing with His people in giving warning before the judgement come that these three great plagues come not on them unawares He warneth that folks may repent and His own may be armed ere judgement come 5. The Angel pronounceth a wo thrise Observe That spirituall judgements or offences have many woes in them and warnings against them would be doubled and tripled and cryed with a loud voice for when once such judgements sease upon people they get not easily out from under them and are not easily affected with them Therefore is the wo proclaimed thrise and so loud LECTURE I. CHAP. IX Vers. 1. ANd the fifth Angel sounded and I saw a Star fall from heaven unto the earth and to him was given the key of the bottomless-pit 2. And he opened the bottomlesse pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit 3. And there came out of the smoke locusts upon the earth and unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the grasse of the earth neither any green thing neither any tree but only those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five months and their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death and shall not find it and shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were crowns like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breastplates as it were breastplates of iron and the sound of their wings was as the sound of chariots of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon THe fifth Angel soundeth here where the first of the greatest woes is brought in of what dreadfull nature it is the woes that are prefaced to the sounding of it may declare It will concern the opening of all to consider of what wo this judgement speaketh particularly and to what it relateth It is more largely described than any of the former because the tentation of it was most dangerous and the effects thereof of more concernment to the Church 1. The object of this judgement is the same Church or Christian world whereupon the effects of the former trumpets did fall for these last three do signifie greater degrees of wrath upon these who had despised and abused the former lesser woes 2. The Christian world is obscured by the trumpets and the Antichristian brought in its place as was said at the entry to the trumpets for the Antichristian world is in being after the sixth trumpet when the vials begin it must therefore have attained that being under the trumpets and especially under the immediate foregoing trumpets seing the seventh fi●deth it at its height and so consequently the Christian world i.e. the pure Church must be decaying under these trumpets where the Antichristian cometh to its being seing two of these worlds cannot consist together yea the Church must be lowest and decline most under these trumpets wherein Antichrist groweth most and cometh to the greatest height as under these first two great woes it must be Whence we may gather 1. That the Church is here the object of this plague 2. That Antichrist must grow under these trumpets and particularly under this it being a further step of the same kind of plague and the sixth finding Idolatry under Antichrist at a height which it plagueth it must then grow here 3. This first great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth spirituall plagues and tyranny upon this world by this King and his Armies who advance that Idolatry The sixth bringeth temporall judgements on the same persons for whoring from God and receiving this idolatrous worship For further clearing of this we say 1. It is not any temporall judgement by Armies such as the sixth trumpet holdeth

from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is

said to rise again and their death must be such a death as is consistent with that and with the manner of their rising 3. It is not three years for dayes for 1. no considerable application can be given that agreeth with it That which interveeneth between Charles the fifth his taking and imprisoning the Elector of Saxon and Landgrave of Hessen and Mauritius Duke of Saxon his making him again to flee and the peace which was concluded at Paussow with Ferdinand will in strict account be about five years and odds to wit from April 1547. to August 1552. The third circumstance is vers 10. their exceeding great mirth and jollity which is aggreged from the reason of it in the end of the vers all that dwell on the earth that is all carnall Professors of that antichristian Kingdom for the earth here is opposed to the true Church which is called Heaven shall make such feasts and chearfulnesse and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories See Esther 9.18 after their delivery and Nehem. 8.10 c. These are the greatest tokens of mirth Let us consider the victory which is the cause These two Prophets that before tormented them now they are rid of them and at ease We shall enquire in the reasons of these 1. Why faithfull Preachers are often a torment and torture to the men of the world who neither can abide their consciences to be stirred their faults touched their designs marred or lusts restrained c. such Moses and Aaron were to Pharaoh the prophet to Ieroboam Elias and Micajah to Ahab and Iezebel Iohn Baptist to Herod c. 2. Why a profane people will be so glad to be rid of honest Ministers and yet well pleased with hir●lings Ahab could abide four hundred Prophets of Iezebel but could not endure one Micajab that spoke the truth The world is now swarming with the supporters of Antichrist who live delicately on the fat of the earth uncontrolled yet two poor witnesses of Christ are unsufferable And 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it For the first faithfull Ministers especially in times of declining may be said to torment the earth these six wayes 1. Their word and testimonie hath influence on the conscience when it forcibly discovereth and reproveth the ill which a hearer is guilty of it is said Acts. 7.54 that Stephens free witnessing cut the hearers that were guilty to the hea● that is when they cannot get leave to quench all challenges and to sleep on but these witnesses by the power and evidence of the Word and Spirit do condemn their deeds and consequently themselves That galleth them and wanteth not ifluence upon profane consciences though they stop it as Stephens hearers did their ears 2. It tormenteth their will and affection that when they would sleep on and delight themselves in these wayes of their own free preaching marreth their quietnesse even as when Elias cometh to Ahab with this word Hast thou killed and gotten possession and so proceedeth in the threatning 1 King 21. he goeth home sad and all the pleasure that he expected in his new garden evanished so saith the same King of Micajab that he hated him because he never prophesied good to him he was alway thorturing him as Elijah did and as Moses and Aaron did to Pharaoh 3. It tormenteth their corruptions and lighteth upon their Idols by discovering and reproving them and so stirreth up their enimity as Iohn's free preaching did to Herod and Herodias they touch folks sores and that tormenteth them though it be tenderly done yea some good men as Asa 1 King 16.10 have been tormented with this and could not abide it and when enimity and envie are wakened they have a cruell torment as we may see in Haman at Mordecai There is no greater torment to a malignant heart swollen with enimity against the power of Godlinesse in the Godly than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister but from the desperatnesse of their corruption which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician 4. It affecteth and tormenteth their credit and pride when their Religion is called superstition idolatry and no Religion they cannot away with that to be called guilty of such and such crimes men in nature and as such cannot digest it and faithfull witnesses must tell them when they go to the left hand yea and to the right also and lift up their voice for that end like a trumpet hence the Pharisees say they will bring this mans bloud upon our heads Acts. 4.5 and that tormenteth them to call the Pope Antichrist and Rome Babylon must be pricking This hath ofen made faithfull Ministers appear untolerable when proud humours disdained to have them meddling with their actions much lesse to condemn them 5. Their testimonie affecteth the ease and outward quietnesse of the world for men naturally love so much Religion as never putteth them to trouble but where faithfull witnessing cometh it will not be content with a form but it casteth their old wayes and bringeth in new as they suppose and that ordinarily meeting with Satans opposition in the world and mens corruption bringeth changes contests wars and judgements for abusing this Word which judgement the witnesses threaten in this sense Ahab calleth Elijah the troubler of Israel 1 King 18.17 And the Apostles are said to turn the world upside down and from this many say it was a good world before but since these Ministers arose there is no peace hence some places of the world yea some Pharisees have more outward peace with formall Ministers yea with Idolatrie than when Christ is preached therefore Christ saith He came not to send peace but a sword and thus the world thinketh if they were quit of some heady Ministers all would be quiet It is no marvell then that worldly men rage at this and that it torment these who have their portion here only 6. Men in darknesse have accesse to their private designs but light crosseth their interest and so tormenteth them for the keeping of a good conscience which Ministers that are faithfull must presse maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed thus the Prophet that testified against Ieroboam's worship crossed his intent and so marred the securing of the Kingdom to him as Ieroboam thought and this made him hate th●t freedom This may in part vexe all sorts but especially it is intolerable to great men who fret to be bounded either in reference to end or midses and cannot abide to be reproved which was in Asa's case formerly hinted we may see it also in the three Children Dan. 3. It galleth the King that a pretext of

diverse Governments but the exorbitant domination of some Governours who ruled under the old and ordinary titles as Sulla and Cinna and Pompey were Consuls and had still that name Caesar Antonius and Lepidus if we account Augustus the first as it seemeth Tacitus doth they were but by violence in such places without any such consent as Augustus had afterward obtained Therefore he designeth them by their names and not their offices as he had done the former or as he doth to Augustus after by calling him Princeps So this increaseth not the number If we reckon again Iulius Caesar the first Emperour as it seemeth just Lepidus Antonius Octavius or Augustus will be Emperours and to be reckoned under the sixth head for all of them had imperiall power and governed as Supream such and such parts of the Empire even as often there were sundry Emperours joyned as Dioclesian Maximianus Herculeus c. at the same time Constantine and Licinius agreed betwixt themselves to divide the Empire so it was here and it was still the same power and this division or agreement also was only amongst themselves without any act of the People or consent of the Senat and was a piece of tyranny as Sue●●nius and Augustus observe and from that of Tacitus as also it is clear that though there were some intervals in some of these forms as that Dictators were now and then yet when they were they were supream and had a sort of sacrednesse beyond any other Governour or Governments and therefore justly accounted distinct The Consuls were both before the Decemviri and after them and the Tribuni militum also yet all of them make up one form which was passed before Iohn's dayes who wrote in the time of the Caesars and so had not seen the seventh head which was after to come This truth in the matter of fact is acknowledged by Bellar. lib. 1. de Pontif. cap. 2. though elsewhere he would question it for there he being to reckon the changes of the Roman Government he reckoneth 1. Kings 2. Consuls 3. Decemviri for when he speaketh of Tribuni plebis they were but superadded to the former Governours and were not supream therefore without respect to them Livius reckoneth the Decemviri to be the third 4. He nameth Dictators 5. Tribuni militum cum consulari potestate after which he addeth the Emperours or Monarchy And certainly if there had been any moe changes he would not have omitted them it being his scope to shew the changeablnesse of all Governments till they resolve in Monarchy I know also that the same Author Bellar. understandeth by seven heads indefinitely all the Emperours past and to come in Iohn's time but that will not consist with the Angels dividing of them in live to have been before one present and but one to come for according to that reckoning many moe were to come than had preceeded that time The second assertion to be made out is That the Papacy is the seventh Government of Rome succeeding to that which was in Iohn's time and so is the last which is holden forth under that type of the seventh head which was then to come and this being a main point we must insist a little to confirm it And 1. its clear that the sixth Government which was then in Iohns time is now also fallen and away 2. It s clear then also that the seventh must be come what cleareth the one confirmeth the other for if the seventh be come the sixth is fallen because two cannot be together and if the sixth be gone the seventh must be come for there is no intermission or interval of such length betwixt their successions That the sixth is gone then and the seventh come these things will clear 1. It is clear from the truth of story and matter of fact that the Government which then ruled Rome and that Empire was the Emperours or Caesars but from many ages the Emperours have had no command or seat at Rome nor any considerable command over the Territories of that Empire there being other Princes since arisen as France Spain c. who command as broadly as he therefore he cannot now be accounted a head 2. It is clear that that City hath been a seat of a long time to another Government which hath governed it and though under another pretext and on another account hath ruled since as broad almost as the former Neither in any reasonable way can that which is now called the Empire being very inconsiderable in respect of what it then was be accounted the same or the now Emperour the successor of these Emperours seing their rise is so different as was shown Chap. 13. And if it be alleaged to continue in the Emperours Then it must either be in the Emperours of the East who in a more direct ●●e succeeded them who then were who now are fallen or in the Emperours of the West But neither of these can be said for 1. the east is gone neither sat he at Rome nor 2. the west for he doth not sit at Rome nor did since Papacie came to its height yea nor many years before that and if the Emperour in the east was a head he must continue so till his decay and if the Emperour in the west be a head he must have been so from his rise And so these Empires or rather parts of one Empire being contemporarie there behoved to have been two heads at once but then the Empire was broken it was no more one And it is to be Observed that the first division of the Empire in severall Kingdoms or parts not subordinate one to another or combined one with another fell out by Constantinus leaving it divided in three to his three Sons for though there were at one time sundrie Emperours ruling at once before that yet the Empire was not divided except for particular inspection as the Consuls used to do and every one of them was Augustus and it was still one Empire and therefore it seemeth from that time Emperours cannot be accounted as to continue as heads which on Chap. 13. is further cleared 2. It is clear by this Chapter if that which is prophesied to succeed the time of the sixth head and to belong to the last Government be fulfilled then the sixth is gone and the seventh is come But that is fulfilled 1. Many Kings that then had gotten no Kingdom have now obtained it long since 2. These Kings having withdrawn from the Emperours Government have since willingly given their power to another to wit the Pope and foughten for him against the Lamb which things as they are clearly fulfilled so are they expresly holden forth as contemporary with the last state of this Empire which was then to come vers 12. and 13. for he is the head that hath the horns and he is the seventh head that hath Crowned horns or Kings now these who bear the name of Emperours have long since lost these horns therefore they

free in civilibus or the Governour that were the head should have no power over them and so one Empire in one bodie and many Kingdoms in distinct bodies cannot be one Neither can the second be said that that change on the Provinces or Kingdoms here called horns is an other beside this for there are but two states of these Nations one then present while they were subject to that temporall head the other to come in which they are to have Dominion of themselves There is not again two states of their becoming Kings but one and the denying of the one inferreth the other Thus the horns are either uncrowned that is subject to the Roman Empire or they are crowned that is have gotten a Kingdom according to this prophesie But they are not now in the first state Therefore they must be taken in the last consideration And as there is no head or Government interveening among the supream Governments set our by heads So must there be no interveening state of these Kingdoms admitted betwixt what then was and the fulfilling of this whereby their future state is set out Arg. 2. If the Kings now in being have the very characters mentioned here Then they must be the fulfilling of this prophesie But in event they answer it in all things Ergo. 1. There are now many Kings which were not in Iohns time 2. They are arisen out of the old Provinces of the Roman Empire 3. They are under another head and Governour than was then in Iohns time and so contemporary with that which was to come 4. They have all joyntly given their strength to be serviceable to the power that is the seventh head which was then to come 5. They have been making for a long time in all their Dominions war with the Saints Therefore this must be fulfilled seing all things prophesied have directly come to passe Arg. 3. It may be made out thus If the last Government of Rome be come which is called the eight or seventh Then this prophesie is fulfilled for they that is the last Government of Rome and these ten Kings are contemporary together They receive power one hour with the beast and give it to him and therefore the making out that any of them is come is the making out that both are come But it is cleared before and is clear also in it self that he is come thus If that Government or Governour of Rome be come to whom the separate Kings that refuse temporall subjection to the Emperour shall give joyntly their power and strength upon another account Then the seventh and last Governour of Rome is come for that beast which they give their power unto is the beast which Iohn saw in the vision which vers 11. was then is not but was to come But truth and experience telleth us that another Governour sitteth now at Rome than sat in Iohn's time unto whom these Kings have given their power Therefore the last Governour must be come and so this pophesie which is contemporary with it must be fulfilled Arg. 4. This prophesie must either be fulfilled or it is to be fulfilled But not the last Therefore the former If these Kings or Kingdoms be to arise they must either rise out of the Kingdoms that now are separate or out of that which is called the Empire But neither of these can be Not the first beside that there is no warrand to expect a second revolution of those Kingdoms after the first which this would infer I say secondly they must arise to be in this consideration horns to the beast and Kings which were not Kings before Now all these Provinces having had this long time Kings cannot then be looked on as the subject out of which these to come must arise Beside if there were a twofold arising of Kings out of the Empire and the one not distinguished from the other the arising of these ten Kings would not be a distinguishing character to discern this beast and so to make him known by his horns which yet is the scope here And therefore this character of ten Kings can agree to no other state or head but this last No● 2. can it be out of the bounds of that now called the Empire for 1. there is not that extent of dominion as to furnish ten Kings especially to make such a great dominion as Antichrists is supposed to be of all People Tongues and Nations 2. If it were no broader then Antichrists might and power by his horns would be no greater than what is now the Empire 2. It appeareth that such must be Kingdoms in this state as were Provinces before the horns are the same or near the same uncrowned and crowned But Germany was never moe Provinces than one or at most two as was France and Spain Therefore there is no proportionablnesse here to make ten crowned horns out of that which was but one or at most two before Beside our reasoning is not only that there are now so many Kings but so many who act as horns to an other power as the Provinces were wont to do and they are not horns to these called Emperours They must therefore be so to another head and if so then this prophesie is fulfilled The manner of fulfilling must be looked in these steps 1. Constantine after the heathens are cast down removeth from Rome and leaveth that seat void so after that he is not to be accounted an head as is said on Chap. 13. 2. After that anno 412. and 455. the barbarous Nations Goths and Vandals did over-run the western Empire and seven times take Rome by this the Empire is distracted and severall Provinces are either now become Kingdoms by the continuance of these Nations in them or by others assuming supream power over them without dependance on the Emperour 3. During which time this last head driveth his design of exalting himself and making an image of that Empire which was fallen 4. By the means mentioned Chap. 13.12 c. all these Kings are brought to worship that beast and receive his mark more or lesse as he arose till he came to that height to dispose of Kingdoms ratifie elections under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Carion observeth unto which in time they came generally to submit and accordingly possesse many of their Kingdoms 5. When God had discovered him to be the Antichrist some of these who once had given their power to him have withdrawn it and we are to wait and pray for the fulfilling of this more as the former of giving their power to him hath been already fulfilled Out of what is said we would draw three sorts of uses 1. From this lay down some conclusions and the first is if this prophesie be fulfilled then Antichrist is come and not to be looked-for to come for if the horns be there is the head and if the head be then is the beast the one is not without the rest But that is verified

things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent

from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to