'0^ ^<^' s^ ^i X^t (S¥oiogit^i ^ ^^fj PRINCETON, N. J. \ H Divisiot iM^t a ri:^- /-* 4ui, q^MAaj C^Jl '^u,l ^/ > .- * Eiwrayed hy XKamerley. IL^BOWIIGilE MPC0(E1L IE TOM [ THE LOPvP's L.AST HIGH PRIEST PNDEP JOHA IIEEA'P; , IN THE GO:MM[l[S£i][01^^ O.F TJ[.1!E SJPIilil'il' : Du'd 14 '.!■ Mnrck /07.Ji/ed S8 Years. 7 Mon.r/is a'- 14- 'D/n/o. "rhc. aioTC laken from the orig'.iiial.PaintedfromLife.'byliis PriendTWilLia-m Wooa .BraantTce.. 'Essex; Thf fi-'rtneT F/.ite was taJccit fram hi.<- Bust /jfter ffeat/i. JosepA SfTsaac Frost. 2823. True Interpretation O F T H E Eleventh Chapter O F T H E Revelation of St. J 0 H N^ And Other Texts in that BOOK: As alfo. Many Other Places of SCRIPTURE. Whereby is Unfolded, and Plainly Declared, the Whol» Counfel of God concerning Himfelf, the Devil, and all Mankind, from the Foundation of the World to all Eternity. Never before revealed by any of the Sons of Men until now. By LODOWICKE '^UGGLETON, One of the Two laft Commiffionated WitnelTes and Prophets of the Only High, Immortal, Glorious God, Ckriji Jefus, This, with The Sacred Remains, and The SouVs Mortality, and The Anfwer to William Penn, Reprinted by Subfcription in the Years 1751, 1752, and 1753. • To the Spiritual Discerning READER, IH A V I N G, by the Revelation of the Spirit of Truth, gone through the i ith Chapter of the Revelation of St. John, by giving the true Interpretation of every Verfe, though but fhort, yet in Truth and Subftance, fo that every Eye that hath but the leaft true fpiritual Light in it> may underfland the Truth of it ; though Truth is hard to be underflood when as it fhines into Darknefs, and the Darknefs comprehends it not, yet when the Darknefs doth comprehend the Light, it converts or turns that Darknefs into Light, anfwerable to that Saying of Scripture, / will make darknefs light before thee : That is, thou that waft in Ignorance and Blindnefs, not knowing the true God, nor his Worfhip, thou didft worfhip a falfe God, thou being in Darknefs ; but when thy Darknefs is made capable to comprehend the Light, then may Darknefs be faid to be made Light before the Lord. Truth is Light, and Light is Life, and Darknefs is Death ; and when Darknefs is made Light, it may be faid that Death is fwallowed up of Life -, that is, Ignorance and Darknefs in fpiritual and heavenly Things being enlightened by Truth, it becomes fpiritual and heavenly Light unto every one that is enlightened with it : Therefore it is faid, that Chrtjt is the Light of the World, and that he doth enlighten every man that cometb into the -world : Alio he is faid to be the Way, the 'Truth, and the Life 5 for Truth is Life, and every Man that is enlightned in the Way of Truth, let .it be natural Truth, or fpiritual and heavenly Truth, he may be faid to be enlightned by Chriji^ he being Truth itfelf. A 2 All iv To tie R E AD E R. All Verity or Truth, let it be either natural or fpiritual, it may be called the Light of Cbrifi : But this Wifdom or Rea- Ibn proceedeth from another Root, which Light or Wifdom is in a continual Oppofition unto the Light of Cbrtfi ; there- fore it is faid. If thai light within you be darhiefsy hozv great is that darknefs ? And this Darknefs thinking itfelf to be true Light, it hath made War, and hath been at Enmity with the true Light, ever fince the Beginning of Man upon the Earth ; Witriefs that of Cain killing his Brother Ahel^ becaufe his Offering was not accepted of God, as AbeVs was, the one jyroceeding from the true Light of Faith, the other from the Darknefs of Reafon, he thinking it to be better Light than Aber^^ and more worthy to be accepted of God ; but it did not prove fo. As it was faid by Chrifi to his Apoftles, Ton are the lights of the worlds for you Jhall be endued with power from on high ; whereby you fhall be Preachers of Righteoufnefs, to expound and interpret Scriptures, to enlighten the dark Underftandings of Men, fo that they may become light in the Lord. And this Power is given to every commiflionated Prophet and Apoftle, and now in this laft Age unto us two, none having the true Interpretation of the Scriptures but we, the two Witneffes of the Spirit ; neither is there any true, fpiritual, and heavenly Light, but what doth fhine from this CommifTion of the Spirit, being the two Candlefticks of the Lord in this Jaft Age, which God was pleafed to put his Light into, to give Light unto them that are in Darknefs. This Light in us the Witneffes of the Spirit confills in the Knowledge of the true God and the right Devil, with the true Interpretation of the Scriptures : None now in this laft Age can interpret Scriptures truly, but this Commiffion of the Spirit only, none having the Knowledge of thofe two Foun- dations aforefaid, upon which Foundations all the Building of the Scriptures ftands ; fo that none can build a fure Building but he that hath a fure Foundation ; neither can any Man be a true Interpreter of Scripture, except he hath a fure Foundation, which no Man hath but he that is commifTionated from God. I being To ^6e RE A DE R- v I being one of thofe two Witneffcs of the Spirit, and knowing thofe two Foundations afore- mentioned, have, by the Revelation of the true Spirit, undertaken to interpret the Eleventh Chapter of the Revelation of St. John, with many more Places in that Book, with divers other Places of Scrip- ture, without the Kelp of other iVfens Labours, but only as the Revelation did arife in me from the Seed of Faith, which hath made a little Volume ; I may fay a little Volume, in Comparifon of thofe great Volumes which wife Men in Reafon have writ upon one Verfe, nay, upon one Word of Scripture, yet I am fure there is more true Light declared in this little Volume, than there is in all the great Volumes in the World befides. It is like unto that little Book which John took, out of the Angel's Hand, that he did eat up, which became in his Mouth as fweetas Honey, becaufe it was the Revelation of thofe heavenly Myfteries fpoken of in the Scriptures, and the Glory that fhould be conferred upon the Seed of Faith in the King- dom of eternal Glory hereafter. So likewife this little Book of the Interpretation of the Eleventh Chapter^ with many other Scriptures, the Revelation of it hath been in my Mouth as fweet as Honey, and fo it will be to every one that doth truly underftand the Interpretation,, and believe it. And though it be not declared by fuch a glit- tering Language as to pleafe the wife Men of Reafon, yet there is Truth and fpiritual Subftance made plain and clear to any ordinary Underftanding •, for Truth needcth no Glofs to make it feem better than it is, for that hath Light enough in itfelf to fee the Way that is good, to walk in it. God did, for the moft Part, choofe Men that were un- learned, to interpret Scriptures ; as many of the Prophets in the Time of the Law, and the Apoftles in the Time of the Gofpel, as Shepherds and FiHiermen, it could not be expedled that fuch like Men as thefe could have any great Breeding, yet thefe were they which God did make Choice of to declare his Will and Pleafure ; and herein is the Glory of God the more feen, in that he hath chofen the weak things to bring down the firong ; the foolifh things to confound the wife ; and things that vi To the R E ADER. that feem as if they were not^ to bring to nought things thai are. Though the Interpretation of this Chapter be but (hort, and not] fet forth with glittering Words of Man's Wifdom, yet there is true Ipiritual Subftance opened in plain Words ; for Truth was always plain and eafy to the Seed of Faith, but to the Seed of Reafon fiard, and not to be borne ; therefore faid by wife Men in Reafon, that Chriji*s Words were hard fayings, who could hear them ? And the Scriptures were written by the Prophets and Apoftles in as homely a Manner as this of mine is, though wife Men in Reafon have put them into a better and handfomer Form and Order than they were in at the firfl, when they were fpoken and written by ihofe that were infpired for that Purpofe •, yet Reafon knoweth nothing of the true Meaning of the Scriptures, notwithftanding he hath garnifhed the Letter of them, putting of them into fuch hand- fome Order. Therefore I fhall advife the Seed of Faith, and the Seed of Reafon, when they (hall read this Epiftle of the Interpre- tation of the nth Chapter of the Revelation^ to mind the Sub- ftance, and not the Circumftance, and not to flight it becaufe it is fo plainly fet down, not with glittering Words, as a Shadow, which proceedeth from the Seed of Reafon ; but Truth plainly declared and interpreted, which will fatisfy the Seed of Faith, Faith not defiling Curiofity of Words, but the fpiritual Subftance of Things. There is one Thing more I v/ould have the Seed of Faith to mind and obferve, that though I have not given the Inter- pretation of every Verfe in this Chapter in Order, as it lies in the Chapter, yet I have given the Interpretation, little or much, throughout the whole Chapter : But there being many other Things of Concernment which came in by the Way, whch is as neceffary to be known as the Thing itfelf •, alio there are many other Places of Scriptures opened and inter- preted, which did not belong to this Chapter, yet many of them are of more Concernment to be unfolded than the Chapter itfelf, they all having Reference to Tome Part of the Chapter, or elfe to fome other deep Secrets which is treated upon in this Epiftle, which will enlighten the Undcrftanding in To the READER. vii in the Knowledge of the Scriptures, and be as pleafant to the Mind as the Interpretation of the Chapter itfelf. Though this Book of ^be Inter f relation of the Eleventh Chapter of the Revelation^ with many more Places of Scrip- tures opened, which never was revealed to any before, nor to us ourfelves, until now of late it hath been revealed unto me, fmce my Fellow-witncfs departed this Life -, yet I would have you that are Ipiritual to know, that in that Book of ours called, A Divine Looking -glafs, written by John Reeve, hath contained in it (if truly underflood) the deepeft hidden My- fterics that ever was fpoken or penned by Man ; and no better Foundation can any Man lay, than what is laid in that Treatife, This Book of The Interpretation of the Eleventh Chapter of John'j Revelation^ will be as an heavenly Building upon that Foundation, for all thofe that truly underftand it, and believe it, to folace their Minds here in the State of Grace, and fur- ther their Afllirance of their eternal Glory, in the Prefence of their Almighty God, and Blefled Redeemer ; whereby they fhall fee him Face to Face, even as they are feen of him, with the Sight of the Holy Angels, Abraham ^ Ifaac, and Jacobs the Prophets and Apoftles, and the two Witnefles of the Spirit, beholding them all in their Thrones of bright burning Glory, for ever and ever. Amen. Written by Lodowicke Muggleton, one of the lafi Witneffes of the Spirit^ unto the High and Mighty God, the Man^ Chnk Jefus, in Glory, Some Some particular Heads of the moft Divine Myfteries, plainly opened in the feveral Chapters of this Book. Chap. I. T/T/HAT is meant by the Reed like unto a Rod^ vy Of the City of God. Of the little Book, and what is meant by the fweetnefs and hitternefs thereof. Concerning the Temple of God^ the Altar, and the JVorfhippers, with the meafuring of them. Chap. 2. Of the Court without the Temple. Of the treading the Holy City under foot, and what is meant thereby. Chap. 3. Of the two Witneffes. Who they were. An Ex- planation of the Commijfions of Mofes and Jefus. How thefe make up but two Witnejj'es or Prophets. Who they are that can only interpret Scripture truly. God's becoming Flejh in the Incar- nation of Chrifi explained. *" Chap. 4. Whence the Law came. To whom it was given. Who are under the Law, and who are not. Of the Weaknefs and Foolijhnefs of Reafon in the Things of God, or Faith. Chap. 5. Of the Tree of Life, and the Tree of the Knowledge of Good and Evil. The Agreement of Adam'j Form and 'Nature with God*s. The Difference between the Breath of Life in Adam, and that Breath of Life which is in all other Creatures. How the inviftble Life giveth Form, whereby all Forms differ from Man^s. How Adam was only capable to fee the Forms, and underfiand the Speeches of the two Trees. Chap. 6. How Man in Innocency could, and did fee the Face cf God, as he was feen of him. Of Man* s Mifery by knowing Good and Evil. Of the End of his Fall, wherefore it was. How Adam and his Seed fhall be raifed up to a higher Degree of Happinefsy then the State of Innocency. How only thofe of Chrift' j Seed or Nature, Jhall ie raifed to Glory, How the Breath of Cod died in Adam. X The C O N T E N T S. Chap. 7. Of the Form and Nature of the Tree of Knowledge of Good and Evil, &c. Of the Extent of the Curfe upon Adam, i^c. How the Curfe and Death of Adam and his Seed, extended no further than the Sorrows and Death of this Life. How none can be capable of the Knoivledge of Good and Evil, but the two Seeds of Faith and Reafon. Chap. 8. What is meant ^ when it zvas faid that the Serpent fhould go upon his Belly: And how he feedeih on the Dujl of the Earth, and what that Food is. How Cain was thePirfi-born of th?. Devil. How the Angel's Nature may be faid to be the elder Brother, and Adam'j the younger. Of the Lord's Judgment upon both Natures, Chap. 9. Of eating the forbidden Fruit. How that could not produce Seed. How the Enmity lay in the two Seeds. What is meant by bruifing the Head and the Heel. Chap. 10. How Seed or Nature was before Form -, and how Form caufeth Seed or Nature to appear, and how fpiritual Bodies may difjolve i7ito Seed or Nature. Chap. II. What it was that made Adam know Good and Evil. How Reafon is the Governor of this World, and not Faith. How it may he faid that fpiritual Bodies are not in their right Region, except they be where celefiial Bodies are. That Adam in Jnnocency had no Reafon in him. That all Thoughts and Motions in Man arifeth from the two Seeds. Chap. 12. How Reafon {being the AngeVs Nature) was condemned, in the Lofs of the Knowledge from whence it came* That Reafon cannot know the Mind of God in the Scriptures ; and the Caufe thereof Of eating the Flefh of Chrift. An Ln- terpretation of eating Manna, and the true Bread. Chap. 13. An Interpretation of the Water out of the Roch Of the Serpent in the Wildernefs. How there was but two Trees $f a fpiritual Nature in the Garden. Chap. 14. What the two Candlefiicks were. In what Nature the Law was written. Why no Law is given, but to the Seed of Reafon. Chap. 15. How Hagar and her Son, and Sarah and her Son, were the Types of the two Commijfions, and the two Seeds. Of fome Revelations of the two Seeds, in the Raven and Dove in Noah*J Ark, Reafon's Imagination, concerning God and himfelf. "^ Faith'f The C O N T E N T S. xi Faith'j Knowledge, concerning God and himfelf, both declared what they are. Chap. 1 6. How Mofes in the Law may be [aid to be one of the Olive-l'rees. The Meaning of the two Golden Pipes mentioned by Zechariah. Chap. 17. How it was only external Blejftngs that was given to the Obeyers of the outward Law, and Curfings to the Dif- obeyers. How Idolatry, or Idolaters^ proceeds from the not know- ing, and obeying the true God, The Difference between Voice of Words, and Revelations from God. Chap. 18. How the Principle of God's being a Spirit without a Body, did arife. Diverfe ^eries about the eternal Being of God, with the Blindnefs of Reafon therein. Chap. 19. How Jefus Chrift in the Gofpel, may be faid to be the other Olive-tree. How there is no Water of Life, but that which proceeds from the Tree of Life. Chap. 20. Of the Cherubims who had the flaming Sword to keep the Way of the Tree of Life. What the flaming Sword was ; and how the Seed of Faith is preferved thereby from being deftroyed ly Reafon. Chap. 21. Of the Tree of Life : The Fruits thereof, and the life of them. That Chrift gave no Commiffion to his Difciples with Power, 'till he was afcended, which was only to the twelve Apoftles. That all fpiritual Commiffions came froin Heaven. Chap. 22. Of the f even Churches, and what they are', and hew one of them are enlightned above another, even 'till the Devil is transformed into an Angel of Light in the laft : Tet that they have all one and the fame God and Devil. Chap. 23. Of the feven Churches further, floewing four of them have their Commiffion from Man only: And the other three, neither from God or Man. Chap. 24. Shewing no fpirilual Commiffion but from Heaven. What theBaptJfm of John was. How the Ordinance of Baptifm belonged only to the Apojtles, and to none of the feven Churches fince. Chap. 25. How the Apoftle* s Commiffion came from the Tree of Life., and what that Tree was. Ihat the Apoftles were the ■ Candlefticks, and why fo called, jln Interpretation of the Parable cf the wife and foolifo Virgins. a 2 Chap. SjII The C O N T E N T S. Chap. 26. Some myjlerious Sayings in the Bock c//)^^ Revela- tions cpenedy viz. The New JeiuiaJem, The Tabernacle, The Angel which carried away John into the high Moimtain, The golden Reed. Chap. 27. When the Great City and Holyjerufalem came down from Heaven. Of the Tabernacle of God being with Men, in Oppofttion of the 'Tabernacle in the Mount. Of the great and high Wall ivhich had twelve Gates, ard at the twelve Gates twelve Angels, and Names written. How the Partition-wall was broken down, and when. Chap. 28. Of the Wall with twelve Foundations, and what the Foundations are, and who fet and did bear them up. Chap. 29. Of the Reed wherewith the City was meafured. The Equality of the twelve Foundations. Of the Angel which fhewed John thefe Things by Way of Vifion. Chap. 30. The Power of Commiffionated Prophets. Ho^ju that which hath been done by them, hath been accounted as done by God himfelf. Chap. 31. That John the Baptift was the lajl Prophet under the Law, declaring the End of the Worfhip under the Law, tind the coming in of the Worfhip under the Gofpel. Chap. Z'^. Of the Perfons who flew the Lord's commiffionated Prophet Sy and Chrift himfelf; with the Woes pronounced againft them, which were as Fire proceeding out of their Mouths. Chap. 33. How that Words of Truth raifeth up Rage in the Seed of Reafon, and Peace and Joy in the Seed of Faith. That all Strife between nearefi Relations about fpiritual Matters, arifeth from the two Seeds. Chap. 34. How Fire proceeded out of the Mouths of the Pro- phets andjpojiles. The right Underjtanding of the Differences in the feveral Commiffions declared. Chap. 35. Of the Sun being turned into Darknefs. And alfo of the Death or Darknefs upon the Eternal God opened, in ex- plaining the Prophecy of Joel, where it is faid. The Sun fhall be turned into Darknefs, and the Moon into Blood. Chap. 36. The Power of the Prophet's Commifjion, in fhutting the Heavens that it rain not. Chap. 37. Of the further Power of the Prophets. Chap. The CONTENTS. xlli Chap. 3§. A 'Declaration of the Difference of Commiffions. Ilozv Mofes and the Prophets were all but one Commiffion. Chap. 39. The Cotnmiffwn of the Water ^ and the Commiffion of the Bloody declared. Chap. 40. Of the Ccmmffion of the Blood further^ ond how this Commiffion Jhut the Heavens, Chap. 41. IVhat is meant by the Commiffion of Jefus turning the Waters into Blood. How the Law was overcome by Jefus, and how Sin and Death was overcome by his being offered up to Deaths through the Eternal Spirit. Chap. 42. Of the Water and Blood which came out of Chrift'i Sides : How the Law, which fignified the Water^ was turned into Blood. Chap. 4g. How the Commiffions were the two Prophets men- tioned by John, atid how they plagued the Earth with all Manner of Plagues. Chap. 44. The Interpretation of fome Sayings concerning John the Baptift. How John the Baptift was the greatefi Prophet. What is meant by the Kingdom of God. Chap. 45. Whom the Kingdom of Heaven was taken from, and unto whom it was given. What is meant by the two Sons who were to work in the Vineyard. Chap. 46. Pi^hat is meant by the Beaji that afcended out of the bottomlefs Pit, and what is meant by the bottomlefs Pit. What is meant by Satan's being fhut up a thoufand Tears, What the Keys of Heaven and Hell are^ and what is meant by Satan*s being fhut up a thoufand Tears in the bottomlefs Pit. Chap. 47. What is meant by making War with the Prophets. What is meant by Tophet prepared of old, the Pile, Fire^ and much Wood, and the Breath of the Lord. Of the Death and RefurreUion of the Law with Man for eternal Punifhment. Chap. 48. The Parable of Dives and Lazarus opened. Con- cerning the Refurre^iion., and the Neceffity thereof. What is meant by a Drop of cold Water to cool the Tongue. Abraham'^ Bofom the Kingdom of Heaven, Cain'j Bofom the Kingdom of Hell. Chap. 49. What is meant by the two dead Bodies. Chap. 50. What is meant by the Streets of the great City, and why called Sodom and iEgypt. Chap; xiv The C O N T E N T S. Chap. 5 1 . IVhat is meant by People ^ and Kindred ^ and Tongues, and Gentiles. JVhat is meant by painting the Tombs of the Pro- fhets^ and garnijhing the Sepulchres. Chap. 52, How the Scriptures are the two Prophets dead Bodies^ which the learned Men would nJ fuffer to be buried^ but have made Merchandize of them. Chap. 55. Of the Gentiles painting the Tombs of Chrift and his JpoJlleSt as the Jews did thofe of Mofes aitd the Prophets. Chap. 54. Of Rejoicing over the Death of the Prophets, and of fending Gifts one to another. Chap. c^c^. fi'^hat is meant by three Days and an half. What hy the Spirit of Life from God, and what by Eternity, How that there can be no true Interpretation of the Scriptures, but by him who hath the Spirit of Life from God. Chap. 56. The Death of Chrift procured a greater Power to himfelf than he had before. What is truly meant by the Prince of this World. Chap. 57. How the Spirit of Life from God in a Commiffion quickeneth that which is fpiritually dead. That the Apojiles Com- miffion of the Holy Ghojl was the Spirit of Life from God, What is meant by the great Fear which floould come upon Men. Chap. 58. Concerning 1260 Days, and the three Days and a half. Who is meant by the Woman that had the EagWs Wings, and what the Wings of that Eagle were, and the Wildernefs fhe did flee into. What is meant by the Woman cloathed with the Sun, the Moon under her Feet, and the Crown of twelve Stars upon her Head. What the Earth was that fwallowed up the Flood. Chap, c^^. Who it was that did hear the great Voice from Heaven. Chap. 60. Who it was that made Chrift '.f Face to fhine., and his Garments glitter, and who the Angels were that watched over him. Of the two Prophets afcending into Heaven: What is meant by their Enemies that fhall fee them. Chap. 6 r . What is meant by the Word Earthquake in the Commiffion of Mofes. Chap. 61. A further Explanation of the faid Earthquake. Chap. 63. What is meant by the Word Earthquake of the Gofpel, with the diver fe EffeBs it had upon the invifible Spirit, both upon Faith and Reafon,/(?r natural and y/)z>//W Earthquakes. Chap. 64. Interpretations of feveral Scriptures concerning^zxth- quakes. What is meant by thejame Hour the Earthquakey??£'«/i be. Chap; The C O N T E N T S. xv Chap. 6S' What the Sun was which was as black as Sack- cloth of Hair, and how the Moon was like Blood. Chap. 66, The Revelation of the Spirit only knoweth the Di~ Jlin5lion of Earthquakes. Chap. 67. fVhat is meant by the City: What by the tenth Fart of it. What by the f even Thoufand that Jhould be Jlain: What the Remnant was that was [ore affrighted, and gave the Glory to God. How the Jews and Gentiles are called The City of God. Chap. 68. What is meant by the firfi and fecond Woes, and when they were pajl, which did belong to the two Commiffions of the Law and the Gofpel. Chap. 6^, Of the third Woe which could come anon, how it doth belong to the third Commiffion, How the Kingdoms of this World are become Chrift'j, and in what Manner he will reign. Chap. 70. Of the four -and' twenty ElderSyand what they are. The Difference of Glory in the four-and-twenty Elders, . Chap. 7 1 . Who it was that gave Thanks to God. . Faith looks at Things to come, as in prefent Being. Of God's putting an End to all Time. The Glory which fh all he given to his Prophets and the Seed of Faith. The End of the Kingdom of Reafon, and the eternal Deflru£lion of the Devil and his Seed, with the Place of their Torment. Chap. 72. The Difference between the Temple of God in the State of Mortality, and of hnmortality. The Interpretation of the two Covenants. Chap. 73. //ow Chrift came by Wat en and Blood, explained. Of the three that hear Record in Heaven, and the three that bear Record on Earth, and what they are. Chap. 74. Of the Commiffion of the Spirit, which is the lafi Record in the Earth. The Witneffes Names, and their Autho- rity and Power concerning the fpiritual and eternal Condition of Mankind. Chap. 75. All fpiritual counterfeit Powers brought down ky the Commiffion of the Spirit. Chap. 76. The Witneffes of the fpiritual Commiffion, their Sentence upon falfe Chrifts and falfe Prophets. Chap. 77. Hoiv the two Witneffes of the Commiffion of the Spirit, may be faid to be the two Witneffes mentioned in the i ith of the Revelation, Chap, xrl The CONTENTS. Chap. 78. Js the Reed ftgnijied John'j Revelation^ fo Reve- lation is the Reed cf the fVitneJfes of the fpiritual Commijfion, to declare the deep Myjferies of God hidden in the Scriptures^ and to finijh them. The Spirit of Prophecy in the three Commijfions of Water^ Blood and Spirit, opened. Chap. 79. How the ffitnejfes of the fpiritual Commiffton^ are like the Olive- tree y the Cand/efiicks, and the fpiritual Light of the PForld, Chap. 80. HoWy and what Fire it is that proceedeth out of the Mouths of the fFitneJfes of the Spirit^ and how they fhut Heaven, and turn Waters into Blood. Chap. 81. How the declaring of the true God, the right Devils and other Myfleries, is the finifhing of the Witneffes of the Com- miffion of the Spirit^ s Tejlimony, and are Fore-runners of Chrift'j coming to Judgment. Chap, 82. How the fame Beafi that did arife out of the hot- tomlefs Pit, and did make War againft the Witneffes of the fFdter and Blood, upon the finifhing their Tejlimony, hath rifen and made War againji the Witneffes of the Spirit, upon the finifh- ing of theirs. Chap. 83. How the Scriptures are the dead Bodies of the Witneffes of the Spirit. 'None can interpret the Scriptures truly ■» hut the Witneffes of the Spirit. Chap. 84. How the Commiffion of the Spirit, is as Spirit and Life from God, and maketh the dead Bodies to Jiand upon their Feety to the Jujiifying of the Seed of Faith to eternal Happitiefs^ and the Condemnation of the Seed of Reafon to eternal endlefs Mifery, A ^rue '^ A True Interpretation of the 1 1 th Chapter of the Revelation. C H A P. I. Verfe i . Then was given me a reed like unto a rod^ and the angel fiood by^ frying. Rife, and mete the temple of God^ and the altaVy a,nd them that worjhip therein, I, ^"^ AST your Eye back on the Chapter before, reading ■ from the 8th Verfe to the End, and there you may \^ J fee what this Reed like unto a Rod was, and when It was given. And the voice which I heard from heaven fpake unto me again, and f aid. Go, and take the little book which is open in the hand of the angel which ftandeth upon the fea, and upon the earth. So I went unto tbe angel, and f aid unto him. Give me the little hook ; and hefaidunto me. Take it, and eat it up, andit fhall ttiake thy belly bitter ^ but itjhall be in thy mou'.h fweet as honey. Then 1 took the little book out of the angers hand, and eat it up, and it was in my mouth as fweet as honey -, but when I had eaten it, my belly was bitter. And he f aid unto me. Thou muft prophefy again among the peg- pie, and nations, and tongues, and to many kings, 2. Thefefour Verfes in the loth Chapter, doth makeknown unto the fpiritual Man what that Reed like unto a Rod was, which was given unto John to meafure withal, and becaufe God hath indued me with the fame Spirit of Revelation, 1 fhall know the better to give the true Meaning what John did mean by that fpiritual, myftical, and heavenly Language, exprelTed by literal Words. 3. By the Revelation of the fame Spirit, I (hall unfold the fpiritual Meaning of John's Revelation in thefe Words : And there was given me a reed like unto a rod, &c. B 4. TWs 2, ^ ^ A True Interpretation Tms Reed like unto a Rod, which was given unto John^ I declare it was that Book called, the Revelation^ or Infpira- ito7i^ or Sprit of Prophecy^ whereby he was infpired with the Knowledge of Things pad, prelenr, and to come j which Knowledge of Infpiration was in his Mouth as fweet as Honey. 5. But when he had ferioufly confidered what Trouble and Perfecution fhould come upon the City of Cod, that is, upon all the Seed of Faith, or upon the believing Jeirn and Gentiles, whofe Bodies were the Temple of Go^. 6. Then this little Book, which he took out of the AngePs Hand, which was the Revelation of the Spirit, which was ex- ceeding fweet at the firft receiving of it into his Wliderftanding, but when the ferious Confideration of that great Deftrudion that 'fhould come upon the outward and vifible Temple, which the People of the Jews did fo highly efteem of. 7. And fo of that fpiritual Temple of God, which was the believing Jews and Gentiles, to fufFer great Perfecuuon even to Death itfelf •, the Knowledge of this funk deep into his Un- derftanding, which may be called by the Revelation of the Spirit, his belly ^ and fo became bitter. 8. For the Revelation of the Spirit is at the firft receiving of it fweet as Honey, but when it is fwallowed down into Perfecution, which is the Belly, that makes Revelation to become bitter. 9. So it was with John^ both in rcfpedl of himfelf, and all the believing Jews and Gentiles, which were to fuffer in the Time of that Commiffion'. 10. When John had this Spirit of Revelation and Prophecy, he muft rife and mete the temple of God^ and the altar^ and them that worfhip therein. 11. I fhall declare unto you that are fpirirual what this Temple of God was which John was to meaiure. This Temple of God, in the literal Senfe, was the Nation of the Jews ; for they were at that Time accounted the only I'emple or People of God. 12. Becaufe there was no Nation nor People in the World, that had any Rules or Precepts of vifible Worfhip given unto them from the Creator, but the Nation of the Jews only. 13. There- of Revelation, Chap. H. £ 13. Therefore, after Mofes had given the Nation of the Jews a Law of WorAiip, they differed from the Worfliip of the Nations all the World over. 14. And that was the great Controverfy that God had by his Prophets with Juda and Jerufalem^ becaufe the Jews were io fubjed to fall to the idolatrous Worfhip of the Nations. 15. This Nation of the Jews was called The Holy City and Holy Temple, htca.u{t of thofe outward Sandifications which ihe Priefts had in that vifible Worfhip which was fet up by Mofcs^ both to fandlify himfelf and others •, as you may find it written in the Hebrews. 16. But the Temple of God, as it is to be underflood in the fpiricual Senle, the Meaning is, all the believing Jews and Gentiles, or Seed of Faith, as aforefaid ; for indeed, as the Scripture faith, fpeaking to Believers in their Doilrine of Chrijl^ that your bodies are the temples of the Holy Ghojl, and fo they come to be the holy City and Temple of God indeed. 17. And as for the Altar that John\ Revelation did meafure, it was chiefly meant of the vifible Altar which the Jews did offer up their Sacrifice upon in the Time of the Law ; which was but a Type or Figure of the true Altar itfelf. 18. For Chriji made himfelf the Altar, to offer up himfelf as a Sacrifice unto Death, that he might dejiroy him that had the Power of Death, which is the Devil ; which Devil I fhall open more at large hereafter. 19. And as there was a vifible and legal Sacrifice offered up in the Time of the Law, upon a vifible Altar, fo likewife there is a fpiritual and invifible Sacrifice to be offered upon that invifible Altar to the invifible Eye of Reafon, but vifible to the Eye of Faith. 20. For Faith feeth fpiritual Things to be of as real Sub- ftance as the Eye of Reafon doth Things that are natural. 21. Again it is faid, And them that worfhip therein. Now the Revelation of John had Relation both unto that legal Worfhip of the Law o^ Mofes, and of that fpiritual Worfhip which was fct up by the Apofllcs of Chrifl, which were after- wards perfecuted by the Romans, both the Worfhip of the Law, and the Worfhip of the Gofpel. B 2 22. There- % 4 A True Interpretation 22. Therefore the Revelation of the Spirit in John did forefee that both their Worfhips would be deltroyed by that Perfecution that fliould arife from the Roman Gentiles ; there- fore it is faid in the next Vcrfe, ^hat the ccurt without the temple Jhould be left out -, for it was given to the Gentiles. But 1 fhall fhew what that Court is in'the next Chapter. 23. But it was thofe true believing Jews and Gentiles that was the true Worfhippers of Godi that is, they did worlhip God in Sincerity of Heart, through thofe vifible Ordinances and Forms of Worfhip which was let up by them. 24. So that you that can fpiritually difcern, you may fee what that Temple of God was, and the Ahar, and them that did worfhip therein, which John^ Revelation was to meafure, with Reference to their great Sufferings by thofe Roman Gen- tiles, but to their eternal Glory hereafter. 25. For where the Revelation of the Spirit doth call a Nation or People the holy Temple, or City, it is with Re- ference either to an external Holinefs, or elfe an internal Holinefs. 26. And fo it was with John*s Revelation, it was with Re- lation to that outward legal Worlhip which was fet up by the Law of Mofes -, which was counted a holy Worfhip, fo long as that Tabernacle or Worfhip flood. *2 7. With Reference to that fpiritual and holy Worlhip of Faith which was preached by the Apoftles, and believed by the Jews and the Gentiles ; and this was indeed the holy City and Temple of God, which John's Revelation was to meafure, &c. CHAP. .1^ t of Revelation, Clap. ii. 5 CHAP. II. Verfe ?.. But the court which is without the temple ^ cafi out, and mete it not, for it is given unto the Gentiles, and the holy^ Cit^ Jhall they tread under Joot forty and two months, I. rnr^Mere is very little in this Chapter, nor in this Book of I the Revelation, but it is to be underrtood with ^Tpii i- tual Kye of Faith. ,2. By which I OiaH give you the true Jittral and fpirHitual Meaning of this Chapter, and many other Places of Scripture. » 3. Now I fhali declare unto you that have Faith, that can fpiriruallydifcern what the Revelation o^ John did mean by the Court without the Tettiple, which mufi be left out, and not mea- fured^ becaufe it was to be given unto the Gentiles, and they fldould tread the Holy City under foot, &c. '%: 4. I declare fiom the Spirit of Truth, that this Court with- out the Temple here fpoken of, was all that outward and vifible Worfhip which was edablifhed and fet up, and a6led by the Commiflion o^Mofes, which he gave to the Nation of the Jew, and the Commifiion oijefus which he gave to his Apoftles. 5. Now thele two vifible Commiffions did fet up two vi- fible Forms ofWorfliip, though differing one from the other. 6. Thefe vifible Worfhips which did belong to thefe two CommiflTions, were that Court without the Temple, which muft be given unto the Gentiles, 7. The Gentiles having the Letter of thefe two Commiffions, which did fet up a Form of vifible Worfliip, and -the Gentiles muft have the Outfide or Shadow of the true Worfhip given unto them, which is called, the Court without the 'Temple, fo that the Gentiles might fet up a vifible Form of Worfhip, by^i." their Imagination of Reafon, from the Letier of the Scriptures, without a Commiffion from God, as the other did that had a Commifiion from God. 8. And upon this Account they (liould tread the holy City under foot, that is, they fhould perfecute and put to Death that Seed of Faith, both injcw and Gentile, that would not fubmic 6 A True Interpretation fubmit to that viiibie Worihip, which was, or fhould be fet up by the Gentiles. 9. So that never fince this Court without the Temple was given unto the Gentiles Cwhich Court is that vifible Worfhip «forefaicl) there hath not been a Man commiffionated from God, to adminifter Gofpel- ordinances, or any vifible Worfhip. io. For whatfoever Men do of that Naure now, it is from their Forefathers the Gentiles, which are the Papifts, which had this Court without the Temple given unto them, which were the Roman Catholicks, which have fet up a Form of vi- fibl^ Worfhip, both of the Law of Mofes, and of the Gofpel of Jefus. 1 1. And they, by this vifible Worfhip, which is called the Court without the Temple, have trod the Holy City under Foot this 1350 Years. 12. Again, you that are fpiritual may know, that this Court wihout the Temple, is meant all that outward and vifible Worfhip, which was fet up by thefe two Commiffions, which John faw by the Spirit of Revelation was to be call out. 13. That is, the Spirit of Truth would not own it no mope, becaufe the true CommifTioners were all dead and put to Death. 14 And the Believers, which were the Holy City, were trod under Foot i and indeed they have been trod under Foot ever fince, until within this few Years 15. That is. they have been kept under Darknefs and Blind- nefs, as believing that the learned Men and Priefls of the Earth, had Power fucceflively to fet up Gofpel-ordinances, or vi- fible Worfhip, to pleafe God. 16. And herein did the Gentiles tread the Holy City under Foot •, that is, all the Seed of Faith, both Jew and Gentile, whofe Confciences were tender, and could not fubmit unto that "Vifible Worfhip which the Gentiles fet up, from the Letter of that Worfhip which was fet up by the Law and the Gofpel, v/hich was the Court without the Temple. 17. And thus hath the Gentiles, rhe i^5;»^;^ Catholick, the Papifl, trod the Holy City under Foot ever fince the ten Perfecutions, which is a Matter of 1350 Years before Li- berty ^ of Revelation, Chap, lu 7 berty of Confcience was procured in thefe Iflands, and the CommilTion of the Spirit came forth upon this Earth in the Year 1651, CHAP. III. Ver. ^. But 1 will give power unto my two witnejfes, ^ and they Jhall prophify a thoufar.d two hundred and three/core days, clothed in fackcloth^ &c. I. ^ I 'Here hath many Men undertook in former Times, 1 and now in thefe latter Days, to unfold and give the Interpretation of thefe two Witnefles, both learned Men and unlearned. 2. Some Men have underftood thefe two Witnefles to be the Magiftrate and the Minifter. 3. Others have underftood them to be the Flelh of Cir//?, and the Spirit of Chriji. 4. And another Sort of Men underftood thefe two Wit- nefles to be the Law and the Gofpel. 5. But thefe various Opinions doth arife from the Imagina- tion of Reafon, and not from the Revelation of Faith. 6. Therefore, there can be no Afllirance nor Satisfa6tion in that Interpretation which Reafon doth imagine. 7. Therefore, by the Revelation of the true Spirit, I fliall unfold who thofe two Witnefles were, and who they are now, according to the Mind of the Spirit that firft fpake, and writ this Book, called, The Revelation of John. For all Scripture was given by Infpiration^ and holy Men fpake as they were in- fpired by the Holy Spirit. 8. Therefore I fay, that none can interpret Scripture truly, except he have the fame Gift of Revelation, or Infpiration, as thofe had which fpake thf^m. 9. For though Men may give fo me true Interpretation of Words upon fome Places of Scripture, yet, for Want of the Knowledge of the true Foundations, they have no Aflurance nor Certainty of what they fpeak to be true j not as to fatisfy them- 8 A True Interpretation ^ themfclves, nor to fatisfy the Confcience of any other that be- lieves them. lo. Therefore you that are of the Seed of Faith, mind the Difcourfe that followeth. Firft, I fliall fhew who thofe two WitnefTes were, and afterwards, who the two WitnefTes are no.v, and what their Power was, and what their Power is now. 1 1. But firft I (hall fpeak of the two former WitnefTes fpoken of in the 'nth of tht Revelation. Thefe two WitnefTes there fpoken of by John, was chiefly meant thofe two Commiflions which proceeded from Mofes and Jefus, which was the Law and the Gofpel ; therefore it is faid in Scripture, That the law was given hy Mofes, and grace and truth by Jefus Chriji. 12. That is, the Law was given by Mofes^ and all the Prophets that were under the Law of MofeSy they are all ac- counted (by the Revelation of the Spirit) but one Man, or one Witnefs, or one CommilTion, as will appear hereafter. 13. So likewife all thofe Evangelifts, Apoftles, Paftors and Teachers, that were under Chriji their Head, and any that had their Commiffion from the Apoftles •, "I fay, all thefe are in- cluded under the Title of one Witnefs or Prophet. 14. Therefore you that have any fpiritual difcerning, may in fome Meafure fee who thefe two WitnefTes were which the Revelation of John doth fpeak of •, and that they were Mofes and Jefus, I fhall open more largely in the following Dif- courfe. . L 15. For obferve, that all thofe that were impowered with the Spirit of Prophecy and Revelation under thefe two Com- miflions aforefaid, I fay, they make up but two WitnelTes, or two Prophets Again, it is faid, That thefe two prophets Jhould prophefy a thoufand two hundred and threefcore days, clothed in fakcloth. 16. Now thefe two Prophets had the Gift of Prophecy, and they were called but two WitnefTes, becaufe it was with re- lation to thofe two Heads of thofe two CommifTions, or the Law and the Gofpel. 17. And becaufe you may know that it was Mofes and Jefus that were the Heads of the Law and the Gofpel 5 therefore called by the Spirit in John^ the two WitnefTes and Prophets. 18. And of Revelation, Chap. ii. ., 9 18. And Mofes being the Head and Prophet of the Law, and the lift Prophet that was infpircd with the Spirit of Pro- phecy, to declare the Mind of God unto man j 19. Therefore the Scriptures doth fay, that the Law was given by Mofes^ and that he was a Prophet and a Law-giver, and had i''owcr to fet up a Law of Worfnip j and to plague and deftroy thofe which. dilobeyed that vifible Law of Worlhip whic-h-he gave to thofe People in his Days. 20. Again Mofes was the firft Prophet, in that h^ prophcTied of the Incarnation of Chriit, which is no other but the Incar- nation of God.. 21. That is; God's becoming Flefh, that he might become a Propliet himfelf, which was the Creator of all Prophets, and gave all Prophets the Spirit of Revelationand Prophecy; there- fore Mofes faiih, 'God will raifeyou up a prophet like unto me, him JJoali ye hear. 22. Again, you that have any fpiritualUnderftanding may comprehend this Myfhery, which is, that which was firft is become laft, and the laft firft : For this J ejus was before Mofes, anfwerable to that Saying oiChriJi to the Jew, Before Abraham was I am. 23. So that this Jefus was that God which did appear unto Mofes, and fpake unto Mofes, and he that made Mofes' s Face to ftiine lb that the People of Ifrael could not look upon him, it was fo bright and glorious. 24. Yet neverthelefs he himfelf came down from that Glory which he had before the World was. 25 And took upon him the Form of a Servant, and he gave that Power to Mofes and Eliah, and put them in the Glory of the Father. 26. Whereby they were made able by their Prefence, to make his Face to ihme and his Garments glitter, even as he made Mofes'' % Face to fhine, when he was in the Glory of the Father, himfelf. 27. So that you that do fpiritually nnderftand, may fee that the firft is become laft", and the laft firft. 28. That is, Jefus was before Mofes, yet Mofes is fet before Jefus : Why .? Becaufe the Law of Mofes was given before the Gofpel of Jefas. C 29' Or 10 A True Interpretation 29. Or the Commiffion of Afd/cj was publick and vifible to the World before the Commiffion of Jejus was, therefore curfed Cain^ and ciirfed Cham^ fcoffing IJhmael^ and prophane Efau, thefe were the Firft-born, or elder Biother, that fhould become Servants unto their younger Brother, which is of the Seed or Law of Faith, or the Commiffion of the Gofpel which fliould be given by Jefus Chrifi, CHAP IV. E REIN 5s hid that Myflery which the Apoftle fpeaki cf, Rem ix. and xiii. as ic thus written. The elder Jhallferve the younger : That is, Jacob have I loved, and Efau have I hated \ yet Efau was of the Seed of Ifaac after the Flefh, as well as Jacob. 2. But Efau was not of the Seed of Faith, but of the Seed of Reafon, which was born under the Law; for the Law was given only unto the Seed of Reafon, and not to the Seed of Faith ; Therefore faith the Apoftle, (peaking to Believers, IVe are not tinder the law, hut under grace ; fo that all the Seed of Abraham, that is, of the Faith of Abraham, are freed from the Law of Sin and Death. 3. Therefore mind what you read ; for I fay that the Law is not written in the Seed of Faith's Nature at all, but in the Seed of Rea,fon's Nature only. 4. Therefore the Seed of Faith is not under the Law, but is above the Lav/ -, that is, to fulfill the Law in the Perform- ance of it, or elfe to fuffer the Punilliment that Reafon fliall inflift upon the Seed of Faith, by their Interpretation of the Law. 5. Therefore you that are of the Seed of Faith may know when the Spirit fpeaketh to the Seed of Reafon, and when it fpeaketh to the Seed of Faith. 6. F"'or when the Scripture faith. In thofe days I will pour cut cf my fpirit upon all flefh ; the Meaning of the Spirit is this, that God will pour out of his Spirit upon all the Seed of Faith which is cloathed with Flefli, and not upon the Seed of Reafon that is cloatlred With Flefli. 7. For ^Revelation, Chap. u. n 7. For the Seed of Reafon hath no Ailiftance from the Spirit of God, but only the bare outward Letrcr of the Law j therefore it might well be faid, that the law was given by Mofcs, and grace and truth by Jefus Chrift. 8. For indeed Mofes gave the Nation of the Jews the Law, but he gave them no Power for to keep it. 9. Yet the Nature of Reafon in them thought icfelf fo wife and powerful, tb.at if God would give them a Law by his Servant Mofes., then they fhould have Power th^t would arife out of their own Reafon, fo that they would keep the Law. 10. Therefore they gave great Promifes to Mofes, that whatfoever the Lord fliou-ld command to be done by Mofes, they would do it ; vvhich made Mofes to fay, O that there were fuch a heart in you indeed ! 11. As if Mofes fhould have faid, I know Reafon thinks itfelf very (Irong;, but i-, exceeding weak ; mighty wife, but a very Fool ; full of great Promifes, but no Performances. 12. So that you that are fpiritual may fee, that the Seed of Reafon hath no Afliitance from the Spirit of God, but only the bare Letter of the Law, which is a killing Letter. CHAP. V. Verfe 4. 7hefe are the two olive- trees^ and two candlejiicks Jianding before the God of the earth. I. T) E F O R E I come to unfold the Nature of thefe two XJ Trees, I fhall unfold, by the Revelation of the ^spirit, thofe two Trees fpoken of by Mofes, Gen, ii. 9. namely, the tree of life, and the tree of knowledge of good and evil, which were both in the midji of the garden. 2. I would have you that are capable to coinprehend fpi- ritual Things, to mind the fpiritual Interpretation of thi.^ Sc rip- ture. Thefe two Trees were Trees of a fpiritual Nature, therefore called the Tree of Life, and the Tree of Know- C 2 ledge 12 A 'True Interpretation ledg,e of Good and Evil ; and they ftood both in the Midft of the Garden. 3. Now as for the Place or the Garden itfelf, whether it was in the Eaft or the Weft Part of the Earth, or no, I fhall not trouble myfelf nor the Reader with it ; biK the Thing, which I intend, and is neceffary for you to know, is to open and make *known what the Form and Nature of thcle two Trees were, and what they are. 4. Firll^ I declare, that the Tree of Life, which ftood in the Midft of the Garden, I fay it was the very Perfon of God himfelf. 5. He being a fpiritual Body, .or Perfon, in the Form of a Man, and Adam being his Image, or Likenefs. 6. Only Adam^s Form was earthly, and God's Form was heavenly •, according to that Saying in Scripture, 'The firfi Adam was of the earthy earthly -, and the fecond Adam the Lord from heaven^ heavenly. 7. So that this heavenly Adam, which came down from Heaven into the Virgin's Womb, a matter of four thoufand Years after that Commandment was given unto the earthly Adam -, I fay, this heavenly Adam was that very fame Tree of Life which ftood in the Midft of the Garden. 8. Which earthly Adam was created and made in the Image of God, not only in his bodily Form, but in l^is Nature alio. 9. His Spirit or Nature was of the very fame Life and Na- ture as God was of; therefore it is faid, that Goi breathed into Adam the breath of life, and hs became a living foul. 10. Therefore mind the Words ; for God doth not fay that he would, or ever did breathe the Breath of Life into any other Creature, but into Adam only, no, not into the Angels ; notwithftanding other Creatures have a Breath of Life in them, but not of the fame Nature of God as Adam''s was. 11. Therefore other Creatures have not the fame Form as Adam had, for it is the invifible Life, or Nature, that gives the outward and vifible Form to Man, or any other Creature. 12. For if there were not an invifible Life in Nature, then would it produce no Form to live at all, but would be all dead, fenfelefs, and formlefs Matter. 13. Again, of Revelation, Chap, ii. 15 13. Again, Adam^XJiiz and Nature being of the fame which God's Nature was of, it made Adam capable to fee, and to underftand the fpiritual Forms of thefe two Trees. 14. It was thefe two Trees that fpake, both the Tree of Life, and the Tree of Knowledge of Good and Evil. 15. It ^5vas the Tree of Life that gave Adam that Com- mandment, that he fhould not eat of the Tree of Knowledge of Good and Evil, left he died. . - 16. Likewife it was the Tree of Knowledge of Good and Evil that tempted Adanu faying. Ton Jhall become as Godsy knowing good and evil. 17. Adam hz'ing made of the Earth, though his Spirit was of the immortal Seed, yet it was capable to fall from that State of Innocency wherein he was created. 18. For while he ftood in the State of Innocency he was capable to behold the Facejpf God, and live. 19. But, after his Fall, he could not fee the Face of God, and live -■> therefore, faith God, Now, left the man ftr etch forth his hand, and take alfo of the tree of life, and eat^ and live fffr ever, 20. Fie mufi be put forth of the garden -, that is, he muft now no more fee God Face to Face while he is in the State of Mortality. C H A P. VI. I. ^T^Herefore I declare, by Revelation from the Holy X Spirit, that never fince the fallen Eftate, no Man, let him be ever fo juft, righteous, or holy, or one that God hath fpoken unto ; nay, Mofes himfelf, could not fee the Face of God, and live ; that is, he could not fee the Face of God in his Glory, -. .. 2. For there is a great deal of Difference between the State of Innocency and the fallen State. 3. For the innocent State of Adam was the Spirit and Nature of Faith, which could vifibly fee the Face of God, even as he was feen of God. 4. But 14 A True Interpretation 4. But he was was to fall from that innocent State wherein he was created, becaufe that Seed of Faith might generate, and bring forth, as Stars in the Firmament, or as the«Sand on the Sea-fhore. 5. So that, after Generation, Admn\ Pollerity comes to the Knowledge of God by Faith only, and not by.Sight, as Adam did in the State of Innocency : Therefore faith the Scripture, Faith is the evidence of things not feen^ and the fub- ftance of things hoped for. 6. So that it may be clear to you whofe Underfiandings are enUghtened, that this Tree of Life, which flood in the Midfl of the Garden, was no other but God the Father. ■• 7. And that Adam, in the State of Innocency, though he was in a Capacity to fall, yet he was capable to fee God Face to Face ; which he could not do afterwards j no, nor none of his Seed. 8. Though Adam and his Seed mall be raifed up to a higher Eftate of Happinefs than that State of Innocency v/as wherein Adam was created. 9. Becaufe that innocent Nature was the Seed of Faith, which was the eternal Seed of God, which muft pafs through Death into eternal Life, 10. Which God himfelf was offered up unto Death, through the eternal Spirit, tliat he might draw all Men after him ; that is, all Men that are of the Seed of Faith, or the Seed of Adam ; anfwerable to that Saying in Scripture, As in Adam all died, fo in Chrift fhall all be made alive. 11. Not as Men do vainly imagine, that all Men fhall be faved j for all Men did not die in Adam^ therefore not made alive in C'rijl. 12. But they died in the Serpent, neither was the Serpent's Nature the fame that Adam''s was ; for Adafn^s Nature was of the fame Nature of God, but the Serpent's Nature was the fame Nature as the holy Angels are of; which I ihaU open more at large hereafter. 13. But the Serpent's Nature being fallen from th.t Purity wherein it was created, it is raifed up no more to eteriial fiap- pinefs, but to. eternal Mifery ; becaufe Chri^y which was, and is of R'evelation, Chap. ii. 15 is God, took not on him the nature of angels ^ hut the feed of Abraliam. 14. The Seed of Abraham is the Seed of Adam^ and the Seed o^ Adafh is the Seed of God : Therefore, faith the Scrip- ture, / will put enmity between the feed of the woman and the feed of the ferpent 5 it fhall bruife thy heel^ and thou Jhalt bruife his head. 15. The Meaning of it is this ; that the Serpent's Seed fhould bruife the Heel of the Seed of Faith, which is the Seed of the Woman. 16. By having the Government and Lordfliip of this "V^orld, to perfecute and put to Death the Seed of Faith, if the Seed of Faith wiJl not worfhip God, according to the Ima- gination which Rtafon thinks God is well pleafed with : Wit- nefs that Saying in Genefs^ where Cain flew his Brother Abely becaufe his Offering or Worfhip was not accepted of by God, as AbeV% was. 17. Therefore take Notice of this, that C^/Vs Offering was the Offering of Reafon, the Devil, and Abel'^ Offering was the Offering of Faith, which was the Seed of God : 'Therefore God had refpe5l unto the offering faid unto Mofes^ when as he defired to fee God, he faid, 'Thou canfi not fee my face and live^ but thou floalt fee my hack ■parts. 12. Becaufe Mofes could not fee the Face of God with his natural Eyes, therefore Reafon doth imagine that God hach no Face at all. 13. It doth not follow, that becaufe Mofes could not fee God's Face with his natural Sight, therefore God hath no Face at all 5 but doth plainly prove to the contrary, that God hath a Face, elfe why fhould God fpeak. to Mofes of his Face, and yet had no Face ? 14. God had a Face in Immortality and Glory, though Mofes could not fee it j he being in the State of Mortality fallen, could not fee him with his natural Eyes, no more than we can look upon the Face of the Sun when it fhines in its Brightnefs -, it quite dazzles the Light of the natural Sight of of the Eye : Yet the Sun hath a Face or Body, though Reafon cannot difcern the jufl: Form of it ; therefore they have made the Piflure of a Face, imagining that to be the true Form of it. 15. Shall the Sun have a Face or Body, and fhall God, that made the Brightnefs of it, have no Face at all .^ Becaufe Man in Mortality fallen could not fee it, muft it follow there- fore that the Divine Being hath no Perfon nor Face at all ? Then to what Purpofe are thofe Sayings in Scripture, that Chrifi was the exprefs image of his Father* s perfon ? 16. Though oj Revelation, Chap. n. 51 16. Though Chriji was in the State of pure Mortality, in the fame State as Adam was created in, which was in the Image of God : And if God had no Face, how could Adam have been the Image or Likenefs of God, except Reafon can prove that Adam had no Face ? And Chriji bqing the exprefs image of his Father* s perfon, though in the State of pure Mor- tality, and if Chriji llhould have had never a Face, furely Men and Women would have had but very little Afft<5tion to him when he was upon Earth. 17. For if God hath no Face, then Chrijt could not be ihe exprejs image oJ his Father'* s per Jon. 18. If it fhould be as the Imagination of Reafon doth fay, that God's EfTence or Spirit is the Life of every Creature, then the Horfe or the Cow may be faid to be the exprefs Image of God, as well as Chriji and Adatn : For if their Life be of God's Nature, they muft needs be of the exprefs Image of that Nature they are of. 19. Thefe Creatures cannot be without a Face, yet he that made them mufl have no Face of his own, but is fain to be beholden to every Creature's Face to Ihew himfelf in, bccaufe he hath no Face of his own. 20. How blind is the Reafon of Man in the Knowledge of God, and of himfelf, having no Faith in the Scriptures ; they declaring fo plainly that God made man in his own image and likenejs^ and Chriji being the exprejs image oJ his Fathef s perjon -, and yet, with a Whimfy, Reafon will turn thefe plain Scriptures into an Allegory, faying, that Holinefs and Righ- teoufnefs is the Image of God, and yet it hath no Body to abide in of its own, nor to afl itfelf forth ! But Reafon will find it otherwife when all Things are fulfilled that hath been believed by the Seed of Faith, which hath been fpoken of by the holy Prophets and Apoftles, and now by the Witnclfes of the Spirit, it being the laft Declaration of Truth unto the World, until Time be no more. H 2 CHAP. ^z A 'True Interpretation CHAP. XIX. IN the next Place 1 fhall open, by the Revelation of the Spirit, what the other olive-tree and candlejlick Jianding before the God of the earth is, and from whence it proceeded. This Olive-Tiee and Candleftick proceeded from that Tree of Life which flood in the Midft of the Garden ; that is, the Gofpel oi Jefus^ which was the Commiffion of the x\poftles, and all others Paflors and Teachers under them, proceeded from that Tree of Life which flood in the Midll of the Garden. 2. Whofe Nature or Seed was all Faith or Grace -, therefore it is faid in Scripture, that the grace of God hath appeared unto all men ; which Grace is no other but the Gofpel, or Com- miffion of Jefus^ which was preached by his Apoftles. 3. Therefore take Notice of this, that as the Comrriiffion of Mofes and the Prophets came forth of the Tree of Know- ledge of Good and Evil^ fo like wife did the CommiiTion of Jefus and the Apoflles proceed from the Tree of Life. 4. Which Tree of Life was the very Perfon of God him- felf, even as the Tree of Knowledge of Good and Evil was the very Perfon of the fallen Angel. 5. As that Commiffion of the Law was to fet forth what was written in the Angel's Nature, fo likewife the Commiffion of the Gofpel was to fet forth what was written in the Nature of the Tree of Life, which was the Law of Faith, which is all Power. 6. And that you may know that Jefus was that Tree of Life, and the Commiffion of the Gofpel proceeded from it, read Rev. xxii. and 2, where he faith, In the midfl of the fireets of it, and of either fide of the river., was there the tree of life., ivhich hare twelve manner of fruits., and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. 7. This Tree of Life fpoken of here by John is the very fame Tree of Life as Mofes fpeaketh of, Gen. ii. and 9. where lie faith that the tree of life alfo in the midji of the garden, and that river which went out of Eden to water the garden, which parted of Revelation, Chap, n, 53 parted Into four heads^ I declare was the very fame River as John fpeakethof, Rev. xxii.and 2. So likewife it is faid, Gen, v. and 24. So he drove out the man, and placed at the eajt of the garden of Eden cherubims, and a flaming fword, which lurned every way, to keep the way of the tree of life. 8. This Tree of Life z^ Mofes fpeaketh of in the Beginning of Genefis, is the very fame Tree of Life that John fpeaketh of at the latter End of the Revelation ; therefore John faith. Rev. xxii. 13. I am Alpha and Omega, the beginning and the end, the firfi and the laft. So Verfe 14. Bleffed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. And the River which Mofes fpeaketh of in Genefis, which parted into four Heads, is the fame River which John fpeaketh of, Rev, xxii. 2. 9.- Again I declare, that the Tree of Life which is fpoken of in fo many Places of Scripture, is meant the very Perfon of God, from whence proceeded that pure river of water of life, clear as chryjlal, proceeded out of the throne of God, and of the hamb, 10. Which Lamb of God proceeded from the Tree of Life, which was God the Father, which flood in the Midft of the Garden ; fo that this Lamb, or Son of God, proceeded from that Tree of Life which was God the Father, and Creator of all Things. 11. This Tree of Life begetting himfelf into a Son, or a ■ Lamb, as the Scripture faith, he is made able to refrefli the Seed of his own Body, which is the Seed of Faith, with that Water of Life which is pure and clear as Chryftal. 12. Therefore faith the Scripture, fpeaking to Believers, ^Zi?^ your hearts be purified by faith, which muft be in the blood of the Lamb -, for there is no Water of Life but what proceedeth from this Tree of Life, anfwerable to that Saying of Chrifi to the Woman of Samaria, John iv. If thou had*ji known the gift of God, and who it is that asketh., thou would'fi have ask^d me, and I would have given thee water of life, or living water ; which made the Woman to marvel from whence he fhould have that Water, he having no Pitcher or Pot to draw any Water 54 ^ True Interpret at mi Water out of the Well : She could not conceive that he had any Water of Life in himfelf. 13. Therefore faid he to the Woman again, that whcfoever jhall drink of the water that I jhall give htm., jhall be in him a well of water, fp^i^S^^S ^P ^^^° eternal life : So that it may be clear unto you the Seed of Faith, that this Jefus was that very Tree of Life from whence that pure River of Water, clear as Chryftai, proceeded ; which John and Mofes fpeak- eth of. 14. So that the Drinking of one Draught of this Water of Life, it doth allay the Thirft of a Man for ever ; becaufe the receiving of one Drop of this Water into the Spirit or Heart of Man, it procureth a Well which is always fpringing up, until it be fprung into Eternity. 15. So that a Man fhall never thirft no more after the For- givenefs of his Sins, nor after eternal Life •, becaufe he hath eternal Life abiding in him, becaufe this Water of Life, which proceeded frorti the Tree of Life, is as a Well fpringing up continually. 16. So that a Man never thirfts more after the Forgive- nefs of his Sins, a§ aforefaid, nor after eternal Life ; becaufe the Affurances of it doth abide in him which doth proceed from this Water of Life, which is as a Well fpringing in him continually. CHAP. XX. I . ^T O W I have opened fomewhat of the Tree of Life, X^ both of the Form and the Nature of it, as hath been opened at large before, where I treat of the Tree of Life, and the Tree of Knowledge of Good and Evil : There I Ihewed how that the Commiffion of Mofes, which was of the Law, it came forth of the Tree of Knowledge of Good and Evil ; and now I fhall fhew that the Commiffion of Jefus and the Apoftles proceeded from the Tree of Life, which ftood in the Mid ft of the Garden. But before I come to open the Com- miffion 0^ Jefus, which proceeded from the Tree of Life, 1 fhall fpeak of Revelation, Chap. n. 55 fpeak a Word cr two of that Saying, Gen. iii. 24, So he drove cut the man, and he placed at the eafi of the garden of Eden cherubnns, and a fianiing-fujord, which turned every way^ to keep the way of the tree of Ufe. 2. I fhall not trouble myfelf nor the Reader with the Garden, nor the Place, whether it was in the Eaft or Weft Part of the Earth, nor with the Name Eden ; it is better to believe it as it is laid down in Scripture, than to go to prove it : But the Thing that is mod neceflary to be known is this, what is meant by thofe cherubims^ and the flaming fwordy which turned every way, to keep the way of the tree of life. 3. I declare by the Spirit of Revelacion, that thefe Che- rubims were two Angels, which had their Names and Titles difFe'ing from the Name and Title of Angels •, for there is a Difference in the Names of Angels, as there is in the Office of Angels : Therefore it is faid, that Michael and his angels fought with the dragon and his angels : That Dragon was the head Angel of Reafon, and his Seed are called his Angels, they all proceeding from that Tree of Knowledge of Good and Evil. 4. And Michael was Chrif}, and the Seed of Faith are his Angels, which proceeded from the Tree of Life : And by thefe two Seeds, which are called Angels, is that great Battle fought, under thefe two Heads, Michael, that is, God, and his Seed ; the Dragon, that is, the Devil, and his Seed ; and this Battle is fought with the two Seeds, according to that Saying of God, I will put enmity between the feed of the fer- pent and the feed of the woman, 5. Alio there are Angels that are called Arch-angels, and other Angels, which have not this Title given to them : There are alfo Seraphims and Cherubims, which do continually cry. Holy, holy. Lord God of Sabbath, that is, of Reft. 6. Now thefe Cherubims, I declare they are no other but two Angels, which were of the fame Nature or Seed as the Tree of Knowledge of Good and Evil was of: For this Ser- pent, or Tree of Knowledge of Good and Evil, was as glo- rious a Perfon before he became mortal, as any of them Che- rubims were, though they were great in Power, and glorious in Perfon. 7. So 56 A I'rue hiterpretatlon 7. So llkewife was that Serpent, or Tree of Knov/ledge of Good and Evil, he was as glorious when he faid to the Woman, Tou jhall become as Gods, knowing good and evil, though his Name and Title was changed from an Angel, or Cherubim, to a Serpent, or a Tree of Knowledge of Good and Evil, but his Perfon or Form was not changed at that Time prefent. 8. So that thofe Cherubims which had the flaming Sword, which turned every Way, to keep the Way of the Tree of Life, I declare that they were two Angeis of Light, which had the fame Law of Reafon written in their Seed or Natures, as the Serpent, or Tree of Knowledge of Good and Evil, had in his Nature or Seed. 9. Notwithftanding their Names and Titles were changed, and fo called Cherubims, which had the flaming Sv/ord, which turned every Way ; and this flaming Sword, which turned every Way, was that very Law of Reafon which was written in the Angels and Cherubims Nature, which is called the moral Law, or the Law of Mofes. 10. Therefore Mofes ading his CommilTion in the Perfon of the Cherubims or Angels, by giving forth that moral Law which was written in the pure Nature of Reafon, which was in the Angels Nature, which, after the Seed of Reafon was fallen from that Purity which was in its Nature, 11. The« came forth that pure Law which was written in the Angels and Cherubims Nature'; which pure Law of Mofes became a flaming Sword, which turned every Way, to keep the Way of the Tree of Life. 12. For I declare that this Seed of the Serpent, which is the Spirit of Reafon, the Angels Nature fallen, it would not fuffer any of the Seed of the Tree of Life, not to live here in his Kingdom, were it not for that flaming Sword, which is the Lett-er of the Law, which turneth every Way. 13. So that when Reafon would kill the Seed of Faith, which proceedeth from the Tree of Life, and lafheth into the Confcience of Reafon, whereby Reafon is afraid of being hanged and damned to Eternity. 14. So in other Cafes, as Theft, and Adultery, Defraud, De- ceit, and Perfecution for Confcience fake, and the hke : Thefe, and fuch like Things, keep Men off from the Tree of Life, and ^hich the ApoAle fpeaketh of in the Hebrews. 11. And this Tabernacle which Mofes received the Fafliion of in the Mount, and the ceremonial Service which did belong to It, it did ferve only for a Type or Shadow, and Example of" heavenly Things. 12. So A5fs vii. 44. Our fathers had the tabernacle of witnefs in the wildernefs, as he had appointed^ fpeaking unto Mofes, that he Ihould make it according to the fafhion which he hadfeen. 13. And this Tabernacle and the Service belonging to it, was that great and high Wall which was given only to the twelve Tribes of Ifrael ; therefore it is faid, that this great and high Wall had twelve gates. 14. And the Names of the twelve Tribes written thereon, that is, the twelve Gates, were the twelve Tribes themfelves ; therefore every Tribe had a Name given unto it according to its Tribe ; and in this Regard it may be faid, that the great and high wall, which was the Service of the Tabernacle, had twelve gates, and the names of the twelve tribes written thereon : The Strvice or Worfhip of this Tabernacle which M.ofes gave to the twelve Tribes, was that great and high Wall, which is called by the Apoftle in the Hebrews, Tfhe -partition-wall, which is broken down, 15. For whilft that Tabernacle flood, there was no PofTi- bility for the Gentiles to come in to be Partakers with the Jews in that external Worfhip and Service, which did belong to that Tabernacle, which was as a Type and Shadow of the true Tabernacle itfelf, which was the Body oi Jefus, from 'whence L the 74 ^ True Interpretation the Commiffion of the Apoftles did proceed, which did break down that great and high Wall. 1 6. And made Way for the Gentiles to come through the Gates of this City, of which heavenly City that Tabernacle which Mofes bad the Fafiiion of in the Mount, was the Ex- ample or Shadow of the true ; and that ceremonial Service which did belong to ir, was that Partition- wall which is call'd by the Revelation of John^ a great high wall. \j. So that there was no coming in for the Gentiles to be Partakers of the Worfliip and Service of God, which did be- long to that Tabernacle, but through fome of thefe twelve Gates, which were the twelve Tribes, becaufe the Worfliip and Service belonging to that Tabernacle was given only to thofe twelve Tribes of Ifrael. 18. And if any of the Gentiles had a Mind to be Partakers in that Worfhip, they muft apply themfelves to fome one or more of thefe Tribes, elfe they could not be admitted to be Partakers of their Worfhip and Service •, and thefe twelve Tribes were thofe twelve Gates belonging to that great and high wall. 19. All which was broken down on every Side by the Com- miffion of the Apoftles, which brought in the Righteoufnefs of Faith ; fo that the Gentiles ruflied in to the Holy City by having Faith in Jefiis, and broke down and deftroyed that V/orfhip and Service of the Law, which was formerly as a great and high Wall, which kept them out. 20. Alfo that Tabernacle was a glorious Thing, and deck'd forth with an exceeding external Glory, only to typify that fpi- ritual and heavenly Glory of the true Tabernacle itfelf, even the Body or Perfon of the Lord Jefus glorify *d. CHAP, xxvin. I. \ G A I N, in the 14th Verfe of this Chapter, it is faid, jt\ that the wall of this city had twelve foundations., and in them the names of the twelve apoflks of the Lamb. Here the twelve of Revelation, Chap. ii. 75 twelve Apoftles are called by the Riv elation oi John ^ Tbs Hveh^ foundations which doth hear up the wall of this city, 2. Nowthis Wall that ftandcch upon thefe twelve Foundations, I declare is thofe Gofpel-ordinanccs of vifible Worfhip, which were fet up by the twelve Apoilles, which are called twelve Foundations. 3. Even as the Cerejnonies and Worfliip of Mofes Law was a great and high Wall, which had twelve Gates belonging to it, which Gates were the twelve Tribes aforefaid \ 4. So Ilkewife this Wall of Gofpel ordinances doth ftand upon thofe twelve Foundations, becaufe this Wall of Gofpel- ordinances was fet up only by the twelve Apoflles. 5. For Chriji himfelf did fet up none, but he gave them Power and Authority to fet up Gofpel- ordinances as a Wall, and to pull down that great and high Wall which Mofes fet up, and to be the Foundations to bear up this Wall themftflves. 6. So that it may be clear to you that underftand the Power of a Com million, that this Wall which flood upon twelve Foundations, was no other but thofe Ordinances of vi- fible Worfhip which was fet up by the twelve Apoftles, by Vertue of their CommifTion. 7. Therefore it faid, that the names of the twelve apoftles of the Lamb were in the twelve foundations which this wall flood upon^ becaufe they were the Rearers up of that Wall. 8. Now as for the City itfelf, that is meant the Perfon of Chrifl himfelf, which John fpeaketh of, Verfe 16. where he faith. And the City lyeth four fquare^ and the length is as large as the breadth. 9. And when he faith it is four Square, the Length is equal with the Breadth ; the Meaning of it is this : That when the Lord Jefus was crucified upon the Crofs, then was this Holy City, New Jerufalem^ which came down from Heaven, four Square, the Length equal with the Breadth. 10. As thus, when his Arms were fpread abroad and nail'd to the Crofs, then was this Holy City the Breadth equal with the Length \ that is, his Arms being fpread abroad, it was even with his Feet and his Head. 11. And the Spirit of Revelation in John, was that golden Reed to meafure this City, and it was found to be twelve L 2 thoufand ij(i A "True Interpretation thoufand Furlongs, the Length and the Breadth, and the Height are equal. 12. Alfo that Reed which Johnhdid to meafure the City, and the Wall thereof, and the Gates thereof, it was the Spirit of Revelation which John was infpiied with, whereby he was enabled, in the Verge of his Underftanding, to comprehend what that Holy City was, and the Wall, and the twelve Foun- dations, what they were in the State of Mortahty. 13. The Spirit of Revelation gave him to underftand alfo the Glory they (liould have in the State of Immortality, there- fore he faith, Verfe the i8th, And the building of the wall of it was of jafper, and the city was pure gold, like unto clear glafs, 14. Which was nothing elfe but to fet forth the Glory of this Holy City, 'New Jerufaleniy and the two CommilTions ; namely, Mofes and the Apoftles, and that you may fee in 'the 19th Verfe, where he faith. And the foundations of the wall of the city were garnifhed with all manner of precious jiones., for e'very foundation a precious fione. 15. So in the 2 jft Verfe, Every one of the twelve gates had twelve pearls, which twelve Pearls was fpoken with Reference to the twelve Tribes, whofe Names were written or ingraven upon the Breaft- plate of Aaron, he being the High-Priefl, none might go into the Inner-Court of that Tabernacle, but the High-Prieft only ; and in this Senfe the twelve Tubes are calPd twelve Gates, and Namesj and twelve Pearls, 16. Again 1 declare, that the Wall of this City which was made of Jafper, it v/as thofe Ordinances of Woriliip which were fet up by the CommifTion of the Apoftles, which was a Wall of Jafper about this City, which was that pure Gold like unto clear Glafs. 1 7. So likewife thefe twelve Foundations which bare up this Wall, they were the twelve Apoftles which bear the Name Qijefiis, in bearing Witnefs, and in fuffering Perfecution for his Name here in IVIovtality. ^ 18. Therefore 7^i?«'s Revelation doih {tt forth the Glory •*^ of Eternity by fuch Things as thefe •, as comparing the Holy City, thQ New Jerufalem, which was the Perfon of Chrijl, to fine Gold like unto clear Glafs, and his Apoftles like unto Precious ^Revelation, Chap, ii. 77 Precious Stones, and their Worfhip unto Jafper, and the twelve Tribes unto Pearls. CHAP. XXIX. I. A G A I N it is faid in the 14th Verfe, And he meafured £\ the city with the reed twelve thoufand furlongs^ and the lengthy and the breadth, and the height of it were equal. This is fpoken with Reference to the twelve Apoftles, which (hould be equal in the Kingdom of Glory, even as they were equal here in the Kingdom of Grace, and were Witnefies unto this New, Jerufalemy or Holy City, which came down from Heaven, as aforefaid ; anfwerable to that Saying of Chrift unto his Difci- ples before they had theii' Commifllon : Tou, faith he, jhallfit upon twelve thrones^ and judge the twelve tribes of Ifrael. 2. And as there was an Equality in the Holy City itfelf, when he was in the Stale of Mortality, he that was Lord and Mafter made himfelf a Servant, even to wafh his Difciples Feet, even to lliew the Equality that fliould be amongft them ; for he that would be the greateft amongft them, was to he the leaft. 3. And as there fhould be no Preheminence with the twelve Apoftles here in the Kingdom of Grace, neither fliould there be any Preheminence in the Kingdom of Glory j and in this Regard the Holy City may be faid to be meafured twelve thou- fand Furlongs, and the length, and the breadth, and the height of it were equal 4. So in the 1 7th Verfe : And he meafured the wall thereof one hundred and forty and four cubits, according to the meafure of a man, which is, of the Angel. 5. This Wall, which was meafured as aforefaid, was that Wall which ftood upon thofe twelve Foundations which I fpake of before, that was the Ordinances of Worfhip in the Gofpel, and was that Wall which was meafured an hundred and forty and four Cubits, which did amount to no more than the Meafure of a Man, which is of the Angel : 6. Which 7 8 A True Interpretation 6. Which is Chriji^ he being the Angel of the Covenant of Grace, from whence thofe twelve Apoftles did proceed, which did rear or fet up this Wall of Gofpel-worfhip, which is mea- fured by the Revelation of Johny to a Hundred forty and four Cubits, which is no more but the Meafure of a Man, becaufe the Man Chriji Jefus was the Author of the twelve Foundations, and the Wall that flood upon them. 7. Alfo John did fee by Way of Vifion, as well as Reve- lation *, but the Spirit of Revelation was that golden Reed, like unto a Rod, v/hich did meafure the Holy City, and the Wall thereof; and he found it by his Revelation and Vifion to be no more than the Meafure of a Man, notwithftanding he doth exprefs it in fuch various Words. 8. Which Angel that fhewed John thefe Things by Way of Vifion, was either Mofes or Elijah^ as you may fee. Rev. xxii. 19. when as John would have fallen down to worfhip the Angel which fliewed him thefe Things, in the 19th Verfe : The angel /aid. See thou do it not, for I am thy fell o-iv-ferv ant, and of thy brethren the prophets, and of them that kept the Say- ings of this book. JVor/hip God. 9. So that it may be clear unto you that are endued with the Spirit of Revelation, that this Angel was one of thofe two Prophets which reprefented the Perfon of God whilft he was in the State of Mortality ; therefore the City, and the Wall thereof, is called the Meafure of a Man, which is of the Angel. 10. Which Angel did fhew John thofe fpiritual and hea- venly Things by Way of Vifion, and alfo did ftir up that Revelation in John, which became like a golden Reed, like unto a Rod : And this was that little Book which he took out of the Angel's Hand, and eat it up, as you may read in the loth Chapter of the Revelation. 1 1. And this was that great and high Mountain whereupon John in the Spirit was carried : His Underftanding being en- lightned by the Spirit of Revelation and Vifion, whereby he was capable to meafure, that is, to comprehend thofe high and deep Myfteries of God and Devil becoming Flefli, and the Myftery of thofe two Tabernacles, or two Commiflions, or two Wcrihips. 12. Which of Revelation, Chap. ii. 79 12. Which is fpoken in flich an high myfterions Lan- guage, only to fet forth the Glory of the Pcrfon of God, and the Perfons that were the Heads of thofe two CommilTions, and thofe that aded faithfully in them, 13. No Man can underftand thatfpiritual and eternal Glory which the Revelation of John doth fpeak of in this Book, called T^he Revelation^ but he that hath a Commiffion, and is endued with the fame Spirit of Revelation as he was that writ of thofe Things : And you that are of the Seed of Faith may underftand fome Part of it, now ic is in fome Meafure opened unto you. 14. For the Revelation of John doth fpeak of Things to come, as if they were already in prefent Being, becaufe God, which is Truth, hath fpoken, and cannot lie, neither will he fruftrate the Faith of his Prophets nor Apoftles, which were infpired to foretell of this fpiritual and heavenly Glory. 15. Whereby many thoufand BeHevers being of the Seed of Faith, have fet to their Seal in believing the Truth of it, which made them obedient unto thofe two CommifTions or Worlhips which was fet up in their Times, by Mofes and the Apoftles. 16. So much concerning the Interpretation of the New Je- rufakm^ or Holy City, with many other Things fpoken of in the 21ft Chapter of the Revelation. But I fhall return again (O interpret the Chapter in order as it licth. CHAP. XXX. Verfe 5. And if any man will hurt them, fire proceedeth out of their months, and devoureth their enemies. I. T Have.ftiewed before what thofe tv/o WitneOes were, and X what thofe two Olive-Trees and Candlefticks were. In the next Place I fliall fhew what their Power is •, which Power is, that fire fhall proceed cut of their mouths, and turn water into blood, and plague the earth as oft as they will. 2. But firft 1 fhall ftiew how it may be faid that Fire pro- ceeded out of their Mouths : /ind this Fire proceeded firft out of 8o A True Interpretation of the Mouth of Mofes^ who a(5ted his Part in the Peifon of the Tree of Knowledge of Good and Evil. 3. Which Fire thac proceeded out of his Mouth, was in giving forth of the Law unto the Setd of Reafon. 4. Therefore yon may find it written, ExoL xix.i6. And there were thunders and lightnings and a thick cloud upon the mount. So in the i8th Verfe: And Mount Sinai was alto- gether on a fmoke, hecaufe the Lord defcendid upon it in fire^ and the fmoke thereof descended as the jmoke of a furnace, and the whole mount quaked greatly. So Z). ut, iv. 11. And ye came near and flood under the mountain, and the mountain burned with fire unto the midft of heaven, with darknefs, clouds, and thick darknefs. 5. So in Hebrews xii. 18. the Apoftle fpeaking to Believers in the Commidion of Jefus : Ton, faith he, are not come unto the mount that might be touched^ and that burneth with fire ; nor unto blacknefs, and darknefs, and tempeft. All thtfe terrible Things which the Apoftle fpeaketh of here in the Hebrews, was only to fet forth that Fire that proceeded out of the Mouth of Mofes, which was in the giving forth of that fiery Law, which made not only the People of Ifrael to quake and tremble, but Mofes himfelf alio ; as you may fee Verfe 21. 6. And Mofes being the Head of the Commiffion of the Law, which was as a Fire that proceeded out of his Mouth, he being the Lawgiver j therefore you fhall read in Scripture Records, that Fire proceeded out of his Mouth very often : As Levit. X, i, 2. where you fhall read //-WNadab and A'6\\\\}, for offering up of flrange fire, there went out fire from the Lord, and devoured them, fo that they died. 7. This Fire which came from the Lord, it is ufed to burn up the true Sacrifice or Offering, which did belong to the Com- mifiion of Mofes : The fame Fire which did burn up the true Sacrifice, did burn up the Perfons of Nadab and Abihu alfo; and this was that Fire which did belong to the Commiflion of Mofes and the Prophets. 8. As you may fee the Firft of Kings, xviii, 38. whereas Elijah prayeth, that the Lord would make himfelf known to be the God of ifrael, and that he was his fervant, and had done all things at his word. Upon which the Fire of the Lord fell, an:l of Revelation, Chap. n. 8i and confumed the Sacrifice and the Wood, and licked up the Waters which were in the Trenches. 9. For this Fire that came from Heaven at the Prayer o£ Elijah^ was that fame Fire which did burn up the Sacrifice which Aaron did offer up, according to the Direftion of Mofes, which was the true Commifiioner of the Law. 10. As in Numb. xvi. 35. concerning Corah, Dathan, and Abiranty and all their Company, where the Ground did open and cleave afunder, and fwallow tliem up, according to the Word of Mofes : Which Word of Mofes was as a Fire which proceeded out of his Mouth ; therefore it is faid in the 35th Verfe, And there came forth a fire from the Lord, and confumed the two hundred and fifty men that offered incenfe. 11. Which may be plain and clear to you that have Faith in this Commifll(7n, that this Fire did proceed out of the Mouth of Mofes, though it be attributed unto the Fire of the Lord. 12. For whatfbever a Prophet or Meflenger of the Lord doth, according to the Tenor of his Commifllon, it is as if God did do it himfelf; becaufe God doth own whatfoever a Prophet faith or doth, fo it be in Obedience unto his Com- miffion. 13. And this you may fee, in the 2 Kings, the firft and tenth Verfes, whereas Ahaziah, the Son of Ahab the King, he being reproved by the Prophet Elijah, for his inquiring of Baalzebub, the God of Ekron, whether he fhould recover of his Sicknefs, or no ? 14. And Elijah telling the Meflenger that he fhould not recover, but fhould die ; whereupon the King did fend forth two Captains, and their Fifties, to fetch Elijah to him, thinking within himfelf that he would put Elijah to Death firft ; at which Elijah called for Fire from Heaven, and deftroyed thofe two Captains, and their Fifties : And this Fire may be faid to proceed out of the Prophet's Mouth, which devoured his Enemies -, for they had a full Intent to have brought him to the King, that he might have been put to Death. M CHAP. 82 A True Interpretation CHAP. XXXI. I. (Q O like wife all thofe Declarations and Reproofs which ^3 the Reft of the Prophets did declare unto the Kings and Rulers of IJrael \ as IJaiah xxvi. ii. the Prophet fpeaking 4here, that if the Mercies of the Lord would not teach Men that are wicked to take Notice of his high Hand of Goodnefs towards them, then the zeal of the righteous^ and the fire of their enemies, fhould devour them. 2. So Jer. iv. 4. The Prophet fhewing that the Judgments of the Lord fhould come upon Ifrael for their great Idolatry, which fhould be as a fire which fhould burn, and none fioould quench. 3. So y^r. V. 14. The Word of Prophecy which the Lord put into the Prophet's Mouth, concerning the Deftrudbion of the Jews, which fhould be as a fire to devour them, even as wood is devoured before the natural fire. So Lament, ii. 3. And there was kindled in Jacob like aflame of fire, which devoured round about. Many Places more might be quoted of the Reft of the Prophets, and of David in the Pfalms, which fpeaketh much of the Deftrudlion of Ifrael, for their Idolatry and falfe Worlhip, which fhould be as a fire unto them. 4. And this Fire may be faid to proceed out of the Pro- phets Mouths, becaufe they were fent of God to declare thcfe Things, which made the Kings and Rulers of Ifrael to per- fecute and put to Death the Prophets for it. 5. For there was no Worfhip true, but that Worfhip which was fet up by Mofes, which did ftand ia full Force until the Meffiah was born, and after he was born, until the giving of the Holy Ghoft, which was the Apoftles Commiffion, which was after Chrifs Afcenfion. 6. And then Prophecy did ceafe, as with Reference to that Worfhip, or to external Judgments ; for John the Baptift being the laft Prophet of the Law, he brought up the Rear, or the Conclufion of the Law : Therefore Chrifl doth fay, that John the Baptift was the great eft prophet that was born of woman ; yet he did no Miracle. 7. He was the greateft Prophet in this Regard, becaufe he was the kft Prophet of the Law, and the end of it to them that of Revelation, Chap. ii. 83 that Jhould believe. He was alfo the Bringer in of the Gofpel ; therefore, faith he, / baptize you with water ^ hut he that cometh after me Jhall baptize with the Holy Ghojl^ and with fire. 8. Which Bapcifm of John's with VVater, was only to fig- nify the End and Conclufion of the Law, which was to (hew that there fhould be no more Prophets after him fent unco the Nation of the Jews. 9. Not to encourage them any more to pra(5life, or fet up that vifible external Worfhip, which was fet up by Mofes^ neither to threaten nor denounce any Judgments for their not walking in the Ways of that Worfhip which was fet up by Mofes. 0 10. And in this Regard it may be faid, that John the Baptiji was the greateji prophet that was born of woman^ becaufe he was the laft Prophet of the Law, and the firft that did declare the Commiffion of the Gofpel. 1 1. He being the Voice crying in the wilderneflTed Hearts of the Jews., to prepare the way of the Lord, which was in declaring that the true Melliah was at his Pleels ; and that this is he that Mofes and all the reft of the prophets had foretold of. 13. And now you are no more to mind the Worfhip of Mofes and the Prophets, but you are to look now what the Meffiah faith, and what Worfhip he will fet up -, for, he is the end of the law to every one that floall truly believe in him. 14. Becaufe he being the Subftance, did put an End to ail that which was a Shadow or Circumftance ; and John being the laft Prophet of the Law, and the firft Bringer in of the Gofpel of Jefus., he may be faid to be the greateji prophet that was horn of woman., though he did no miracle. 15. And Fire did proceed out of the Mouth of John the Baptifl^ which was the laft Prophet of the Law, and that you may find Matt. iii. 7. where John feeing the Pharifees and Sad- ducees coming to his Baptifm, he faith unto them, 0 generation of vipers, who hath forewarned you to flee from the wrath to £ome ? For thefe Pharifees and Sadducees were the Children of Reafon, the Devil. 16. Therefore Jc',6;? calleth them a Generation of Vipers, as if he Ihould fay, Who hath forewarned you to flee from the wrath to come? As if he Ihould fay. Get you back again into M 2 the 84 ^ TCrue Interpretation the Law of Mofes, and do not you come to be Partakers of my Baptifm, which will lead you to the Knowledge of the true Meffiah, and Saviour of the World. 17. And fo you will be made to efcapethe Wrath to come, which is not appointed for you, becaufe you are a Generation of Vipers, or of Reafon, the Devil, which muft endure the Wrath to come : And this was as a Fire that proceeded out of the Mouth of John the Baptift, which was the laft Prophet of th€ Law, therefore called the greateji. CHAP. XXXIL I. T N the next Place, I (hall fhew how it may be faid that Fire X proceeded out of the Mouth of Jefus^ and the Com- miflion which he gave to his Apoflles : Therefore you fhall find it written, Matt.-ii\. 20, 21, 22. whereas C-^r^/? himfeif began to upbraid the Cities wherein moft of his mighty Works were done, becaufe of their Unbelief, as in the 2i(lVerfe, where he faith. Wo unto thee Chorazin, wo unto thee Bethfaida ; for if the mighty works which were done in thee had been done in Tyre and Sydon, they would have repented long ago : therefore it (hall he more tolerable for Tyre and Sydon in the day of judgment^ than for you. So in the 23d Verfe, And thou Ca- pernaum, which art exalted up to heaven^ fhalt he brought down to hell •, for if the mighty works which have been done in thee had been in Sodom, /'/ would have remained to this day : There fore faith he in the next Words, It fhall be more tolerable for the land of Sodom in the day of judgment^ than for thee. 2. Thefe Words of Chriji may be clear unto you that have Faith in the Scriptures, that thefe Woes which Chriji did pro- nounce againft thofe Perfons and Places, telling of them that it would be more tolerable in the Day of Judgment for Sodom, that was burnt with Fire for their unclean unnatural Lufts', which the very Reafon of Man doth judge, that there be no Mercy in the Day of Judgment for the Land of Sodom^ nor for any Sodomitifh Men and Women. 3. So ^Revelation, Chap, n, 85 3. So likewife the People of Tyre and Sydon were a moft wicked People, and that the Nation of the Jews did know ; therefore Chrift did upbraid them with the moft wickedeft Peo- ple and Places, faying, That it Jhould be more tolerable in the day of judgment than for them. 4. Which was only to prove that there was no Poflibility for Sodom^ nor Tyre^ nor Sydon., to be faved in the Day of Judgment, neither was there for thefe Scribes and Pharifees, Hypocrites. 5. This Woe and Sentence which Chrift did pronounce againft them, was as a Fire that proceeded out of his Mouth, as you may fee, Matth. xii. 24. But when the pharifees heard of it., they f aid, this fellow doth not cajl out devils but by Bel- zebub the prince of the devils. 6. Thefe Pharifees were the fame that took Counfel how they might deftroy Jefus., as you may fee in the 14th Verfe, and that was for his doing that great Miracle in healing the Man's wither'd Hand, and their Blafphemy againft the Holy Ghoft, it was in calling the Holy Spirit a Devil, or Belzebub, by which Jefus did caft out that dumb Devil, and made the Man that was blind to fee. 7. And this was that unpardonable Sin which the Pharifees committed, which will never be forgiven in this World, nor in the World to come. 8. So in the 34th Verfe, Chrift called the Pharifees, 0 ge- neration of. vipers ; you being evil, how can you fpeak good things ? for out of the abundance of the heart the mouth fpeaketh. As if he Ihould fay, I can expedt no other from you, but murder, and Blafphemy againft the Holy Ghoft, becaufe you are of that Generation of Vipers which cometh from that corrupt Tree, even Reafon, the Devil, which Became Cain, which is the Father of you all, for he was a Liar and a Murderer from the Beginning. 9. Thefe Words of Chrift was as a Seal upon their Con- fciences here in this World, and in the World to come they Ihould have the PolTeffion of their eternal Damnation, and this was as a Fire that proceedeth out of his Mouth. 10. For Words of Truth are as a Fire both Ways, as well in Damnation as in Salvation : So Mat. xxiii, 23. whereas " " Chrift 86 A True Interpretation Chriji doth pronounce a Woe unto the Scribes and Pharifeesi Hypocrites, as in the 29th Verfe. where it is faid. Te build th^ tombs of the prophets^ and garniflo the fepulchres of the righteous^ and fay y if we had been in the days of our fathers^ we would not have been partakers with them in the blood \ of the prophets : "Which is evident, that they were WitnefiTos uiito themfelves, that they were the Children of them that m^ the Blood of the Prophets : Therefore faith Chrifi^ Ftil you\ip the meafure cf your fathers^ ye ferpents^ ye generation of vipers^ how can you efcape the damnation of hell. 11. As if he fhould fay, it is impofTible that you fliould efcape being damn'd to Eternity, becaufe you are the Seed of the Serpent, yea Serpents yourfelvcs 5 for you are the Children of thofe bloody Men which did fhed the Blood of the Pro- phets, and of righteous Men, and now you go about to filed the Blood of the Son of God, which you muft effect ; fo that all the righteous Blood that hath been fhed upon the Earth, from the Blood of righteous AbeJ^ to the Blood of Zacharias^ Son of Barachias, whom ye flew between the Temple and the Altar. 12. The Meaning is, all that Blood that was fhed forRigh- teoufnefs Sake. And thefe Scribes and Pharifees, Hypo- crites, were no other but the Seed of Cain, which was the Seed of the Serpent ; for it was Cain that did (Tied the Blood of righteous Jbel, and it was their Fathers that killed the Pro- phets, and that flew Zacharias between the Temple and the Altar. 1 3. And thefe Scribes and Pharifees being of the fame Seed, they muft flied the Blood of the Son of God ; fo that all the righteous Blood from the Beginning of the World to the latter End, might be brought upon the Seed of the Serpent the Devil, which is no other but the Reafon of Man. 14. For it is Reafon, the Devil, that doth blafpheme againfl: God, and doth fned the Blood of Prophets and of righteous Men, under Pretence of Zeal towards God ; as if the Prophets and righteous Men, and the Son of God himfelf were Blaf- phemers. 15. Therefore hath the Prophets, and ChriJI himfelf, de- nounced Damnation againfl: them, which is as a Fire that pro- ceeded out of his Mouth, 16. Therefore of Revelation, Chap. n. 87 16. Therefore you may read in that Chapter what many V^o^s Chrijl did pronounce againf the Scribes and Phartfees ; and in the Conclufion of all, it doth amount to no lefs than to the Damnation of Hell; which Words of his was a .Seal upon their Confci ences, which became as a Fire that proceeded out of his Mouth. CHAP. XXXIII. I. ^O Lukex\\. 49. whereas Cbriji faith, lam come to put fire \^ on the earthy and what is my dejtre if it be already kin- dled ? This Fire which C^ny? did bring, did p'oceed out of his Mouth, his Words being Words of Truth, they did kindle a Fire in other Men, a Fire of t.ove in his Difciples, which did bring Peace and Joy unto their Souls, they being the Seed of Faith. 2. And a Fire of Wrath and Envy in the Souls of thofe Pharifees, which were of the Seed of Reafon, as you may read in the firft Verfe of this Chapter -, JVhereas an innumera- ble company of people came unto him^ fo that they trod one upon another^ but his Difciples were but f^w, therefore he gave them Notice to take heed of the leaven of the pharifees, which is hypocrify. 3. And thefe were thofe Lawyers, and Scribes, and Pharifees, which were all of them Hypocrites, as you may read in the Chapter before, thefe were they which did urge the Lord Jefus, to fee if they could catch any thing from his mouth whereby to accufe him. 4. Therefore upon that Occafion he fpake fo many Para- bles, fo that they could not underftand what his Meaning was, yet they fearing that thofe Parables was concerning themfelves, they grew envious and full of Wrath, which was as a Fire burn- ing in the Seed of Reafon, when, as they thought that his Words vv'ould have been Words of Peace unto them, they found it altogether to the contrary. 5. Therefore faith Chrift in the 51ft Verfe, ^hink you that I am come to bring peace on earthy I Hllyou nay^ but rathtr debate^ m for 88 t A T^rue Interpretation for in the 53d Verfe, The father Jhall be divided agamft the fon^ and the fon againjt the father, and the mother againfl the daughter, with many other Sayings to that Purpofe. Which was only to Hiew what great Power and Operation his Words fhould have upon the Minds of Men and Women, that they fhould be fo divided among themfelves, fo that one Ihouid love him, and the other fhould hate him. 6. So that inftead of looking for Peace and Unity, they fhould have Strife and Debate, and this Strife and Debate which fhould be between the Father and the Son, and the Mo- ther and the Daughter, was only to fet forth that Strife that Ihould be between Faith and Reafon ; which Strife fliould arife from the two Seeds, the one fhould love him, and the other fhould hate him, even fo far as that the Son fhould be divided againft the Father. 7. That is, the Seed of Frith, which is in the Son or Dauo^hter, fhall receive the Word of Chrifi into their Souls with fuch Zeal and burning I .ove, that it fhould make them forfake Father and Mother, Houfe and Lands, for his Name*s- fake. 8. This may be faid to be a hating of Father and Mother ; therefore faith Chrijl, He that loveth father or mother more than me, is not worthy of me : That is, if a Man love Father or Mother more than Truth, then may a Man be faid to hate Truth. 9. Therefore it is clear, that thofe Scribes, Pharifees and Lawyers, were of the Seed of Reafon, which is the Devil, and not of the Seed of Faith, which is of God. 10. Therefore it was that Chrift came to bring fire on the earth ; that is, inftead of Peace they fhould have Debate ; and inftead of Unity with the Father and the Son, they fhould be divided in their Affeflions. 11. And this fhould burn in the Confcience of the Seed of Reafon, even as a Fire of eternal Vengeance which fhould not be quenched. 12. This Fire was kindled in them through the Words of Truth, which was fpoken by the Lord Jefus, which was as a fire that proceedeth out of kis mouth. CHAP, of Revelation, Chap. ii. 89 CHAP. XXXIV. i. TN the next Place, I (hall (hew haw that Fire proceeded out X of the Mouths of the Apoilles alfo ; and as there was Fire proceeded out of the Mouth of Mofes, he being the Head of that Commiffion of the Law, To Fire did proceed out of the Mouths of the Prophets that were under that Com- piiflion. 2. And as Fire did proceed out of the Mouth of Jefus, which was the Head of the Commiflion of the Gofpel, as aforefaid ; fo Jikewife Fire did proceed out of the Mouths of the Apoftles, which were under that Commiffion of the Gof- pel : And this you may fee, A^s xxix. 3. when as the Holy Ghoft was given them, which was their Commiflion, There ^appeared unto them cloven tongues like fire, and fat upon each of them, and they were all filled uitb the Holy Gbofij and they begem to /peak with other tongueSy as the fpirit gave them ut- teraxcc. 3. The Holy Ghoft fat upon none, like as of fire , but upon the twelve Apoftles only •, neither could any other fpeak with Tongues by Infpiration but the twelve Apoftles ; neither did Fire proceed out of the Mouths of any other, but fuch as were authorized by them. 4. Therefore ?titx fianding up with the eleven, lift up bis voice, and reproved the people of the Jtvis for fcoffing at the apO' files, becaufe they fpake with other tongues the wonderful things of God, At which fame were amazed, doubting, faying onf to another. What fhould thefe things be ? but others, fcoffing, faid that they were drunk with new wine. Thefe were they that Peter fpeaketh of, A^s ii. 40. he exhorting them that did be- lieve the Dod:rine, and were baptized into the Faith of Jefus^ That they fhould fave themf elves from this froward geMration^ meaning thofc fcoffing Jews aforefaid. 5. Thefe being all of them the Seed of the Serpent, and the Words of the Apoftles was a Fire that proceeded out of their mouths, in the convincing of their Confciences, that they had crucified the Lord of Lite, which made them to gnafh upon them with their Teeth. N 6. Thefe po A True Interpretation' 6. Thefe Words of the Apoftles was a fire that proceed- ed out of their Mouths^ according to that Saying of Peter^ Acis ii. where he faith, Now is fulfilled that faying of the prophet Joel, / imllfheiv wonders in heaven above^ and tokens in the earth beneath^ blood and fire^ and the vapour offmoke. Thefe Things fpoken of by the Prophet Joelj was now fulfilled in the Comniiffion of the Apoftles.. 7. That was in thole fiery Tongues which fat upon each of them, which gave them fuch Wifdom to interpret the Law and the Prophets, and the Power of working Miracles, fo that it became as Wonders in Heaven, and Tokens in Earth, and BJood, and Fire, and Vapours of Smoke. 8. And you may fee the Truth of this, A£fs\\. 14. whereas Peter fianding up with the eleven^ lift up his voice, and expound- ed the prophecy ^/Joel, from the 14th Verfe to the 20th. fhewing that the Prophecy of Joel was now fulfilled in the Commiffion of J to their eternal Reft and Peace. 16. But on the contrary, it was as a Fire proceeding out of their Mouths unto the Seed of Reafon, fealing unto their Confciences the Guilt of the Blood of the Son of God, which fhould feal them up to their endlefs Mifery, which Ihould be as a Fire bunning in their Confciences to Eternity. So much concerning the Fire that proceeded out of the Mouth of Jejus^ and the Apoftles. CHAP. t 94 -^ l^rue Interpretation CHAP. XXXVI. Verfe 6. 2l6^y^ have power to Jhut heaven^ that it rain not in the days of their prophefying^ and have power over waters^ to turn them into blood, and to fmite the earth with all manner of plagues y as often as they will. I. rnri H E S E which have Power to do thefe great Thing?, JL is thofe two Prophets aforefaid, or thofe two Com- miflions, or thofe that were impowered by thefe two Com- miffions ; therefore I fhall open unto you that can fpiritually difcern what is to be underftood, by Jhutting up of the heavens that it rain not, and by turning the waters into bloody and plaguing the earth as oft as they pleafe. 2. You may remember that I have fhewed before, that thefe two Prophets, which fhould have fuch Power, were Mofes and Jefus, becaufe they were the Heads of thofe two Com- miflions ; and whatfoever wonderful Work or Miracle was a<5led by thofe two Commifllons, it may be faid to proceed out of the two Prophets Mouths, though many other Men did ad thofe wonderful Things. 3. Yet they were all a/es faw that he could do thefe three Miracles, his Faith grew ftrong in the Lord, fo that he had Faith to believe that he could do many more, even as many as the Lord Ihould require of him. 5. This Sign which Mofes did before he went to Pharaob, which was but a little Quantity of Water out of the River which was turned into Blood, was but a Refemblance of that great Power that he fhould have, in that he fhould fmite the whole River, and it fhould be turned into Blood, as you fee, Exod. vii. 17. fo Verfe 19.. Tbe Lord commanded A2.1C on to fir etch forth his rod over the fea upon the waters ^/ Egypt, and upon their fir earns, and upon their rivers, and upon their ponds, and upon their pools of water, and upon their vefi'els of wood, and their veffels of fione, fo that all the waters which were in the rivers, and in all ponds or veffels, were turned into blood, fo that the fifh did fi ink, neither could man nor beafi drink of the waters any-where for a feafon, becaufe they were all turned into blood : I might quote many more Places in the Prophets, and th^z of Ifaiah, v. 6. and Jeremiah Vu. 3. and fo in jdmos and Zechariah, and many more of the Prophets under the Com- miffion of the Law, which had Power to fhut the Heavens that it rained not, and to turn the Waters into Blood. 6. But becaufe Mofes was the Head of that Commiflion, therefore they are all counted by the Revelation of the Spirit but one Prophet. 7. So that it may be clear to you that underftand the Na- ture of a Commiffion, that Mofes, and that Commiflion which he was the Head of, was one of thofe two Prophets which had Pow- er, and did (hut the Heavens, that it did not rain in the Days of his Pr6phefy, and did turn the Waters into Blood, and plague the Earth at his Pleafure. 8. Only take Notice of this, that his Commiflion and Pow- er was for the molt Fart external and natural, and had natural Effeds. CHAP. 101 A True Interpretatio7t CHAP. XXXIX. I. "OUT y^^J, he being the Head of the Commiflion of . X3 the Gofpel, his fhutting up of the Heavens that it rain not, and his turning of Waters into Blood, was of a more fpiritual Nature. 2. Becaufe the CommifTion of the Gofpel was of a more fpi- ritual Nature than that of the Law ; therefore you fliall find that the Apoftle's Declaration and VVorlhip was more fpiri- tual than their Worfhip was, which was of the Law. 3. Becaufe the Commiffion oi Jefus which he gave to his Apoftles, was the Commiffion of the Blood, and the Commif- fion of Mofes was the Commiffion of the Water, which v/as af- terwards turned into Blood, as I fhall make it appear in the following Difcourfe. 4. But firft I fhall fliew how it may be, faid that the other Commiffion did fiiut the Heavens, that it did not rain in the Days of their Prophefy. 5. Therefore you fhall find it vvviittn^ Hebrews V\. 7. the Apoftle there fpeaking of the Earth that receiveth in the Rain, doth bring forth Fruit, which is the Bleffing of God, yet this Bleffing is but natural, v/hich is common to all other Creatures as well as Man. 6. Yet the Apoftle doth bring this as an Allufion to fct forth the Do6lrine of the Gofpel, that it (liould become as the Drops or Showers of Rain upon the Heart of Man, which fhould caufe thofe Fruits of Love, Peace, Faith and Patience, which are thofe fpiritual Fruits or Bleffings of God, and thefe Blef- fings or Fruits fhould be brought forth by that Dodrine of the Commiffion of y^y^^ J", which fliould be as the Showers of Rain' upon the earthy Heart of Man. 7. So in James v. 7. there James doth exhort thofe Believers of the Gofpel that they fhould be patient, and wait for the coming of the Lord again, even as the hujhandman doth wait for the fruits of the earthy for the hujbandman hath long patience^ waiting for the former and the latter rain. 8. Knowing within himfelf, that if there be but Rain in due Scafon, that the Harveft and the Fruits of the Earth will come forth of Revelation, Chap, ix. 103 forth in their Seafons, which doth make the hujbandman to wait with patience for the former and latter rain. 9. So likewife is it with the Dodrine of the Gofpel oi' Jefus^ it is like the former and the latter rain, which doth caufe thofe Fruits to fpring forth as afore fa id •, therefore it is that J^^wd-j doth advife the Believers in their Time to be patient, and fettle their Heart?, for the Coming of the Lord draweth near. 10. As if he flioLild fay. You have the fame Ground to wait patiently for the Coming of the Lord, which will come when the Harvell is ripe, as lure as the Hufbandman's Harveft is every Year. 11. And all the Showers of Rain doth caufe the Fruits of the Earth to bring forth plentifully, to the great Comfort of the Hufbadman, fo likewife fhall the Doctrine of the Gofpel be as the former and the latter rain upon your fouls. 12. Which (hall caufe much Fruit of Peace, and Joy, and Faith, and Love, which is the Fruits of the Spirit •, which, if you have but Patience in your Souls, you fhall have the Doftrine of Chrifi preached unto you, which fhall be as the former and the latter rain. 13. Which fhall caufe the Fruits of the Spirit to increafe in you, whereby you Ihall be fatisfied, and patiently wait for the Coming of the Lord, which draweth near. So James v. 17. James there fpeaking before unto the Believers, exhorting of them, that if any of them were fick, that they fhould fend for the Elders of the Church, and they fhould pray for them. 14. So he doth further Ihew what the Power of Prayer was ; therefore he faith, the prayer of faith fhould fave the ftck^ and the prayer of the righteous fhould avail much^ if it be fervent. 15. Therefore James doth quote that Place concerning Eli- jah praying that there fhould be no Rain, and then he prayed again, and there was Rain. 16. Which was only to fet forth the Power of Prayer in a Prophet, according to the Tenor of his Commiffion. 17. And as it was the Tenor of his CommilTion to fhut the Heavens in the Natural by his Dodrine and Prayer, even fo was the Dodrinc and Prayer of the Elders according to the Tenor 104 -^ 'True Interpretation Tenor of their Commiffion, which they received from the Apoftles laying on of their Hands. 1 8. And this Dodtrine and Prayer of theirs, was as the Showers of Rain upon the Behevers of that Commifllon, which did caufe their Souls to be that good Ground, which Ihould bring forth good Fruit of Peace, Joy, Love, Faith, and Patience, and all other Fruits of the Spirit. 19. Which fhould grow plentifully in them by that Doc- trine of the Apoftles, ijohkh was as the former and the latter rain. CHAP. XL. 1.T3 U T on the contrary, as the Do6trine and Prayer of the Jj CommifTion of Jejus was the Showers of Rain unto the Believers of it, fo likewife, it did (hut the Heavens, that it rained not upon the Unbelievers. 2. Neither could they bring forth any good Fruit, for want of that Dew of Heaven to water their Souls, which was poured out by the Commiffion of the Gofpel. 3. Which was the Commiffion of the Blood, which had Water of Life in it, which (hould caufe the Fruit of the Spi- rit for to grow up in the Affijrance of eternal Life. 4. But as for the Unbeliever, the Seed of Reafon, this heavenly Rain fhould be fliut up from raining upon that Seed. 5. Becaufe they are that Ground which beareth Briars and Thorns, who are to be reproved, and is near unto Curfing, whofe end is to be burned^ as you may fee, Hebrews vi. 8. the Apoftle fpeakiiig in that Chapter before, as if this Dodrine of Cbrijl had been poured out upon them, whereby fome of them did feem to have been enlightned, or watered with the Dew of Heaven; but that Ground was dry, and brought forth no- thing but Thorns and Briars, which Fruit that they brought forth, was fit for nothing but Curfing and Burning. 6. And if you look but at the Beginning of the Chapter, you may fee whatthofe Thorns and Briars were, which was fit for nothing but to be burned j and thefe Thorns and Briar?, which of Revelation, Chap. n. 105 which this Seed of Rcafon brought forth, was in that ^fwr they had made feme Progrefs in the DoClrine of the Gofpel, and did feem to be enlightned, and to tafte of the good Word ot God. 7. Which was as the Drops of Rain, and did pretend th*t they had tafted of the good Word of God, and the Powers of the Life to come •, and yet for all this, they came to fall away, and to queftion the Foundation, or the Do6lrine of Chrifi which the Apoftles had laid down, 'That whofoever did repent and belive the gofpel^ with many other Principles of Dodtrine which the Apoftles did lay down as neceffary to Sal- vation unto all thofe that did believe, as you may read in the ift and 2d Verfes. 8. But thefe the Seed of Reafon, which did feem for a Time to be very much enlightned, fo as to receive the Doiflrine of the Apoftles, as the Showers of Rain, which made them feem to bring forth good Fruits of Faith and Love. 9. But inftead thereof, they brought forth Thorns and Briars, that is, inftead of Faith and Stedfaftnefs in the 6rft: Principles of their Dodlrinc concerning Chriji's Death and Refurrection, they brought forth Unbelief, and queftioning that Dodrine which they formerly did profefs. 10. And inftead of love to it, and fpeaking for it, they did envy and defpight againft it. 11. Thefe was thofe Thorns and Briars which was fit for nothing but to be curfed and burned ; and thefe were thofe that were uncapable of rfceiting in the Rain unto their Souls. 12. That is, they were uncapable to receive any Refrefhings of Spirit from the Dodrine of Chrifi, which doth refrefh the Mind of Man, even as the Rain doth the Earth. 13. And doth caufe the Mind of Man to bring forth Fruits of Righteoufnefs, which yieldcth Peace, even as the Rain doth caufe the Earth to bring forth Fruit unto the Comfort of him that doth drefs it. 14. But as for the Seed of Reafon the DcviJ, which is that Ground that doth bring forth Thorns and Briars, which is fit far nothing but the Fire. 15. Therefore there fhall be no Showers of Rain fliall flovv from that heavenly Do Imagination is, or will be true. 8. Therefore the Imagination of Reafon, is compared to a bottomlefs pit, it having no Bottom to fet his Feet upon, nor no Top to hang his Hards on. 9. It cannot defcend fo low into Hell, as to find any'Bot- tom •, neither can it afcend fo high up to Heaven^ as to find any Top. 10. That is, the Imagination of Reafon cannot find out what God is, which is Heaven •, nor what the right Devil is, which is Hell ; and this 'is that bottomleis Pit, which ^he Beaft, 1 1 8 A True Interpretation Beafl, which is the Spirit of Reafon, doth afcend out of, and make war with the two "prophets, and the believers of them. 11. This is that bottomlefs Pit fpoken of Rev, xx. 3. and Rev. xi. and 7. and that Satan or Dragon, which the Angel Gaft i-nto the botcomleis Pit, was no other but the Spirit of Reafon, which i? called a Beaft. 12. That Angel that had the Key of the bottomlefs Pit was 'Chrifi ; he being the Angel of the Covenant of Grace, or of the'Commiffion of tht Gofpel. 13. He fhirt S^tan up in the bottomlefs Pit for a thoufand Years, and after the thoufand Years were expired, he fliould be let loofe, to deceive the Nations. Now this Satan, or Dragon, was the Spirit of Reafon, as aforefaid, which was fhut up in the bottomlefs Pit for a thoufand Years, and then to be let loofe for a Seafon, to deceive the Nations. 14. This thoufand Years of Satan's being fhuc up in the bottomlefs 'Pit, it was during the Time of the Apoftles Com- miffion, which did laft a Matter of three hundred Years; in "which ComTniffion was thofc ten Perfecutions, and all- that Per- Teciltion whrch the Saints did fuffer for their Faith mjefus, was that fnutting up of the Spirit of Reafon or Satan, into the 'bottomlefs Pit of his Imagination. 15. So that all that while that the Apoftles GommifTion did laft, there was Truth in the World •, fo- that Satan could not go forth of the bottomlefs Pic of his Imagination, to deceive the 'Nations, "but was kept in by that Key which Chrifi, who was the Angel, gave unto Peter, he being the Head of the Apo- ftles, and having the keys of hell, and of heaven, which Key '6f Hell was' that of- the bottomlefs Pit. 16. And that Faith which was built upon this Rock, was that Key that fhut up the Spirit of Reafon into the bottomlefs Pit of his Imagination, {o that he could not go forth to de- ceive the Nations, 17. Btcaufethe Faith mjefus, which the Saints had in being made able to fuffer thofe Torments joyfully, which the Spirit of Reafon laid upon them, it refledted back upon the Spirit of Reafon with the Fear of eternal Damnation ; being angry that he could not make their Faith and Confidence in Jefus ftoop unto, Jii^ Reafon. i§. So # of Revel Ai:'iON^ Chap. n. 119 18. So that inftead of his deceiving of them, he loft many of his own Kingdom, which came to fuffer for the Faith of Jefus. 19. And thefe Sufferings of the Apoftles and the Saints for their Faith in Jefus in the ten Perfecutions, was that thoufand Years that the Dragon, that old Serpent, the Devil or Satan, was call into the bottomlefs Pit of his Imagination. 20. So that he could not go forth to deceive, till the thoufand Years was expirM j that is, not till the Commiffion of the Apoftles was quite extirpated out of the World. 21. But after that he mult be loofened for a little Seafon ; the Meaning is this, that after the Commiffion of the Apoftles was rooted out of the World, then the Spirit of Reafon ftiall go forth, deceiving the Nations with his falle Worfhip, becaufe there is no true Worfliip now in the World to oppofe him. 22. And he (hall go wichout any Interruption, deceiving the People in the four Quarters of the Earth, and fo he hath this thirteen Hundred and fifty Years, in all the four Quarters of the Earth, until the Year 1651, that the Commiffion of the Spirit was given \ for there was no true Faith upon the Earth until the faid Year, that the Commiffion of the Spirit was given, anfwerable to that Saying of Chrift^ When the Son of wan Jhall come, Jhall he find faith upon the earth. 23. For there was little or no true Faith when hie came on Earth with his Commiffion of the Spirit ; for I do certainly know that there is more true Faith upon the Earth now, than there hath been this thirteen Hundred and fifty Years. 24. Which is called, by the Revelation oijohn, but a Seafon, and Satan's being Ihut up into the bottomlefs Pit, to be a thoufand Years, which was but a Matter of three hundred Years. 25. For the Revelation of Faith doth not count or number as Reafon' doth, only to keep the Seed of Reafon wholly in Darknefs concerning fpiritual and heavenly Things, and that might reveal them to his own Seed. 16. This is the true Meaning of Satan being bound for a thoufand Years, and his being loofened for a little Seafon ; for the Revelation of the Spirit doth call that which 4s a longer Time a little Seafon, and that which is a ftiorter Time a thou- fand I20 A Itrue Interpretation fand Years, only to keep the Seed of Reafon in Darknefs, as aforcfaid. CHAP. XLVIL I. nn HOUGH the Spirit of Reafon in all Magiftrates J. is that Beaft that doth arife out of the bottomJefs Pit of their Imagination all the World over, yet the Revelation of John did mean the Spirit of Reafon in thofe Magiftrates that make a Profefllon of the Letter of the Scriptures. 2. The Spirit of Reafon in them is that Beaft that cometh out of the bottomlefs Pit of their Imagination, which always did make War with the two Prophets, or two Commiflions, and the Believers of them. 3. For it was the Spirit of Reafon in the Kings and Rulers of Ifraely that made War with the Prophets, and overcame them, and killed them, as you may read in the Aufs of the Apoftles, where Stephen telleth the Rulers of the Jews, faith he, Which of the prophets have not your fathers peifecuted, and have Jlain, which /hewed before of the coming of the Juji One ? 4. So it was the fame Spirit of Reafon that afcended out of the bottomlefs Pit, in the Commiffion of the Gofpel, as well as of that of the Law ; for it was the Spirit of Reafon in the Rulers of the Jews, and of the Priefts, that fought to intrap the Lord Jefus, which was that great Prophet and Head of the Commiffion of the Gofpel. 5. This was the fame Spirit of Reafon that perfecijted the Prophets in the Time of the Law, or under that CommiiTion of Mofes. 6. Therefore you may read, that Chrijl called the Scribes and Pharifees Serpents, Devils, Tou are of your father the devil, and his works you will do -, for he was a murderer and a liar from the beginning. 7. And you being his Children, go about to kill me, which you muft effed, you being of the fame Seed or Spirit of Rea- fon which proceeded from the Devil Cain, he being the Firft- born of Revelation, Chap. n. 121 born of the Devil ; therefore the firft Murderer and Liar from the Beginning, which was when he flew his Brother Abel. •8. Therefore Chrifi is faid to be the Lamb flain from the Beginning ; and as he was the Lamb flain from the Beginning, fo was the Spirit of Reafon in Cain the firfl; Murderer from the Beginning. 9. And this Spirit of Reafon, which was in the Rulers and High-Priefts of the Jews., was that Bead that did arife out of the bottomlefs Pit, and made War with the two Prophets, that is, with the two Heads of thefe two Commifllans. 10. The fame Spirit of Reafon that perfecuted the Prophets under the Law, did perfecute the Apollles under the Gofpel, and this Spirit of Reafon, which is the Devil, was in great Power in the Rulers of the Jews : Therefore it is faid, J^s vii. Which of the prophets have not your fathers perfecuted and Jlain, which have jhewed before of the coming of the Jufi . One j and now he is come to you, with wicked hands have you mur-- dered him ? 1 1. Which is clear that thefe Jews were the very fame as Chrifi fpeaketh of in Matthew, faying, They were of their father the devils and his works theytvould do : And thefe Works of Murder and Lies, they do arife from the Seed or Spirit of Reafon, which is the Devil 5 as the Scripture faith, the devil is the father of lies. 12. Alfo this Seed or Spirit of Reafon hath many Titles given unto it : It is called a Devil, Satan, a Serpent, a Dragon^ a King, a Beafi, a certain rich Man ; with many other Titles, which I will not mention here. 15. But I fhall give you the Interpretation of one or two Places of Scripture, whereby you may the more clearly un- derfl:and that the Spirit of Reafon is no other but the Bead that doth afcend out of the bottomkfs Pit. 14. Therefore mind what you read, when as the Prophet faith, Tophet is ordained of old for the king;, the pile is fire and much zvood, and the breath of the Lord fhall fet it on fire : The Meaning of the Prophet in thofe Words is this, that the Body of Man is that 'Tophet that was ordained of old, and the Spine of Reafon is that King, which muft abide in this Tophet, ic .being both King and Governor of this World. i\ 15. There- ■# 12.2 A True Interpretation 15. Therefore it is Reafon that hath a Law given to it, and it is Reafon the King that doth break Laws ; for it was Reafon that (lew righteous Abel, and the Prophets, and Chriji himfelf. 16. Again it is faid, that the pile is fire and much woody and the breath of the Lord Jhall fet it on fire. This Fire I declare is the Motion of Sin, which proceedeth from the Seed of Reafon ; and the Aftions of Sin is that Pile of Wood which is afted forth by the Wifdom of Reafon, as thofe Ac- tions of Murder and Lies, and many other Actions, which doth become as a Pile of Wood, as aforefaid. 17. And as for the Breath of the Lord which fhall fet it on Fire, I declare it is meant the Law of Mofes, or the moral Law •, for the Law may be called the Breath of the Lord, be- caufe the Law is as a Pair of Bellows, which doth blow up both the Motions and Aftions of Sin into a Flame \ anfwer- able tip that Saying of Paul, where he faith, He had not known Jin to-^have been Jin, had not the law fi:iid, thou Jhalt not lufi or covet. 18. So likewife the Law doth fay to Reafon, the King, ^hou Jhalt do no murder^ thou jhalt noi Jieal, nor commit adul- tery, nor bear falfe witnefs, and the like. So likewife the Apoftle faith, that the law was added becaufe of tranfgrejfion, that ftn might appear exceeding Jtnful : And this Law is as the Breath of the Lord, which doth fet the Motions and Actions of Sin on Fire, whereby Reafon, the King, is burning eter- nally, according to that Saying of the Prophet, fFhere the worm never dies, nor the fire never goeth out •, becaufe the Law is always blowing up the Remembrance of thofe Motions and A&ions of Sin which was aded in this Body, which is that ^ophet, 19. And the fame Remembrance of thofe Motions and Ac- tions of Sin will be drained or conveyed into that Body which the Spirit of Reafon fhall have in the Refurredion -, and that Law which did blow up that Flame in his Confcience here in Mortality, fhall die, and quicken again, in that dark fpiritual Body, which the Spirit of Reafon Ihall have in the Refur- re(^ion, 20. For % of Revelation, Chap. n. \^^ 20. For the Law being written in Reafon*s Nature, fiiall alfo die with Reafon ; and when Reafon is quickened again, then (hall the Law alfo quicken again with him. 21. So that the Law will be as the Breath of the Lord, to keep the worm that it never die, and the fire that it never go out : Thus I have opened fomewhat of thofe two Places of Scripture. CHAP. XLVm. I . A G A I N, in the next Place, I fliall unfold the Mean - 2\ ing of thofe Words of Cbrifi m that Parable, where he faith, ^nd there was a certain rich many named Dives, which did fare delicioufiy every day : and there was a certain poor man, named Lazarus, which did beg at the rich man's gate. The Thing that is neceffary to know, is, what is meant by this certain rich Man, and certain poor Man : thefc two were to fet forth the two Seeds here in Mortality. 2. This rich Man, I declare, did fignify the Spirit of Rea- fon, which hath the Government of this World given into his Hands, which Spirit of Reafon is a King, as aforefaid \ which Tophet was ordained of old for ; therefore the Scrip- ture faith, // is hard for a rich man to enter into the kingdom of heaven. 3. For Reafon, the King, having the Government of this World in his Hands, doth fare delicioufiy every day \ when as the poor Man, which did fignify the Seed of Faith, can hardly get Bread. 4. Becaufe Reafon, the rich Man, hath got all the World into his Hand, both Sea and Land, fo that nothing can be had for Lazarus, the poor Man, except he begj or become a Bond-fervant unto the rich Man. 5. Again, it is faid, "That Lazarus, the "poor man, died, and was carried into Abraham's bofom : alfo the rich man diedi and being in hell, he looked up to heaven, and faw Lazarus in Abraham's bofom. The Meaning of it is this, that as foon as ever Death was entered into Reafon, the rich Man's Blood, R 2 then 124 -^ True Interpretation then was Reafon taken out of his Heaven, which was in the Profperity of this natural L'fe •, and when this firft Death was entered into his Blood, then the Fear of eternal Death did feize upon him. 6. And this Fear of eternal Death is that Hell, that Rea- fon, the rich Man, was in \ and he looking up to Heaven, law Lazarus^ the poor Man, the Seed of Faith, in Abraham'^ Bofom : And his looking up to Heaven was nothing elfe but his Reafon, remembring how honourably, and glorioufly, and in what Pleafure he had lived in this World, which was his Heaven. 7. And confidering what Mifery Lazarus^ the poor Man, the Seed of Faith, did endure in this World, he could not but iee by the Eye of Reafon, that Lazarus was in Abraham*^ Bofom. 8. Becaufe Abraham was the father of the faithful, to whom the Promife of eternal Bleffednefs was made, as you may fee by that Difpute which Chrift had with the Sadducees, concern- ing the Refurredlion of the Dead j Have you not read in the law, where it is faid, I am the. God ^/Abraham, the God of Ifaac, and the God of Jacob : for God is not the God of the dsad, but of the living, for all live unto him. 9. The Meaning of Chris's Words is this, that there is a Neceffity that there fliould be a Refurredlion of the Dead, elfe that Promife which God made to Abraham, Ifaac, and Jacob, would be to no Purpofe. 10. For if God fhould not raife them again, then is he the God of the Dead, and not of the Living ; and fo the Faith of Abraham, Ifaac, and Jacob, and all the Prophets and righte- ous Men, are all in vain, and are yet under the State of Death, and doth not live unto God, as the Scripture faith. 1 1. But Faith being the evidence of things not feen, and thefub' fiance of things hoped for -, believing that nothing is too hard for God which he hath prom i fed, and caufed all his Servants, the Prophets and Apoftles, and all the Seed of Faith, to be- lieve the Refurredion of the Dead, and a Life eternal ; which cannot be, except there be a Refurredtion of the Dead. 12. For we fee, and the Scriptures doth affirm, that Abra- ham, Ifaac, and Jacob, and David, and the Prophets are dead. of Revelation, Chap. ii. 125 dead, and their Sepulchres are here in this World at this Day. 13. So that if there fhould be no Refurredion of the Dead, then all thofe Promifes which God made to Abraham^ the Fa- ther of the Faithful, and to Ifaac^ that was the Son of the Promife, in whofe Seed all the Nations of the Earth fhall be blefled (and Jacob was he that brought forth the twelve Pa- triarchs, or twelve Tribes, and thefe are all afleep in the Duft of the Earth ;) if God doth not raife them again, then was that Promife which God made unto them to no Purpofe. 14. Neither was thofe high and glorious Commendations, which Mcjes, and all the reft of the Prophets, and righteous Men of old Time, (which did put their Truft in the Almighty- Power of God, in that he could and would raife them again, to that eternal Happinefs which their Faith did pitch upon^ to any Purpofe, if God doth not raife them again •, for they, and the Apoftles, are all afleep in the Duft, and all that Seed which had Faith in the Power of God, < only thefe three; namely, Mofes, Elijah, and Enoch. 15. But as for Abraham^ Ifaac, and Jacob, and all the reft of the Prophets, they are afleep in the Duft, as aforefaid ; and if God doth not raife them again, then was their Faith vain, and God is the God of the dead, and not of the living ; for all die unto him, inftead of living unto him. 16. Then is the Seed of Reafon in the moft happieft Con- dition •, for what need Reafon, the rich Man, fear going to Hell when he dieth, feeing there is no Refurredtion, and that all Men fliall lie in the Duft eternally. 17. But there is no Man that is educated in the Scriptures, that can be fatisfied in his Mind, except he do believe the Re- furredion of the Dead. 18. And this rich Man was the Spirit of Reafon, which was educated up in the outward Knowledge of the Letter of the Scriptures, which looked up to Heaven, and faw Lazarus fitting in Abraham's Bofom, which made Reafon to cry out for one drop of cold water to cool his tongue ; which Drop of cold Water is one Motion of Peace and Hope, which pro- ceedeth from the Seed of Faith. 19. Which 1 a6 A True Interpretation 19. Which cannot be granted, becaufe Reafon is feparated from all Commerce and Motions both of natural and Ipiritual Comforts; and this is that great Gulf between Hell and Heaven, or Faith and Reafon •, fo that Faith cannot come down to Hell, neither can Reafon afcend up to Heaven. 20. Becaufe Faith, which did fignify the poor Man, hath the Seal and AfTurance of his eternal Happinefs in the Bofom of Ahrahaniy in the Kingdom of eternal Glory. 21. And Reafon, the rich Man, hath the Seal and Aflli- rance of his endlefs Mifery in the Bofom of Cain^ which is the Devil and his Angels for ever and ever : The moft rich Men in this World being of that Seed, will find thefe Things to be true. 22. And this is that Hell which Reafon, the rich Man, is in ; for the Seal in the Confciences of Hell or Heaven, is fpokefv of in Scripture, as if they were in the prefent Being; becaufe Time belongeth unto Mortals ; but Eternity unto the immortal God, which is Truth itfelf. CHAP. XLIX* Verfe 8. And their dead bodies fiall he in theftreets of the griat city, which is fpiritually called Sodom and Egypt, where our Lord was crucified. i,T SHALL open, by the Revelation of the true Spirit, X what is meant by thefe two dead bodies, and what this grsat city is, and what is meant by the Jireets of it, and why it is called Sodom and Egypt. Thofe two dead Bodies, I declare, was the Letter of the Old and New Tefiament. 2. For as Mofes and the Prophets was one of thofe two Prophets, that tormented them that dwell upon the Earthy ■while they were living ; but the Letter of their Declaration was their dead Bodies ; fo likewife the Letter of Jefus and the Apoftles, was the other Prophets dead Body. 3, But the Jews, which were the Rulers of that People^ did perfecute and kill that Spirit of Life in the ProphetSj and (9/* Revelation, Chap, n. X17 and fo did feparate that Life from the Letter j and fo it be- came as a dead Letter, or dead Body. 4. Becaufe the Spirit of Life was killed by the heaft that af" cetided out of the bottomlefs pit, which was the Spirit of Rea- fon, as aforefaid, which was in the Chief Rulers of Ifrael\ therefore they flew the Prophets, according to that Saying of Stephen in the Acis, Which of the prophets have not your fathers perfecutedt and have flain ? which Jhewed before of the coming of the Juft One. 5. And thefe Prophets which their Fathers had flain, was one of thofe two WitnefTes, but the dead Body they would not fuffer to be put in the Grave, though they did hate the Spirit of Life in them, becaufe it did reprove them for their wicked Idolatry, and falfe Worfliip. 6. And as the Letter of the Law was the dead Body of the Prophets ; fo like wife the Letter of the Gofpel was the other dead Body. 7. And as the beaft which did afcend out of the bottomlefs pit, and made war with the prophets^ and overcame them, and killed them, the fame Spirit of Reafon in the Rulers of the Jews, did make War with Jefus and the Apoftles, and overcame them, and killed them \ but did not fuffer the dead Letter to be put in Graves. 8. That is, the Spirit of Reafon, which had perfecuted and killed the Spirit and Life of thofe two Prophets, or WitnelTes, becaufe they tormented them with fpeaking Words of Truth. 9. For Truth is that Spirit of Life, which doth torment the Seed of Reafon, which was in the Rulers of the Jews, which is called a beaft that afcended out of the bottomlefs pit, which knew better what to do with the Letter of the Old and 'New Tejiament, which was the two Prophets dead Bo- dies. 10. Becaufe they can turn and wind the dead Letter which Way they pleafe, by giving the Senfe of their Imagination up- on them, the dead Letter, which is the two Prophets dead Bodies, no ways contradiding of thepn, having no Life in them. CHAP. I z8 A T*rue Interpretation CHAP. L. I. A G A 1 N, I fhall open unto you that can (pirltually xV difcern what is meant by the Jlreets af the great nty, which is fpiritually called Sodom and Egypt : and the dehd ■ bodies of thefe two prophets muft lie in the Jlreets of this great city. You may remember that I have (hewed before, that the Letter of the Law and the Gofpel v/as the two Prophets dead Bodies. 2. In the next Place, I fhall fhew what is meant by the Jlreets cf this great city, ivhcih is fpiritually called Sodom and Egypt, where our Lord alfo was crucified. 3. I declare that the Streets of this great City is meant the Hearts of the Jews and Gentiles, but more efpecially the Hearts of the Jews^ becaufe the Nation of the Jews was that great external City, which was always counted by the Pro- phets the City of God. 4. And yet fpiritually called Sodom and Egypt, where our Lord was crucified, becaufe in them was found the blood of prophets, and of righteous men, and of Saints ; nay, the Blood of the Son of God himfelf. 5. And this you may know, becaufe the Prophets were fent chiefly to the Nation of the Jews, as it is faid by Chrijl, became unto his own, and-his own received him not; meaning the People of the Jews. 6. Neither did any Other 'Nation perfecute the Prophets, Inor righteous Men, but the People'of the Jews only ; neither "was the Declarations, or Word of Prophecy, given to any other People but to the Jews only. 7. Therefore the Jews had the Books of Mofes and the Prophets, to expound every Sabbath-Day ; therefore it is faid by Chrijl, O Jerufalem, Jerufalem, thou that killeji the pro- phets, and flonefl them which was- fent unto thee: Which is plain and clear, that the Nation of the Jews was that great City, which is fpiriti-ally called Sodom and Egypt, arid the Hearts of the Rulers was the Streets of the City, -8. And ihis you may know to be the true Meaning, be- caufe they perfecuted all thofe which came to them upon a fpiritual of Revelation, Chap. n. 129 fpiritual Account, their Meffage being from a fpiritual and an €tcrnal God, which the }Zye of Reafon could not fee. 9. And the Hearts of the Rulers of the Jews, being the Streets of this great City, and the dead Bodies of the two Prophets, mud lie in it, being fpiritually called Sodom and Egypt ^ where our Lord was crucified. 10. Which may plainly appear that our Lord was not cru- cified in Sodom^ nor in Egypt, nor by any Inhabitants of Sodom and Egypt, but he was crucified by the Nation of the Jews at Jerufalem, and fo was the Apoftles perfecuted and put to Death by the Rulers of the Jews, as you may read in divers Places in the ASis of the Apoftles, and in their Epiftles, as in that Place concerning Stephen's, being ftoned, for witnefling againft their wicked Murder, in putting the Lord of Life to Death, and thefe are them Streets of the City which are fpi- ritually called Sodom and Egypt, where our Lord was crucified. 11. For it was the fame Seed or Spirit of Reafon which was in their Fathers that perfecuted the Prophets in the Time of the Law, and thefe Rulers of the Jews being their Children, they perfecuted and put to Death the Son of God, and perfe- cuted that fpiritual Declaration of the Gofpel, which was given by him unto the Apoftles. 12. And fo between them both, what with their Fathers, and with the Children, they perfecuted and put to Death thefe two Prophets and WitnelTes, and overcame them, and killed them. 13. But as for their dead Bodies, they would not fufi^er them to be put in Graves; which dead Bodies were no other but the Letter of the Law and the Prophets, and the Letter of the four Evangehfts and the Epiftles, and the Spirit of Life which was in them, which was the Spirit of Truth that was killed by the Rulers of the Jews, 14. So that there remained no more Life in them, but fo many Letters, which is a dead Letter, or a Letter that hath no Life in it : And this is called by the Revelation of John the dead Bodies of thofe two Prophets and Witneffes, which ihould not be fuffered to be laid in Grave, or buried in Obli- vion, fo as to be feen no more. S CHAP. 1 3 o A True Interpretation CHAP. LI. Verfc 9. And they of the people ^ and kindred, and tongues^ and Gentiles, Jhall fee their dead bodies three days and a half^ and fljall not fuffer their dead bodies to be put in graves, I. nr^ H E S E People, and Kindred, and Tongues, and X Gentiles, which Ihould fee their dead Bodies, were thofe People of the Jews •, and thofe Kindreds were thofe that did own the Declarations of the Prophets, and the Tongues were thofe which did hear the Apoftles fpeak to every Man in his own Language, as you may read in the A^s of the Apoftles : And thofe Gentiles were they that did receive the Declaration of the Comniiflion of Jefus, by the Mouth of his Apoftles, 2. Thele were they that fhould fee the dead Letter of the Scriptures, which were the two Prophets dead Bodies, but would not fuffer them to be put in Graves, becaufe the Peo- ple of the Jews and the Gentiles did know better what to do with the dead Letter of the Scriptures, than with the Spirit and Life that fpake them -, for if they had not known better what to do with them, they would have buried them alfo, fo that no Man Ihould have feen them. 3. For they firft put to Death their live Souls, and buried their dead Souls in Graves •, but kept their dead Bodies from being put in Graves. 4. Therefore you may underftand that the Revelation of John did not mean that their Bodies, which had Flelh, Blood, and Bone, Ihould lie unburied in the Streets of the great City, for there never was any fuch Thing ; but thofe dead Bodies were the Letter of the Scriptures, as aforelaid. 5. Which made the learned Men which faw them ^reat Merchants ; whereby they got Abundance of Riches and Ho- nour, by turning and winding thefe dead Bodies which Way they pleafed, none having theViewing of them but the Learned : Much like the Pradlice of Dodlors and Surgeons, none muft " open the dead Body or Carcafe, but they. 6. And of Revelation, Chap, i li it, i 6. And this was in thofe Scribes and Pharifees, as Chrifi faith. Who huilded the tombs of the frophets, and garnijhed the fepukhres of the righteous, and fay, if we had been in our fa- thers days, we wMild not have been partakers with them in She blood of the prophets. 7. The Building of the Tombs of the Prophets, and the Garnilhing of the Sepulchres of the Righteous, it was thofe natural Forms and Sepulchres, which was only to fignify that high Efteem which the Jews fhould have, and had, of the Letter of the Law and the Prophets, which fhould be garnifhed with great hypocritical Honour ; therefore they honoured the Writings of the Prophets, which did foretel of the coming of the Juft One. 8. But always perfecuted and killed the Spirit of Life; therefore it was that Stephen, Peter, and James faid unto the Rulers of the Jews, Tou always reftjl the Holy Ghofi, as your fathers did, and yet they honoured the Writings of the Pro- phets, and expounded them every Sabbath- Day : And this was that Painting of the Tombs of the Prophets, and their not fuffering of their Writings to be put in Grave i that is, they would not fuffer them to be buried in Oblivion. CHAP. LIL I. A L S O it is faid, that the Gentiles fhall fee their dead iV Bodies three Days and a Half, and fhould not fuffer them to be put in Graves. Thefe Gentiles I declare were thofe Roman Emperors which overcame the Nation of the Jews, which was in the Deflrudion oi Jerufalem, according to the Prophecy of Chrift. 2. Which was in the ten Perfections, which was in the primitive Times fo called, which did firft arife from Herody that red Dragon, which Joh/n fpeaketh of. Rev, xii. where he faith, / faw a wonder in heaven, a great red dragon, having feven heads and ten horns, S 2 3. This 1 3 2 -^ n^rue Interpretation 3. This great red Dragon was Herod^ that fent forth his Men of War to flay all thofe young Children which were two Years old, and under. 4. And this was that red Dragon that had feven Heads and ten Horns, which feven Heads were feven Sons that fhould coine forth of his Loins ; and thofe ten Horns was thofe ten Perfecutions, which fhould be in thofe feven Kings Reign, which did iaft about three hundred Years : Now, a while after did arife a King or Emperor, which had fome AfFe6lion to the Writings of the Prophets and Apoftles. 5. The Story of England doth fay it was Conjtantine the Great ; but whether it was he or no, it matters not : But this King or Emperor having fome AfFeftions to the Writings of the Prophets and Apoftles, did, by the Advice of his Nobles and wife Council, think good to call learned Men, which were fkilled in the Knowledge of the Tongues, which was Hehremy Greeks and Latin. 6. Though the Apoftles did fpeak with other Tongues, yet their Epiftles wai written either in Hebrew^ Greek, or Latiny according to that which Pilate writ over the Head of Cbrift when he was crucified. 7. And thefe learned Men, which could interpret thefe three Languages by their Education, they found very good Words in the Writings of the Prophets, which was in Hebrew ; and the Apoftles Writings, which was for the moft Part in Greek and Latin. 8. The Knowledge of thefe did make much for the Honour and Riches of the Learned, and fo by Degrees got to be above Kings, and fo came to have a fpiritual Power by the Letter of the Scriptures over Kings and People. 9. Nay, they have gotten, by the Letter of the Scriptures, Power over the temporal Dignities of Kings and People ; and this Power was procured by Learning in the Knowledge of the Tongues which Men have got by Education, and not by Infpiration, as thofe had that fpake the Scriptures. 10. Thus did learned Men come to be Popes, and Bifliops, and Minifters of the Letter, and not of the Spirit ; and thus they have continued a Matter of 1350 Years, which is counted by the Revelation of the Spirit, the three Days and a Half ^ for of Revelation, Chap, ii. 133 for it is about fo long Time fince the Spirit and Life of. the Commiffion of the Gofpel was perfecuted out of the World, II. So that ever fince there hath not been a Man com- miflionated from God, to give the true Interpretation of the Scriptures •, but whatfoever Men have done of that Nature, it hath been through the Strength of Reafon, from the Letter of the Scriptures, which is the two Prophets dead Bodies, as aforefaid. CHAP. Lin. I. ' I ^Herefore it is faid, that the Gentiles Ihall fee their dead I Bodies three Days and a Half, and fhall not fuffer them to be put in Graves ; for the Gentiles had as much Re- fpect unto the Letter of the Scriptures as the Jews had. - 2. Therefore the Gentiles did paint the Tombs of the Apo- files, and garnilh the Sepulchres of the Saints, even as the Jews did the Tombs of the Prophets, and the Sepulchres of the Righteous. 3. And as the Jews did honour the Writings of the Pro- phets, fo do the Gentiles the Writings of the Apoftles. 4. And thefe Gentiles were the Roman Catholick, which was the firfl: ProfefTors of the Faith of Chrift, and of the Apoftles, whereupon they do paint the Tombs of the Apoftles, and garnilh the Sepulchres of the Saints. 5. And this every one that hath but a little Reafon in him, more than a natural Fool, may fee by their Crucifixes, and Pidures of Chrift and of the Apoftles, and of many Saints which the Scriptures make mention of, (befides Saints that they have made of their own, as St. Aujiifiy and St. Jmbrofe, with many morej 6. Therefore they have garnilhed the Tombs of Chriji and the Apoftles, by fetting up of a Piece of Wood or Stone, to put them in mind what Holinefs there was in thofe Forms or Perfons, which the Sight of thofe Images would produce great Love and Affection unto Cbriji and his Apoftles. 7. Alfo 134 4*" ^ True Interpretation 7. Alfo the Gentiles do fet an high Efteem upon the Wri- tings of the New T'ejiament^ which is but the dead Body of Cbrijl and his Apoftles ; for let them give what Interpretation they will of it, the dead Letter will never reprove them for it. 8. And upon this Account they have put many to Death, for not believing their Interpretation of the dead Letter. 9. They having not the Spirit and Life of it -, for the Spirit and Life of it was killed in the ten Perfecutions •, and the Gentiles fee their dead Bodies, which is the Letter of the Old and New 1'ejiament, to lye in the Streets of the great City, which is fpiritually calkd Sodom and Egypt. 10. Which City is the Bodies of Men and Women, and the Streets is the Hearts of them, as aforefaid : They would not fufFer the Letter of the Scriptures to be put quite out of the Wcwld, as they did the Spirit and Life of them. il; Becaufc they could get more Riches, Honour, and Glory, by their dead Bodies, than they could do by their living Bodies, which had Flefli, Blood, and Bone. CHAP. LIV. Verfe 10. 7 hey that dwell upon the earth Jhall rejoice over them^ and he glad, and fend gifts one to another j for thefe two prophets tormented them that dwell upon the earth. I. nr^ H E Meaning of the Spirit is this, that the Gentiles I fhould rejoice over the Letter of the Scriptures, which was the two Prophets dead Bodies, the Spirit and Life of them being put to Death. 2. And now they looked upon themfelves very fure, becaufe there was none left that had a Commiflion from God, whereby to vex them. 3. Therefore they are moved in their Minds to rejoice, and fend Gifts one to another ; becaufe now they had got the Letter of the Scriptures, the two Prophets dead Bodies. 4. Whereby they might get exceeding great Riches and Honour, which ihey could not do while the Spirit and Life of them ^of Revelation, Chap. n. 135 them was living, becaufe they always met with fome Reproof, v/hich was as a Fire that proceeded out of their Mouths, which vexed them that dwelt upon the Earth, fo that they could not rejoice but with the Sting of Sin in their Souis. 5. But this three Days and a Half hath been this thirteen Hundred and fifty Years, wherein the Roman Catholick, and all the reft of the Churches which fprang from them, have feen the dead Bodies of thefe two Prophets. 6. Therefore you that have any fpiritual difcerning, may plainly fee what the Spirit of Revelation in John did mean by the two Prophets dead Bodies, which was no other but the dead Letter of the Law and the Gofpel, And this is that which is faid to lye in the Streets of the great City ; and this is that which they would not fuffer to be put in Graves. So much concerning the 8th, 9th, and loth Verfes. CHAP. LV. Verfe 11. But after three days and a half, the Spirit of Life coming from God, fhall enter into them, and they jljall fiand upon their feet, and great fear fhall come upon them which faw them, I. ^"1 HIS Spirit of Life coming from God into thefe two X Prophets dead Bodies, after the three Days and a Half, which made them for to ftand upon their Feet, it is fpoken by the Spirit in John alfo, with Reference to thofe three Days and three Nights as Chrifi lay buried in the Heart of the Earth ; anfwerable to that Saying of his to the Rulers of the Jews, when they would have feen a Sign, that they might believe, he faid, that there fhould no Sign be given them, but the Sign of the prophet Jonah ; which every one may re^d what Sign that was. 2. And Chrifi being three Days and three Nights in the Grave, fo that there was no Man upon the Earth that could truly interpret the Law and the Prophets ; for they lay as a dead Body in the Stfeets of Mens Hearts, until the Spirit of Life 136 A True Interpretation Life from God entered into them, and made them for to ftand upon their Feet. 3. Which Spirit of Life from God, it came from J ejus Chrijl^ after he was rifen from the Dead, and afcended up to Heaven, then did he give that Spirit of Life, which was the Holy Ghoft, it being the Apoftles Commiflion, according to his Promife, after he was rifen from the Dead. 4. And in this Regard it may be faid, tJmt after three days and a half the Spirit of Life from God Jhould enter into them \ that is, after the Death of Chrift ; for the Revelation of the Spirit doth not count as Reafon doth : For if the Spirit will call three Days and three Nights but three Days and a Half, how Ihall Reafon help it ? 5. And if the Spirit call thirteen Hundred and fifty Years but three Days and a Half, how will Reafon do to find it out } And for thefe various S^ayings concerning Number, Times, and Seafons, it is only to keep the Seed of Reafon wholly in Darknefs, that Reafon might never find out the fpi- ritual Meaning of the Scriptures by the dead Letter, and that he might reveal it unto thole that he hath appointed for it. 6. For the Revelation of John doth fet forth, or rehearfe, all thofe eminent and tranfcendent Actions which hath been adted upon the Stage of this World ever fince the Beginning of the Commiflion of Mofes, unto the latter End of the Com- miffion of Jefus. 7. Therefore he hath expreflTed his Revelation in fuch high myfterious Sayings, as if he had feen thefe Wonders in Hea- ven, as if they had been a6led above, and beyond the Stars : But thofe Vifions which he faith he faw in Heaven, I declare they were afted upon this Earth in thofe two Commiflions aforcfaid. 8. Only he doth fpeak of the moft eminent Adlions of thefe two Commiflions, from the Beginning to the End of them 5 and fo he feeing by Way of Vifion and Revelation, the Glory and eternal Blefl'ednefs of thofe external Adions which was aded by thefe two Heads and Members of thefe two Commiflions. 9. Thofe Perfons that have been faithful in thefe two Com- miflions, fliall be crowned with thofe high and glorious Titles and of Reyelation, Clap. II. 137 and Places in the Kingdom of eternal Glory, as the Revelation of John doth fpeak of. 10. For the Spirit of Revelation doth fpeak of Things to come, as if they were already in prefent Being ; becaufe Faith lives in Eternity, and knoweth that Eternity did become Time, and that Time fliould become Eternity again. 11. For God, that was Eternity itfelf, became Time when he became Flefli and Bone, which Fiefh and Bone became Time, and now it is become Eternity again, and will very fhortly put an End to all Time, and nothing fhall remain but Eternity, both eternal Happinefs and eternal Mifery, according to the Revelation of John^ as he hath related concerning the Bleflednefs and Curfednefs which did belong to thefe two Com- mifllons aforefaid. 12. And the Spirit of Life coming from God, entered into them, and made them for to (land upon their Feet ; which Spirit of Life was that Holy Ghoft that was in Jefus^ and given afterwards unto his Apoftles, after his Refurredion and Afcenfion, which became Spirit and Life, entering into the dead Body of Mofes \ that is, the Letter of the Law and the Prophets. 13. By having Power to interpret the Law and the Pro- phets, and to fulfil it ; therefore it is faid, that Chrifi came not to dejlroy the laWy but to fulfil it : Therefore it was, that he did interpret or expound the Law unto the Jews. And this was that Spirit of Life coming from God, that entered into the dead Body of Mofes and the Prophets, and made it for to (land upon its Feet, the Spirit of Faith being of the fame Nature of God j therefore called. The Spirit of Life, from God. 14. And this is that which doth make the dead Letter of Mofes and "the Prophets for to (land upon its Feet ; that is, the Law (hall have the Spirit and Life of it revived in the Con- fciences of Men, even to the juftifying of them^that do well, and to the Condemnation of thofe that do evil ; according to that Saying, He that doth the law fhall live in it j fo, on the contrary, he that doth break the law fhall die by it. 15. Again, That you may know that the CommifTion of the Holy Ghod, which was given to the Apoftles, was that T Spirit 138 A iCrue Interpretation Spirit of Life that came from God, read A5ls ii. there yoi| may fee that the Commiflion of the Holy Ghoft did impower them ii:ith the gift of interpretation^ whereby they could truly fay, Nov) is fulfilled fucb fayings of the prophets. 16. Which none of the Rulers of the Jews could do, not- withltanding they were the expounders of the law and the pro- phets every fahhath-day ; but they having not the Spirit of -Life from God, which is a Commiffion, they could not tell when thofe Prophecies were fulfilled, which was fpoken by Mofes and the Prophets, though the Things that they prophe-. lied of was a<5led before their Eyes. 17. You that underftand fpiritual Things may fee the Power of a Commiflion \ it is the Spirit of L^ife that cometh from God, and entereth into the dead Letter, which is the dead Body of Mofes and the Prophets. 18. This is that Spirit of Life from God which did enter into the dead Body of Mofes^ by giving the true Interpretation of it, caufing the dead Letter for to ftand upon its Feet with fuch Power and Authority, that none of the Seed of Reafon fhall be able to encounter or ftand before it ; For by the deeds ef the law fh all no flejh be juftified, but will be condemned to Eternity. So much concerning the dead Body of Mofes, CHAP. LVI. I. T N the next Place, I fliall Ihew how it may be fald, that X. the Spirit of Life entered into the other prophets dead bodyy Vhich is the Letter of the Gofpel. 2. Obferve, the four Evangelifts Writings is that fpiritual Sepulchre of Jefm^ wherein lieth buried or hid that fccret incomprehenfible Myftery of God's cloathing himfelf with Flefh and Bone, that he might make himfelf capable to fuffer Death, knowing within himfelf that he had Power to quicken again into Life, and fo hath purchafed a greater Power to himfelf than he had before. 3. By having Power over him, that] had the power of deaths v)hich is the devil f that is, the Reafon of Man : The Spirit of of Rev Eiu AT ION, dap, ii. 139 of Reafon in Cain was the firft Devil that was cloathed with FJefh and Bone, and Co became the firft Liar and Murderer. 4. Upon thefe two becoming Flefh is hid all the Myfterics of the Old and New 'Tejiaments, the Letter of themi being the two Prophets dead Bodies. 5. The Letter of the four Evangelifts being the dead Body of Jefus^ neither could any Man give the true Interpretatioa of thofe myftical Sayings of his, contained in the four Evan- gelifts Writings, until the Spirit of Life from God entered into it, and made it for to ftand upon its Feet. 6. And this Spirit of Life was given unto his twelve Apo- fties after his Death, Refurredion, and Afcenfion, as you may fee, Johnv'i. 17. I tell you the truths it is expedient that I ga azvay ; for if I go not away^ that Comforter will not come unto you 'i but if 1 do depart, I will fend him unto you. So in the SthVerfe: And when he is come, he will reprove the world of fin, and of right eoufnefs, and of judgement : of fin, hecaufe they believe not in me •, of right eoufnefs, becaufe 1 go to the Father \ of judgement, becaufe the prince of this world is judged. 7. The Meaning of Chriji's Words is this, that the Holy Ghoft, which fhouid be given unto the Apoftles after he was afcended, fliould have fuch Power and Authority, that it fhouid convince the World of thefe three Things aforefaid. 8. Firft, of their Unbelief, becaufe they did not receive his Teftimony, when as they heard his Wifdom themfelves, no man ever fpeaking like him ; and thofe Miracles which he wrought before them, he fhewing to the Jews that he*was from above, and that they were from beneath, and that they were none of Jbraham*s Children, if they had,- they would never have gone about to kill him, for Abraham faw his Day, and was glad. 9. Again, the Holy Ghoft fliould convince the World of Righteoufnefs ; that is, the World fhouid know that they had put to Death that Righteous One, as Stephen fpeaketh of in the A5is of the Apoftles, he fpeaking there to thofe Jews that had a Hand in the Death of Chriji : Which of the pro* pbets, faith he, have not your fathers perfecuted^ and have Jlain, which have fhewed before of the coming of the Jufi One ? And you being the children of them that perfecuted the T 2 prophets^ lAO -^ "Trm Interfretatton prophets^ you alfo have been be.lrayers and murderers of the Jufi One now he is come j which made them to gnafto ufon him with their teeth. 10. The Power of the Holy Ghofl: in Stephen and the Apo- ftles did lay this Murder of the Juft One fo dole to their Cpnfciences, that they could not but be convinced in their own Hearts, that they with wicked Hands had (lain the Lord of Life, that Righteous Perfon, and that their own Anions were Unrighteoufnefs itfelf. 11. Alfo they were convinced that this Righteous Perfon was afcended up to Heaven to the Father, and this was by the Apoftles witneffing to his Refurredion and Afcenfion. 12. Alfo they fhould be convinced of Judgement, becaufe the Prince of this World (hall be judged. The Meaning of thofe Words is this, that the Spirit of Reafon in the Rulers of the JewSy which Spirit of Reafon is the Prince of this World, Ihould be fo convinced, that there was an eternal Judgment that did belong unto all perfecuting Spirits and Murderers, and more efpecially unto thofe that perfecute and put Men to Death upon the Account as they are Prophets. 13. For I do affirm, that wherefoever the Spirit of Reafon, whether in Ruler, Prieft, or People, hath been a6ted forth, fo as to perfecute and put to Death Men upon a fpiritual Ac- count, as Prophets or MefTengers of Chrift^ or upon any Thing that is fimply a Cafe of Confcience, but will receive their Reward, which is eternal Damnation. And this is that Judgement that the Prince of this World Ihall be judged with. 14,. And this was fulfilled upon thofe Rulers of the Jevjs that perfecuted and put to Death the Lord of Life, and after- wards perfecuted the Commifiion of the Apoftles -, but the Holy Ghoft in them did judge the Spirit of Reafon in the Rulers, which was that Prince that muft be judged. I-5. For the Spirit of Reafon is the Prince of this World, and doth take upon him to judge of fpiritual Matters, as he doth of Things of Nature, pretending Zeal unto God ; and, of his I^aw, as if Reafon could not endure Blafphemy againfl: God, nor againft the Law of Mofes ; therefore the Rulers of the Jews and the Priefts did call Chrijt a Blafphemer, becaufe he /aid, hi was the Son of God, 16. The ^Revelation, Chap, ii, 141 16. The Apoftles were accufed for fpeaking againft the Law of Mt/^-j, calh'ng '\i Blafphemy \ therefore perfeeuted by the Priefts and Rulers of the Jews. 17. But the Holy Ghoft being that Spirit of Truth, which Chrift did promife to his Apoftles to fend, was that which did convince the world of fin ^ of right eoiifnefsy and of judgment^ as aforefaid. CHAP. LVII. I. ALSO this Commiffion of the Holy Ghoft that was ijL given to the Apoftles, was that fpirit of life which came from God, and entered into the two prophets dead bodies y by their having the true Interpretation of the Law and the Gof- pel, which no Man at that Time could do, but the Apoftles only. 2. Neither could any Man fay by the Expounding of the Law and the Prophets, that the Saviour of the World was come, but the Apoftles only \ though the learned Scribes of the Jews did think by their expounding the Law and the Prophets every Sabbath- Day, to have known when and where the Chriji ftiould come. 3. Yet when he was come, and talked with them, and did many Signs before them, they knew not that this was he, neither from the Scriptures, nor by his own perfonal Prefence ; notwithftanding his much Difcourfe with them, and thofe many Miracles that he wrought before them. 4. "Which may be plain and clear unto thofe that have but the leaft Meafure of true Light, that thofe learned Rabbles and Priefts that were the Expounders of the Scriptures, had no Commiflion from God ; therefore none of that fpirit of lift from God. 5. And fo could not give the true Interpretation of Scripture, whereby it might ftand upon its Feet ; becaufe xh^ fpirit of life that cometh from God, was not given unto ihem,, but left them wholly to the dead Letter, that they might be Minifters of the Letter, and not of the Spirit, 6. But 142' A True Interpretation 6. But this CommKfion of the Apodles, that was the Commiffion of the Blood, which is called the fpirit of life from God, which made the Letter of the Law and the Goi- pel for to (land upon their Feet. 7. There being none that could truly interpret Scripture, but the Apoftles only, and thofe that had their Authority from them, and not any that took their Authority from the dead Letter. 8. For Words of Truth are Spirit and Life, according to- that Saying of Chrift, My words are fpirit and life ; becaufe his Words were Words of Truth, which hath Power to quicken that which lyeth dead and buried under a Lye, yet fhall Life fpring forth through Words of Truth, according to that Saying of Cbriji, He that believes in me, though he were dead, yet fhall be live. 9. For there is a real being dead in Sins, being void of all true fpiritual and heavenly Life-, yet by the Words of of Truth is that Seed of Faith quickened, which was as a Thing dead and buried, being not able to ftand upon its Feet, as Life doth, according to that Saying oftheApoftle, fpeaking to Believers, Tou that were dead in trefpaffes andfim, hath he quickened, 10. I would have you to underftand, that there is no quicken- ing Power, but in a Commiffion from God -, neither can any Man truly interpret Scripture, but thofe that are impowered from on high. 11. And the Commiffion of the Holy Ghoft: being given to the Apoftles, according to that Saying of Chrifi unto his Apoftles, Stay you at Jerufalem, until you are indued zvith power from en high : And this Power from on high, was that Spirit of Life from God, that fhould convince the world of fin, of righteoufnefs, and of judgment, and ffiould enter into the Pro- phets dead Bodies, and make them ftand upon their Feet. 12. They only having the true Interpretation of the Letter of the Law and the Prophets, and of the four Evangelifts, which is the Gofpel of Jefus, in witneffing that this Jefus was he, which the Law and the Prophets had foretold of, and now they with wicked Hands had flain, whereby they were convinced of their juft Condemnation in themfelves, in that they ♦^ (?/* Revelation, Chap. n. 143 they had refilled the Holy Ghoft in the Prophets, and now in the Son of God himfelf. 13. And the Interpretation of the Apoftles, and the Power of Miracles, was that fpirit of life coming from God, which tntered into the two prophets dead Bodies, as aforefaid, and made them to fland upon their feet. 14. Which did caufe a great fear to come on them which faw them ; and this was fulfilled according to the Promife of Chrijl, after he was afcended, as you may fee,/^<^jxxxiii. Peter fpeaking with the reft of the Apoftles, concerning the Refur- redion of Chrifi^ faith, IVe all are witneffes, meaning the twelve Apoftles, as you may fee, Verfe 33. towards the latter End, fpeaking of thofe Jews which had heard them fpeak, and feen the Power of the Holy Ghoft in them, which. Chrift did promife he would fend after his Afcenfion : Which now is made good by the Interpretation of thofe Sayings of David, and the reft of the Prophets ; and the Power of Mira- cles being ftied forth, which ye now hear and fee, made them cry out. Men and brethren. What fhall we do ? as you may fee, Verfe '^j. And thefe were them that fhould have great fear come upon them. 15. That is, when Mens Underftandings are enlightened, and made capable to hear, and to fee the true fpiritual Subftance,which is hid in the Letter of the Law and the Gofpel, by the true Interpretation o///&^ Spirit of Life which cometh from God, and entering into the dead Letter of the Scriptures, which is the two prophets dead bodies^ and maketh them to fland upon their feet, to the great Amazement of both Seeds. 16. The one fearing his juft Recompence of eternal Damna- tion, for his perfecuting the Spirit of Life that was in them ; and the other's Fear doth arife from Love, which would nei- ther perfecute, nor wiHingly be perfecuted. 17. And thefe two Seeds ; namely, Faith and Reafon, "hearing the Interpretation of the Apoftles, and feeing their Miracles, where thofe that had that great fear upon them, the Spirit of Life from God being entered into the two prophets dead bodies, they flood upon their feet, to the great am(jzement of them which faw thm^ 18. You 144 "^ True Interpretation 1 8. You that are fpiritual, may underftand what that Sprit of Life coming from God is •, and what thofe two bodies "ncvq j and why they were called, l^e two prophets dead bodies. CHAP. LVIII. I. ^T O W I have opened the 9th, loth, and nth Verfes, X\l before I come to treat upon the 12th Verfe, I fhall fpeak a Word or two concerning the thoufand two hundred and threefcore Days, and the three Days and a Half •, be- caufe the Spirit of Revelation, which is of God, doth not number as the Reafon of Man doth •, therefore, faith the Scripture j My thoughts are not like your thoughts, nor my ways like your ways •, but as the heavens are above the earth, fo are my thoughts above yours, 2. Neither is the Spirit*s numbering like unto the number- ing of Reafon : Therefore it is faid in Scripture, That a ihou' fand years is as one day with the Lord: So likewife. Rev. xii.6. it is faid, The woman fled into the wildernefs, where there was a place prepared of God, where fhe fbould be nourifhed a thou- fand two hundred and threefcore days i which Length of Time is the fame that the forty- two Months are, and as the Time of the two Prophets fhould prophcfy. 3. So that the Spirit of Revelation exprefTing it in fuch va- rious Terms, that the Reafon of Man cannot tell what is meant, neither by the Time, nor the Thing itfcif. 4. For I declare, that fometimes the Spirit doth mean fuch a certain Time, and no more, and fometimes the Spirit doth take up the fame Words to exprefs a long Time, as it doth a Ihort Time : As for Example, in that Saying, Rev. xii. 6. •where it is faid, The woman fled into the wildernefs, and was nouri/hed a thoufand two hundred and threefcore days. So like- wife. Chapter xii. 4. But unto the woman was given two wings of a great eagky that fhe might flee into the wildernefs unto her place, where fhe is nourijhedfor a time^ and times y and half a time, 5. This of Revelation, Chap. ii. 145 5. This is the fame Woman which is fpoken of in the 6th Verfe ; fo likewile this Time, and Times, and half a Time, is the very fame which is called a thoufand two hundred and threefcore Days, which doth amount to no more, in Reafon*s Account, but three Years and a half, which my Revelation doth lead me to judge that it was no more than three Years and a Half, according as Men do account. 6. Becaufe this Woman, which had the Wings of an Eagle given to her to flee into the Wildernefs, where (he fhould be fed or nourifhed for a thoufand two hundred and threefcore Days, or for a Time, and Times, and half a Time. Thefe two Places bear all one Senfe, and all one Length of Time: For the Word l^ime did fignify one Year, the Word T'irms did fignify two Years, and the Words half a Time, do fignify half a Year j fo reckon them together, it is jufl: three Years and a Half: And fo the thoufand two hundred and threefcore Days doth amount to the fame Length of Time as to three Years and a Half, as aforefaid. 7. And becaufe you may undcrftand that this is the true Meaning of the Spirit in this Place, I fhall give you a Word or two, to fliew what this Woman is which had the Wings of an Eagle given to her ; alfo I (hall (hew what the Wings of an pagle were : Likewife I fhall Ihew what that Wildernefs was which (he muft flee into. 8. Firfl:, I declare, that this Woman w\\\c\\ x.\\q Revelation of John fpeaketh of, was the Virgin Mary, which bare Chrijl : And this was that Woman which was cloathed with the ^n, and the Moon under her Feet, and a Crown of twelve Stars over her Head, as 7 But when the Commiflion of Jifui and the Apoftles came in, then the Gentiles which did believe, did come to be of this City, and to be called the Holy Ciiy^ anfwerable to that Saying of Chrift^ I have other Jhcep which are not of this foldy which muji he brought into this fold. The Words of Chriji were fpoken with Reference to thofe Gentiles that fhould be brought into that Fold, -by the preaching of the Apoflles unto the Gentiles, for ChrJjl himfelf did not preach unto the Gentiles, except there came one or two by chance which heard him, but he came unto the Jews Nation only, therefore it is faid, that he came unto his own^ and his own received him not. 5. So that it may be clear to you that can difcern, that tlie Nation of the Jews was that external City of God, becaufe they had that external Worfhip which no other People had, which lliould have led them to the Knowledge of the true fpi- ritual God- Man Chrift Jefus^ which fome of that Nation did underftand at that Time in that Commiflion of Mofes. 6. But when the Commifllon of Jefus came in, that was given unto the Apoflles, then the Gentiles came to be Be- iievers of their Do6lrine concerning Chriji, and fo came to be ingrafted by Faith into the true Olive-tree, and -became Tem- ples of the Holy Ghoft, and the City of God, and fo the be- lieving Jews and Gentiles became one City, or Temple, unto God. 7. For that holy Seed of Faith which is the divine Nature of God, which is fometimes in Scripture called the Spirit of God, and fo it may be faid that the Spirit of God, or Spirit of Chriji is in you, fo that in a fpiritual Senfe, all the believing Jews and Gentiles may be called the City of God, 8. But as for that City which John's Revelation doth fay fliall fall, was principally meant of that Nation of the Jews, with Reference to thofe Plagues which are fpoken of by Chriji, in Matthew, Mark, and Luke afore- named , whereas nation fhall rife againji nation, and kingdom againji kingdom, and fa- mine, and pejiilences, and earthquakes, which was fpoken of by Chriji, with Reference to the Deftrudion of Jerufalem, and then did the tenth Part of the City fall. 9.. That %66 A 'true Interpretation 9. That is, divide the Nation of the Jews into ten Parts, and the tenth Part of it did fall •, that is, ic was wafted and deftroyed by the Famine, Peftilence, and the Sword, befides (h^t great Overthrow that the Romans had over the Jews, when as they took the City of Jerttfakm, and pulled down, ^nd burnt that glorious Temple that Solomon had built, which was a gr&at Earthquake unto thofe People of the Jews, which did caufe the tenth Part of the City for to fall j which City was the People of ihtjews, v;hich had fuch a great and high Ef- teem of that glorious Temple, which was called the houfe of God. 10. Which was as a moft terrible great Earthquake, where- in 7^?^ doth fay there was (lain in Number feven Thoufand. Now it is not to be underftooci, that the Revelation of the Spi- rit did mean exactly feven Thoufand, and as the Spirit of Reafoh doth account ; for the Spirit of Faith calleth feventy and feven Thoufand but feven Thoufand, becaufe the Rea- fon of Man fhoiild be wholly kept dark in the Knowledge of the Mercies or Judgments of God. 11. Fori do rather believe that there was hven Hundred Thoufand Gain in that great Earthquake, than feven Thoufand, though the Revelation of John doth exprefs it to be but feven Thoufand. 12. And thefe which were flatn in this great Earthquake, were thofe carnal Jews which were Profeffors of that Worfhip which was fet up by Mofes, therefore called the City of God. 13. But that Remnant which was fore affrighted, and gave Glory to the God of Heaven, were thofe true believing Jews and Gentiles which were fore affrighted to fee that great De- flru6lion, or Earthquake, upon their Brethren in the Flefh, which might caufe a great Fear in them, being but a Remnant in Comparifon, according to that Saying, Though Ifrael be as the fand of the fea, yet a remnant fhall be faved. 14. And the Confideration of this, that this Remnant of believing Jews and Gentiles had efcaped the being flain in the great Earthquake or great Deftru<5tion, made them give Praife and Glory in their Spirits unto the God of Heaven. 15. Thus, as brief as I can, I have given you the true In- terpretation of the 13th Verfe. 2. Concerning that great Earth- of Revelation, Chap. h. i6^ Earthquake. 2. What that City was. 3. What that tenth Part of the City was. 4. What was meant by thofe feven Thoufand which were (lain. 5. What that Remnant was that was fore affrighted, and gave Glory unto the God of Hea- ven. CHAP. LXVIII. Verfe 14; The fecond woe is paji^ and behold, the third woe will come anon, I.J I ^ H E SE vnq Woes, which the Revelation of Johnm 1 doth fay are pall, were thofe two Commifljons, namely, the CommifTion of Mofes and the Prophets, and the Com- miffion of Jefus and the Apoilles, which caufed much Woe to the Inhabitants of the Earth, in the Time of their Com- miflions. 2. Therefore, when the Scriptures doth declare any Woes unto Nations or People, it is unto thofe that are under a Com- mifTion, or elfe unto thofe that Ihall be th«i Oppofers of a Com- miflion. 3. Therefore the Revelation of John gave him to under- ftand mod of thofe eminent Actions which was adted in the CommifTion of Mofes and the Prophets, with thofe Woes and Judgements which was executed upon the Nation of the Jews, for their great Rebellion and Idolatry againftthat Wor- fhip of the Law, which was fet up by Mofes. 4. Likewife the Spirit of Revelation in John did mean alfo thofe wonderful Judgements and Woes which was executed upon the Enemies of the People of the Jews, as you may read in many Places in the Books of Mofes, and the Prophets, and all thofe Judgements which was executed under the Com- mifTion of Mofes and the Prophets, is counted, by the Spirit of Revelation in John, but one Woe. , 5. So likewife, in the fecond Woe, the Meaning of the Spirit was this, that all thofe Plagues and Judgements which i68 A True Interpretation was executed in the Commifllon of Jefus and the Apoftles, make up but one Woe. 6. Therefore you may read what a many Woes the Lord Jefus did pronounce againft the Scribes, and Pharifees, and Lawyers •, alfo he pronounced, JVo unto thee Chorazin, wo unto thee Bethfaida ; for if thofe mighty works which were done in thee, had been done in Sodom, they would have repented long ago. And all thofe Woes which Chrijl did pronounce both againft the Perfons and Places, it did come to pafs in the Commiflion of the Apoftles. 7. Alfo there was a Woe which the Saints did undergo in the Time of the Apoftles Commiflion, which Commifllon did laft about 300 Years from the Birth of Chrifi, to the latter End of the ten Perfecutions, fo that there was many fad Suf- ferings amongft the Saints. 8. Likewife the Devils were not free from Sufferings in this Commiflion, no more than they were in the Com.miflTion of Mofes ; and all thefe Sufferings, both of Saint and Devil, which was in the Time of a CommifTion, I fay, they make up but one Woe. 9. For the Revelation of John did always fpeak with Refe- rence to what was afted in thofe two CommifTions, whether it was Fire that proceeded out of their Mouths, or the turning of Waters into Blood, or any other natural or fpiritual Adion that was eminent in thofe Commifllons, they are rehearfed by the Revelation of the Spirit in John, in a hidden myfterious Language, becaufe the Seed of Reafon might never under- ftand the fpiritual Meaning of thofe two Commifllons. 10. So that thefe two Woes which are paft, was fpoken with Reference to thofe great Calamities which did fall out in the Time of thofe two Commifllons, with Reference to that Oppofltion that fiiould be againft that Dofhrine and viflble Worlhip which was held forth, or fet up by thofe two Com- mifllons, as you may read in Abundance of Places in the Commiflion of Mofes^ and the Prophets, and Jefus, and the Apoftles. 11. So that when the Commifllons were paft or ended, then was thofe two Woes paft or ended, as with Relation to Commifllons from God ; therefore it was that the Revelation of of Revelation, Chap. n. 169 of the Spirit in John was that Reed that was given him, like unto a Rod, to meafure the Temple of God, and the Holy- City, and the Altar, and them that worfliip therein •, that is, the Spirit of Revelation in John was made capable to compre- hend all thofe chief eminent tranfccndent Actions, which was ad:ed, and fhould be a6ted, in thefe two Commiflions, with thofe two Woes that did belong to them. 12. So that when the two Commiflions was fulfilled and pad, then was the two Woes which did belong to thofe Commiflions paft alfo i therefore it faid, the fecond woe is paji, and behold the third woe will come anon. CHAP. LXIX. I. "^"J O W this third Woe, which is to come anon, did i.\j belong unto the third Commiflion, which is the Commiflion of the Spirit, which is the lafl: Commiflion, and the laft Woe. 2 . Therefore, as foon as ever the third Commiflion doth come upon the Stage of this World, Verfe 15. ^nd thefeventh angel founded, and there was great voices in heaven^ frying^ the kingdoms of this world are become the kingdoms of our Lord, and of his Chriji, and he Jhall reign for ever and ever. 3. All this latter Part of the Chapter, from the 15th Verfe to the latter End, is nothing elfe but a Rehearfal of that fpiri- tual and heavenly Glory that fliould be given unto the Lord JefuSy the only God ; fo that the Kingdoms of this World are become his. 4. That is, the Kingdoms of eternal Glory are become his, and he Ihall reign for ever and ever. It may be faid alfo, the Kingdoms of this World are become his, becaufe he hath put an End to all Time, and all Kingdoms, fo that there fliall be now no more Kings, neither in Heaven, nor upon Earth, but himfelfj therefore all the Kingdoms of the Earth are become his. 5. That is, there fliall be no more Heaven upon this Earth for Kings, nor for their Subjefts, neither fhall there be any Z putting 1 7© A 'True Interpretation putting of Men to Death by Kings and Magiftrates, by a Law, but all the Kingdoms of this World, which are in fo many Kings Hands, now fhall become his, as well as that Kingdom of Glory is his. 6. Becaufe he fhall put an End to all the Glory of this ."^^^ World, which was fo highly efteemed of by the Kings, and V *• *the Inhabitants of the Earth, and he (hall reign for ever and ever. 7. That is, he fhall reign over thofe perfecuting Spirits of Reafon the Devil, which was in thofe Kings and Rulers that had the Kingdoms of this World in their Hands, by taking away their Heaven from them, and by keeping them in utter Darknefs here in this World, where they had their heavenly Pleafurcs. 8. And this Power hath he purchafed by his Death, to de- fir oy him that had the power of death, which is the devil •, which is no other but the Reafon of Man ; and in this Manner fhall he reign over the Seed of Reafon, which is the Devil, which had the Kingdoms of this World in PofTeffion ; but now they are become the Kingdoms of our Lord Chriji, and he fhall reign for ever and ever over the Seed of Reafon, which is the Devil, by keeping them under that eternal Death, which is that fecond Death, in utter Darknefs, where is weeping and ^nqfhing of teeth for evermore. Thus are the Kingdoms of this World become our Lord Chrifi*s, and in this Manner fhall he reign over the Seed of Reafon, the Devil, for ever and ever. jJmen. 9. And as he hath gained the Kingdoms of this World by his Death, whereby to reign over the Seed of Reafon, by keeping them under eternal Darknefs, fo likewife by the Power of his Life, quickening again out of Death into Life, he hath purchafed Crowns of eternal Glory, in that Kingdom of eternal Glory wherein himfelf doth reign, for all the Seed of Faith. CHAP, of Rny Eh AT loj^f Chap. ti. t^t CHAP. LXX, Verfe i5. Then the twenty -four elders that fat before God on their feats^ fell upon their faces^ and worfhipped God. 1. ' I 1 H E S E four-and -twenty Elders, which fat before JL God on their Seats, was thofe twelve Tribes, and thofe twelve Apoftles, only the Revelation of John doth call them here the four-and twenty Elders ; becaufethe Spirit doth give many Titles to one Thing, as we do in Things of Nature. 2. So that I declare that thefe twelve Tribes, and thefe twelve Apoftles, were thofe four-and -twenty Elders that fat before God upon Seats, or upon fo many Thrones, as Chrifi faid to his twelve Apoftles, that they jhould fit upon twelve thrones \ fo likewife the twelve Tribes fiiould fit upon twelve Thrones in the Kingdom of Glory. 3. Only the twelve Apoftles, their Thrones fhould be of a more bright burning Glory than the other -, becaufe their Com- miffion was the Commiflion of the Blood, and the twelve Tribes were the Commiflion of the Water, and they were Wit- nelfes unto the Tabernacle, which was but a Pattern or a Type ; but the Apoftles were WitnefTes unto the Tabernacle itfelf, and did fuffer more for their Teftimony to that Tabernacle than the other did. 4. For their Teftimony did coft them the Death of their Souls ; fo likewife, as Paul faith, As one Jlar differeth in glory from another^ fo will it be in the kingdom of glory ; and fo it will be between the Thrones of_the twelve Tribes of Ifraely and the twelve Apoftles, though the Revelation of John doth fpeak as if they were already fettled in thofe Thrones of eternal Glory. 5. Becaufe Faith knows no Time, but looks upon all Time to be fwallowed up into Eternity ; therefore fpeaks of Things to come as if they were already done. Z 2 CHAP. i*jz A Ttrue Interpretation ^ CHAP. LXXI. Verfe 17. Saying, We give thee thanks , 0 Lord God Almighty^ which art, and which was, and which art to come : for thou haft referved thy great power, and haft obtained thy kingdom, I. /^ B S ER V E, That it was the four-and-twenty Elders V-/ that gave Thanks unto the Lord God Almighty •, becaufe he had taken by his great Power the Kingdoms into his Hands, that he might reign for ever and ever: That is, the Spirit of Revelation in John doth fpeak as if the Things were already performed. 2. Becaufe the Eye of Faith doth look upon Things to come, or a-far off, as near at Hand, and in prefent Being ; therefore, John faw thofe twelve Tribes, and thofe twelve Apo- ftles, to whom thofe two Corhmiffions was given, fall down and worfhip, and give Thanks unto the Lord God Almighty j becaufe he had put an End unto the Kingdoms of this World, and would now reign over the Seed of Reafon himfelf with a Rod of Iron, or with a fecond Death in utter Darknefs for ever and ever. 3. Even as the Seed of Reafon did reign over the Seed of Faith for this many hundred Years, by putting the Heads of thefe two CommifTions, and many of the Believers of them, to Death. 4. Thus did Reafon, the Devil, reign ; becaufe he had the Power of Death in his Hands, and fo he will have as long as this World doih lafl. 5. Therefore, when John doth fpeak of the Lord God Al- mighty's reigning for ever and ever, it is fpoken with Re- ference to the End of the World ; therefore, it is faid in the I Sth Verfe, That the Gentiles were angry, becaufe his wrath is come, and the time that the deadfhould he judged', and that he fhould give reward unto his fervants the prophets, and to his " faints, and to them that fear his name, both fmall and great -, but will deftroy them that deftroy the earth, 6. The when Time fhall be no more. 7. And as there was Lightnings, and Voices, and Thun- derings, and Earthquakes, and much Hail at the giving forth of the Law of Mofes, and in hisCommiffion of the Law -, fo likewife will there be at the End of the World, which the Spirit of Revelation in John did fee would furely come to pafs : Therefore he doth fpeak as affliredly, as if the Thing were already performed •, becaufe Faith and God knoweth no Time, but liveth in Eternity, and hath united Time and Eter- nity together. 8. So much for the laft Verfe of this Chapter. I have given as fhort an Interpretation of the latter Part of this Chapter as I can, becaufe there is not Things of fuch high Concernment in it, as there is in the former Part of the Chapter : Befides, if I Ihould be large in the Interpretation of every Verfe, it would be too big a Volume. 9. But, I fuppofe, that there is no fpiritual wife Man that doth truly underftand the foregoing Difcourfe i but he may perceive upon what Foundation I go upon, and what it is that I drive at, and to what Purpofe all thofe Interpretations of Scripture doth tend. 10. For a fhort Interpretation doth many Times enlighten the Underftanding, and giveth better Satisfadion to the Mind of Man, than a large one doth. II. It 1^6 ^ A True Interpretation 1 1. It hath been the Cuftom of learned wife Men In Reafon, to make a great Volume of one Verfe in a Chapter, and when a Man hath read over the whole Volume, he is as far unfatis- fied in his Mind as he was when he began ; becaufe the Sub- ftance of thofe Words might have been unfolded in a few Words, and fo a Man might have retained the true Interpre- tation in his Mind \ but I fhall let them pafs. CHAP. LXXIII. 1. ^^T O W I have given Tome Interpretation upon every X^ Verfe, wherein I have fhcwed who thofe two Pro- phets and Witnefles were that the Spirit of Revelation m John did mean, and what their Power was : Now, in the next Place, I flial] come to fliew who thofe two Prophets and Witneffes are now in this latter Age, and what their Power is. 2. Therefore you fhall find it written in the firft Epiftle of John, the 5th Chapter, beginning at the 6th Verfe, John fpeak- ing there concerning Jefus Chrijt, faying, fhat he came by wa- ter and blood : not by water only, but by water and blood : and the fpirit did bear witnefs, becaufe the fpirit is truth. The Meaning of John in thefe Words is this. That as there was Water, Blood, and Spirit came out of the Sides of Chriji at his Death, which Water, Blood, and Spirit was only to fig- rify thofe three Commiflions on Earth j therefore it is faid, that he came by water and bloody which Water did fignify the Law of Mofes ; therefore it is faid in Scripture, That he was made under the law, and fo he may be faid to come by Water, becaufe he came to fulfil the Law, and not to deftroy the Law, and in this Senfe he may be faid to come by Water. 3. And as for his coming by Blood, the Blood did fignify theGofpel of Peace which was given by him, which he him- felf, and the Embaffadorsof it, and many of the Believers had their Bloods Ihed for believing, or witnefling to him, for which his own Blood was fpilt, for faying, that he was the Son cf God, 4. So o/" Revelation, Chap, \u 177 4. So that he came indeed by Water and Blood, becaufe he came to perform, or to fulfil the Law of Mofes, which did fignify the Water, and to have his own Blood ftied, and the Blood of many others (hed for bearing Witnels unto him, to that the Commiflion of the Law being fulfilled and ended, he being the End of the Law, therefore there came Water out of his Sides : So likewife there cometh Blood out of his Sides, which was to fignify that the Commiflion of the Gofpel fhould now pafs through Blood, as he himfelf did -, and in this Senfe he may be faid to come by water and blood. 5. Likewife it is faid, And the fpirit beareth witnefs hecaufe the fpirit is truth : Now this Spirit that came out of his Side> did fignify the third and lafb Commiflion of the Spirit. 6. That is, though the Spirit was in and did aflift the former Commifljons, yet they were not the Commiflion of the Spirit; but the Spirit will have a Commiflion of itfelf, elfe there can- not be three Records on Earth, as there is in Heaven, as you may read in the 7th Verfe, of three that bear Record in Hea- ven, the Father, the Word, and th^ Holy Ghoft, or Holy Spirit. 7. Thefe three that bear Record in Heaven, is with Rela- tion to thofe three Records on Earth 5 that is, God did bear Witnefs unto the Commiflion of Mofes^ which did fignify the Water, under the Title of God the Father. 2. God did bear Witnefs unto the Commiflion of the Gofpel, which was the Commiflion of the Blood i therefore it was that the Word, which was the fecond Record in Heaven, it became, or was made Flefh, fo that there might be a Witnefs, or Record of it on Earth, as there was in Heaven. And the third Record in Heaven was the Holy Spirit, which was to fignify thelCommifli- on of the Spirit that fhould be adled upon the Stage of this Earth, as the other two hath been, as you may fee in the 8th Verfe, And there are three that bear Record in earthy the fpirit ^ water ^ and blood, and thefe three agree in one, 8. Now thefe that bear Witnefs in Earth, are thefe three Commiflions ; but take Notice of this, that fometimes that which is laft is fet firfl:, and the firfl: lafl: : So it is in this Place, for you Ihall find in the Verfe before of thofe three Records in Heaven, that the Record of the Spirit is laft in Order 5 but A a here 178 A True Interpretation here in thefe Records in Earth, the Record of the Spirit is {tt firft, before the Witnefs of the Water and the Blood, yet aAed laft in this Earth, becaufe it is aded in Order in this Earth : and as the Divine Spirit was the firft Agent, and affifting of the other two Witneflcs in Earth, fo likewife it will be the the laft J fo that the firft is become laft, and the laft was the firft. 9. That is, the eternal Spirit that did firft affift the other two Commiffions, enabling them to bear Record unto the Fa- ther, and the Word in Heaven, fo likewife there muft be a Witnefs of the Spirit here in Earth, anfwerable to that Record in Heaven. 10. As the Commiflion of Mofes which was the Water, bears Record to God the Father, and as the CommifTion of the Gofpel did bear Witnefs to the Word j that is, that the Word was God, and that Word became Flefh, and dwelt amongft us ; and this was fuitable to that Record in Heaven, that the Word was God. 1 1. So likewife there muft be a third Witnefs in Earth fuit- able to that Record in Heaven, which Record in Heaven was the Holy Ghoft ; therefore there muft be a Commiflion of the Spirit here in Earth, to bear Witnefs unto the other two Com- miflions, which was the Water and Blood, therefore I fhall not fpeak of that Record in Heaven, becaufe my Fellow-wit- nefs hath opened it already in that Book of ours, called, A Divine Lo eking- glafs. 12. Therefore 1 (hall treat only upon thofe three Records on Earth, and as for two of them, I have fhewed at large in this Writing, fo that every ordinary Underftanding may plainly fee that the Commiflion of Mofes, which was of the Law, was that Witnefs of Water in Earth, and the Commiflion of the Gofpel of Jefus, which was the Blood, was the Witnefs of the Word, and this was the fecond Witnefs in Earth. CHAP. of Revelation, Chap. ii. 179 CHAP. LXXIV. I. XT O W the third and lad Witnefs In Earth, is the Wit- X^ nefs of the Spirit, which Witnefs of the Spirit is now extant in the Earth, the Names of them are John Reevs and Lcdowicke Muggleton. 2.1 Us two hath God chofen by Voice of Words, and to bear "Witnefs unto the true God, who hath given us more fpiritual Underftanding of his Mind in the Scriptures, than all the Men in the World at this Day. 3. Neither doth any Man truly know the fpiritual Meaning of the Scriptures, but us two only, and thofe that receive our Teftimony, becaufe this being the Commiffion of the Spirit, it hath no vifible Forms of Worfhip belonging to it, to blind the Eyes of Men. 4. Alfo God hath chofen us two his lafl: MefTengers unto this bloody unbelieving World, and hath put the two-edged Sword of his Spirit into our Mouths, to pronounce Blefllng and Curfing to Eternity, which none ever had by Commifllon from God this 1300 Years, but us two only. 5. Becaufe we two are the chofen Witnefles of the Spirit in Earth, and the third and lail Witnefs orCommiflion that ever will be in the Earth, while Time is no more ; and this Wit- nefs being the laft Witnefs, and of the eternal Spirit, there- fore the fpiritual Underftanding doth belong to it, and a fpiri- tual Power which had Relation to Mens eternal Well or Woe. 6. Therefore when God faid, he had chofen us to be his laft MelTengers, and that he had given us more Underftanding of his Mind in the Scriptures than all the Men in the World : The Meaning is this, that he had chofen us to be his third and laft WitnclTes or Record in Earth, and for that Purpofe he had given us more fpiritual Underftanding than all the Men in the World. 7. That is, he had given us more Knowledge in the heaven- ly Myfteries concerning the true God, and the right Devil, with the true Interpretation of the Scriptures above all the Men in the World, whereby we ftiould encounter againft all Prin- A a 2 cipalities 1 8o A True Interpretation cipalities and Powers, which did feem to fet in heavenly Places. 8. Therefore it was that God did put the two-edg'd Sword of his Spirit into our Mouths, that we might be endued with Power from on high, to bring down all thofe new Lights which were become Principalities and Powers in heavenly Places, by holding forth of themfelves, and their Light to be above all, and fothey fat in the Heavens of Men's Hearts, which is the Temple of God, as if that they were God. 9. And thus one John Robins fat, he being the laft falfe Chrift that ever will come fo high as he was, for he did fet in the Temple of God, Ihewing himfelfthat he was God urjlto all them that did believe in him, by plaguing their Spirii^ and Bodies if they difobeyed his Command. 10. So likewife JohnTauney did feem to hold forth a great Light above ordinary, whereby he was one of thofe Prin- cipalities which fat in heavenly Places, for there was many that did believe him alfo. 11. And fo alfo is the Ranters and Quakers, they alfo are new Lights, and feem to know more than the Miniftry of the other Churches doth, fo that they are become fpiritual Wicked- neffes in High-places, the one lording over the Confciences, or Spirits of Men and Women, by that fpiritual Witchcraft in their Miniftry of hearkning to that Light within them, and fa denieth the true perfonal God without them, namely the Qua- kers. 12. And as for the Ranters, they, by their Miniftry, lord it over the Bodies and Eftates of thofe that believe in them, both by deftroying and wafting their Eftates, and by deftroying their Bodies by filthy Luft, and yet they pretend to do this in Light and in Righteoufnefs, fo that this Principle of the Ranters Mi- niftry, is one of thofe fpiritual Wickedneffes in High-places. 13. And as for the Baptift, Independent, and Prefbytery, thefe alfo are new Lights, and pretend a fpiritual Power from the Letter of the Scripture, but having no Commiffion from God, their Light goeth no further nor higher than the Letter •of the Scripture ; therefore they are but Minifters of the Let- ter : And it will be faid unto thefe in that Day, Depart from^me you of Revelation, Chap. ii. i8i you workers of iniquity^ for the Lord fhall fay, 1 know you not, that is, he fent them not. 14. Therefore all their preaching and praying, and calling out Devils in his Name, by the Letter of the Scripture, it will be but a Work of Iniquity, becaufe he fent them not : Thefe three aforefaid, their new Lights doth arife no higher than the literal Meaning of the Scripture. 15. And as for the Epifcopacy and the Papift, they are the two old dark Lights, that are almoll (lark- blind with Age, and thefe many new Lights, which are the Sons of the other two ; for the Papift is the Grand-father of them all, and the Epifco- pacy is the Father of the other five Churches ; fo that the Epifcopacy, their Father, is grown, in their Childrens Conceit, almoft as blind with Age, as their Grand-father the Papift is ; but I (hall pafs by them. CHAP. LXXV. I. T Come to thofe that are, and do profefs themfelves to X have more Knowledge in fpiritual Things^ than thefe now in this laft Age, for which the Witnefs of the Spirit in Earth, is now commifTionated with Power to bring down. 2. Thefe high Lights which have exalted themfelves up to Heaven, muft be brought low into Hell by this Commiflion, or Record of the Spirit, which gave us Power fo to do, to oppofc and bring down all fpiritual Counterfeits, which profefs them- felves either to be God, or Chrift^ or Prophets, or Prophetef- fes, or Virgin Maries^ or the Lord's High-Prieft, or a Light within them only, or any that take upon them to be Minifters, or fpiritual Embaf^^ors of the Gofpel of JefuSy without a Commiflion from God. 3. I fay, that all thefe have we had to do withal, by Virtue of that fpiritual Power that we received from God : Firft, we were fent to John Tauneyy to bring down his fpiritual Power, which was very high at that Time, he declaring himfelfthat he was the Lord's High- Prieft, and that he would gather the People iSz A True Interpretation People of the Jews out of all Nations, and lead them to Jeru- Jalem and himfelf, and fhould be King of feven Nations, and thofe People of the Jews fhould live happy under him, only he fhould be their King, with many other flrange Things, which was adled in the CommifTion of Mofes, which I will not mention of here. Thus did he endeavour to adl over the Law of Mofes, which did fignify the Water. Again, 4. And John Robins, he came with an high, fpiritual Power, as if he had been the Head of the Gofpel of Jefus •, therefore, he did declare that he was Adam Mekhizedech, the God and Father of the Lord Jefus Chriji, and the Judge of the Quick and the Dead, with many more high, fpiritual Titles, and many wonderful, ftrange Things, which he wrought in that Time while his Power flood : And thus he did pretend to a6t over the Gofpel of Jefus, which was the fecond Record here in Earth, called the witnefs of the blood. 5. So that thefe two being the Heads of all thofe falfe Chrifis, falfe Prophets, and falfe Virgin Maries, Ranters, and Quakers : For that Spiritual Witchcraft in the Ranters and Quakers, is the very Influence of John Robins and John Tauney*s Spiritual- Witchcraft, which they have received by giving their Minds up to hearken to that Light within them, according to the Letter of the Old and New Teflament, which hath been aded upon the Stage of this Earth by commifTionated Men already. 6. And now for want of a CommifTion from God, they go to a6l over the Law and the Gofpel again, which were the two Records, or two WitnefTes in Earth, as aforefaid. CHAP. LXXVL I, T> U T the Witnefs of the Spirit, which is the lafl Re- JlJ cord in Earth, therefore called a fpiritual Commiffion, or, the Commiffion of the Spirit, which was infpired with Re- velation, and fpiritual and heavenly Wifdom, and Power, and Authority to encounter, and bring down all that fpiritual Power of Revelation, Chap. n. 183 Power that was exalted fo high in John Robins, John Tauney, the Ranters and Qiiakers. 2. And this we have done by pronouncing the Sentence of eternal Death upon thefe two Heads, which caufed the one of them to deny his God-head Power., and fo it came to no- thing i and as for the other, he, and all his Dodrine, is moul- dered away : So that there is never a one of their Believers that will own them, or their Commiffion, with many other that went upon the Accpunt as Prophets and ProphetefTes : Their fpiritual Power is all fallen by Virtue of that Sentence which we pafled upon many of them, which hath made their Witchcraft fpiritual Power to die within them. 3. Alfo this fpiritual Commiffion hath made a woful De- flruflion amongft the Ranters, and the Miniftry of the Qtiakers, which is an abfolute Influence of John Robins*& Spiritual- Witchcraft, and will as furejy be damned to Eternity, as he himfelf is : For he is the very Prince of Devils in this lafl: Age. 4. Again, we were moved by Virtue of our Commiffion to forbid the Minifters of the other Churches, that they ffiould not preach any more j becaufe they had no Commiffion from God : Yet, do they exercife a fpiritual Office, even from the Letter of the Scriptures, and from the Authority of the Civil Magiftratc, without any Commiffion from God. 5. Though we have not brought down their fpiritual Power, as we have the other aforementioned, becaufe they are upheld by the Magiftrate (for the Magiftrate will have one Miniftry or other, as long as the World endures) yet they ffiali know when it is too late, that there was them on Earth that had a Commiffion from God, which was above the dead Letter, or the Power of the Civil Magiftrate, even the third and laft Witnefs, or Record in Earth, which is, the Commijfion of the Spirit, which hath Power and Authority from Heaven, and not from the dead Letter, nor from Men. 6. So that we the Witneffes of the Spirit have gone through all fpiritual Appearances, fo that the World cannot be igno- rant of this Witnefs of the Spirit in Earth, no more than they were of the other two WitneiTes of Water and Blood in Earth. CHAP. 184 *^ T^rue Interpretation CHAP. LXXVII. I. T N the next Place, I fhall fhew, why we are called the \_ two fpiritual Witnefles and Prophets : Virft^ Becaiife we are chofen Witnefles of the Spirit. Secondlyy Becaufe we are endued with more fpiritual and heavenly Underftanding, than all the World befides. Thirdly^ Becaufe the Power which we do exercife, is fpiritual : And in this Regard we may be called thole two fpiritual Witneffes and Prophets fpoken of in the nth of the Revelation -, becaufe we are the laft Record, or Witnefles of the Spirit in Earth. 2. And that you may know that we are the WitneflTes of the Spirit, do but mind the Words that God fpake unto John Reeve, when he gave us the Commiflion, which Words were thefe : ^hat he had given him mort underjlanding of his mind in the fcriplures, than all other men in the world ; which Know- ledge of the Scriptures was a fpiritual Knowledge. 3. Alfo there was given him a fpiritual Power, as you may perceive by thofe Words following, where God doth fay, / have put the two-edged fword of my Spirit in thy mouth : And in the next Words following, yf«^ / have given thee Lodowicke Muggleton to be thy mouth ; which is plain and clear to thofe that have Faith in a Commiflion, that we two v/ere the chofen WitneflTes of the Spirit. 4. Becaufe we had more fpiritual Knowledge given us, than any other Men : Alfo the Power that was given us, was a fpiritual Power, fuitable to a fpiritual God-man, or unto the Commiflion of the Spirit, that we might be filled with fpi- ritual Wifdom, and fpiritual Power, to bear Record in Earth unto that bleflfed fpiritual Body of thrifts to be the only, and very true God, Father, Son, and Spirit -, which none can bear witnefs unto, now in this laft Age, buc us two, which are the Witnefles of the Spirit. CHAP. of Revelation, Chap. u. 185 C H A P. LXXVIII. I. ^TpHerefore, I fhalJ open fome Part of the i ith of the Re* JL -velation, according to the Ipiritual Senfe, and how it doth agree with theCommifTion of the Spirit, or with the Wif- doni and Power of the two Witnefles ot the Spirit, which is the iaft Record in Earth. 2. As John had that Reed like unto a Rod, which did meafure the Temple of God, and the Altar, with many other Things, as 1 have opened before: Which Reed like unto a Red, i fhewed before, it was the Spirit of Revelation which was given to him, whereby he was made capable to forefee thole fad Perfecut'ons that fhould come upon the believing Jews anc Gentiles in the Time of the ten Perfecutions. 3. So likewiie, God hath given us that fpiritual Reed, like unto a Rod, which hath made us capable to meafure the deep Myfteries of God's becoming Flefli, and the Devil's becoming Flefli ; with the Happinefs that belongs to the one, and the Mifery that will happen to the other ; with many more deep Secrets that depend upo-.i thofe two Foundations, which the Revelation of the Spirit hath given us to meafure, many Times fince we had our CommifTion. 4. It is faid, Verfe 3. And there was power given unto the two witnejjes^ to prophefy : And as there was the Gift of Pro- phecy in Mofes and Jefus^ as you may read that Mofes was a great prophet^ and did prophefy of the incarnation of Chrift, thit is, of God's becoming Flefh : Therefore it is, that Mofes doth fay, fpeaking of Chrift^ That God fhall raife you a pro- phet like unto me^ him fhall you hear. 5. So all the Prophets, until John the Baptifi, did pro- phefy of the coming of Chriji in Flefh, which Prophecy of theirs was fulfilled as to that, when he was come : And this Prophecy of theirs was the Record or Witnefs of the Water in Earth. 6. Again, the Lord Jefus is confefled to be a Prophet, by all that confefs Scripture ; and that he was that great prophet , and fhepherd of our fouls : And that he did prbphefy, both of * the Deftrudlion of Jerufalem, and of thofe ma«y fad Judge- -" B b ments 1 86 A True Interpretatio7$ ments and Calamities that fhould happen after his Death, in the Time of the Apoftle*s Commifiion : As that of Famine, Sword, and Peftilence, and great Earthquakes •, and Nation rifing againft Nation, and Kingdom againft Kingdom : And of that Strife and Debate that fhould be between the Father and the Son about Religion, concerning the Worfliip of the Law of MofeSf and concerning the Worfhip of the Gofpel of Jefus. And thefe Things did come to pafs in the ten Perfe- cutions, according to the Prophecy of Chriji \ v/hich Com- miffion of his that he gave to his Apoftles, was the CommilTion of the Blood, which was the fecond Record, or Witnefs in Earth. 7. So likewife, there is the Gift of Prophecy given unto the Witnefles, or.Record of the Spirit, in Earth : And their Prophecy is of a more fpiritual Nature, becaufe they are the Wit- nefles of the Spirit, and the laft Record in Earth : l^herefore our Prophecy is concerning the fpiritual Eftate of Mankind to Eternity, and of the End of the World. 8. But we cannot pitch upon Time when thefe Things will be, no more than the other two Witnefles did : They prophe- fied of fuch Things that Ihould come to pafs, but it was ful- filled in its Seafon, at the Time appointed by the Creator, and not according to the Expe6lation of the Seed of Reafon. So likewife will it be with the Prophecy of the Witneflfes of the Spirit •, for they fliail have Power given them to prophefy, and their Prophecy fhall come to pafs at the Time appointed, as truly as the other two Witnefles of Water and Blood. CHAP. LXXIX. I . A G A I N , the Witnefles of the Spirit may be faid ta xV be thofe two Olive-Trees, and two Candlefticks, {landing before the God of the Earth \ becaufe of that Oyl of Joy and Gladnefs, that hath dropped through our Mouths, ^ in the Declaration of the Dodirine of the true God, and the bright Devil, with many other heavenly Secrets, which never ^ was revealed fince the World began, which hath made the Hearts of Revelation, Chap. ii. 187 Hearts of fome rejoice more than thofc do that have their Corn, and Wine, and Oyl encreafing. Again, we may be faid to be thofe two Candlefticks, becaufe God hath put the Commiflion of his Spirit into us, which is Light and Life, that Light might Ihine on the Earth, fo that Men might not walk in Darknefs, but might fee his marvellous Light. 2. For, I declare, that there is no true Light but in a Commiffion, and this being the laft, and the Witnefs of the Spirit, it is a heavenly and a fpiritual Light, which doth fhew thofe that do truly underftand and believe it, the Way to eternal ReQ: and Peace. 3. And we two being thofe earthen Veflels, or Candle- flicks, {landing before the God of the Earth, it was his Pleafure to make Ufe of us two, to put his Light into us, and make us worthy to be Witnefles unto himfelf ; becaufe we are thofe two earthen Candlefticks, that have that fpiritual and heavenly Light given into our mortal Underftandings, to declare thro* our earthly Mouths. 4. And in this Regard we may be faid to be thofe two Candlefticks ftanding before the God of the Earth •, becaufe God was pleafed to put that fpiritual and heavenly Light into us, even the Record of the Spirit, to give Light unto the Seed of Faith, to fhew them the Way to eternal Blifs. CHAP. LXXX. I. A G A I N, it is faid, Verfe 5. If any man will hurt jiX them, fire proceedeth out of their mouths, and devoureth their enemies, &c. Now, I have fhewed you before in what Senfe it was faid. That Fire proceeded out of the Mouths of the other two Witnefles of Water and Blood. 2. In the next Place, I ftiall fliew how it may be faid that Fire proceedcth out of our Mouths, being the third and laft Witnefs or Record of the Spirit, and that is, from that Au- thority which God gave unto us, when as he faid he had put the two-edged Sword of his Spirit into our Mouths, to pro- nounce Blefling and Curfing to Eternity, Bb 2 3. This i88 A True Interpretation 3, This Sentence is as a Fire proceeding out of our Mouths, both of Love, and Joy, and the Affurance of everlafting Life, unto the Seed of Faith, and of a fiery burning Wrath of Pain and Shame, which is as a Fire that doth fecretly kindle in the Breads of thofe Reprobates, which oppofeth or de« fpifeth the Witnefs of the Spirit. 4. And this Fire which proceeded out of our Mouths, is an invifible and fpiritual Fire ; becaufe we being the Witnefs of the Spirit, we have to do only with the fpiritual and eternal Eftate of Mankind, and in this Regard it may be faid that Fire proceeded out of our Mouths. 5. Likewife in the 6th Verfe it is faid, Thefe have power to jhut heaven^ that it rain not, and power over waters, to turn them into blood, and to plague the earth as oft as they fleafe. Now you may remember how I fhewed before, in what Senfe the other two Witneffes of Water and Blood, did Ihut the Hea- ven, that it did not rain, and in what Manner they did turn Waters into Blood, and plague the Earth as oft as they pleafe. 6. Now thefe Witneffes of the Spirit have Power alfo to fhut the Heavens, that it rain not, and to turn Waters into Blood, but in another Nature •, for as the two-edged Sword of the Spirit was that Power given them, fo it was as a Fire that proceeded out of our Mouths •, fo likewife, it gave us Power to fliutthe Heavens of Mens Hearts, that it rain not » that is, after the Sentence of eternal Death upon them, it doth prevent the Motions of the Spirit, that did formerly arife from the Seed of Faith, which was as fpiritual and hea- venly Drops of Rain, upon the Souls of Men and Women, which they did receive by thofe good Motions, moving forth upon holy and religious Duties and good Conference, dif- courfing upon the Scriptures, which did much refrefh the Spirits of Men and Women, in the Hopes of everlafting Life. 7. But after the Sentence of Damnation is paft upon them, thole tVLotions which did ufe to refrefli their Spirits, in the Performance of thofe Duties aforefaid, lliall now be full of the Fear of eternal Death, that will dry up that Hope of Mercy, which did drop from the Heaven of Mens Hearts, which was as a great Rain to refrefh their Souls ; and in this Manner have we the two fpiritual Witneffes fhut the Hea- vens, that it did no6 rain. 8, Alfo of Revelation, Chap. u. 189 8. Alfo we have turned Waters into Blood, that is, by turning thofe Motions of Peace and Hope of Mens Souls, -which was as fwect Water unto them to drink, is now, by the Power of this Sentence and Declaration of ours, turned into Wrath, Envy, and Bloodfhed, defiring if tlicy could, to have our Bloods Ihed, for declaring fuch Things, which doth caufe the Waters of their own Souls to be turned into Blood. 9. And fo it becomes a fpiritual Plague unto their own Souls-: And as there was a turning of the natural Waters into Bloody by the Commiffion of Mofes^ which was the firfl: Record in Earth, fo likewife is there a real turning of the Waters of Mens Souls into Blood, by this Record of the Spirit, which is the third and lad Record in Earth. 10. For there is a Water of Life, which is a Water that proceedeth from the Spirit, which doth fatisfy or quench the Third of a Man's Soul, with Reference to the Hopes of an eternal Life of Bleffednefs, as there is a natural Water to quench the Third of the natural Body, as Chrift faid unto the Woman of Samaria^ If thou hadji ajked mCy I would have given thee water of life. 11. Which is plain and clear, that there is two Sorts of Wa^ ter, a natural and a fpiritual W^ater, as Chriji faith in another Place, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven j that is, except a Man be born of that Water which proceeds from the Spirit, which may be called a fpiritual Water, or a Water of Life, becaufe it doth purify the Soul, and make it clean, even as the natural Water doth purify and cleanfe the Flelh of tiie Body. 12. Now there is no Man but he hath fome of this fpiritual Water, which doth arife out of his Seed, which doth purify his Heart from fome Pollutions of the Flefh, which doth yield him fome Peace, which is as fair Water unto his Soul. 13. This is that Water which we the Witnefies of the Spirit do turri into Blood, and this is the fpiritual Meaning of the turning of the Waters into Blood. More might be faid in this Thing •, but, I fuppofe, it is enough for any Spirit that can difcern between Things that are natural, and Things that are fpiritual. C I] A P. ipo A True Interpretation CHAP. LXXXI. I, A GAIN it is faid, Verfe 7, And when they have x\ finijhed their tejlitnony, the heaft out of the hottomlefs -pit Jhall make war againft them^ &c. You may remember that I Ihewed before what this Beaft is, and what is meant by the bottomlefs Pit ; therefore I fhall only give you a Word or two, and Ihew what is meant by thefe Words, And after they had finijhed their tejlimony \ that is, after that the two Witnefles of Water and Blood had delivered their Teftimony •, that is, af- ter they had declared that Dodrine of Truth which did be- long unto their feveral Commiflions, which was Mofes and the Prophets, which was the Witnefs of the Water, did prophefy and declare that the Nation of the Jews were to believe their Report \ how that the Chriji, the Saviour of the World, was to come, but did not prefix any fee Time -, which made the Rea- fon of Man, which is the Beaft, to arife out of the bottomlefs Pit of Imagination, and make War with the Prophets, and overcame them, and killed them. 2. So likewife the Witnefs of the Blood, their Dodtrineand Declaration was to witnefs that the Chrifi, the Saviour of the World, was now come, and that the Rulers ^and People ought to believe in him, both thofe that had feen him, and thofe that had not feen him, elk there could be no AlTurance of ever- lafling Life to be had, but rather the Seal of eternal Death, if they did any Ways defpife, or fpeak Evil of their Declara- tion, or through Unbelief fhould ftumble at this Stone which is laid in Sion^ which is the head Corner-ftone, which many of the Rulers and Chief- Priefts of the Jews, did ftumble and fall upon through Unbelief ; which did caufe the Spirit of Rea- fon, the Beaft, to arife out of the bottomlefs Pit of their Ima- gination, to make War both againft the head Prophet of Pro- phets, and his Apoftles, and overcome him, and kill him, and many of them that did bear Witnefs unto him. 3. And this was the fame Seed that made War with the Witnefs of the Blood, as made War with the Witnefs of Wa- ter ; that is, the fame Spirit of Reafon, which is the Devil, which did arife from the fame bottomlefs Pit of Imagination. 4. So (p/* Revelation, Chap, ii. 191 4. So likewife, after we, tie two Witnefles of the Spirit, had delivered our Teftimony, which is this, that Jefus Chriji is the very true God, both Father, and Son, and Spirit, not confiding of three Perfons or Eflfences, but one only undivided Eflence and Perfon, in the Form of a Man, a glorious fpi- ritual Body, now feated in the higheft Heavens, in his perfonal, bright-burning Glory, and vertually in the loweft Hearts here on Earth, 5. Alfo it was given us to make known the Form and Na- ture of the right Devil, with the Place and Nature of Heaven and Hell, with the Perfon and Nature of Angels, and the Mortality of the Soul. 6. Thefe were the chief Points of Do6trine, which we the Witnefles pf the Spirit do declare j but many other heavenly and divine Secrets which doth arife from thefe fix Heads, with the Power of fealing in the Foreheads of the Eleft and the Re- probates, againft the coming of our Lord to Judgment, when he fhall fay unto the Seed of Faith, Come you bkjj'ed ; and to the Seed of Reafon, Go you curfed. 7. Therefore I would not have you, the Seed of Faith, to flart from your Hopes and Confidence in the Commiflion of the Spirit, no more than thofe did which did believe in the other two Commifiions of Water and Blood. 8. Therefore let Faith and Patience pofTefs your Souls for afhort Time •, for it cannot be long, becaufe God hath faid. Thai we are his lafi mejfengers^ and the witnejfes of the Spirit^ which muft have a little Time to fpread Truth in the World, before the End come. 9. And as John the Baptift was the laft Prophet of the Witnefs of Water ; therefore it was his Office to baptize with Water only ; yet was he the Fore-runner of the Witnefs of the Blood, whole Office was to baptize with the Holy Ghojiy and with fire. 10. So likewife are we the WitnefTes of the Spirit, theCon- clufion of all thofe Ceremonies and Ordinances which was fet up by the Witnefles of Water and Blood, and the Forerunners, or true Declarers, of the coming of the Lord to Judgment, becaufe there are no more to be fent from the Creator after u?, CHAP. ip^ A True Interpretation CHAP. LXXXII. I . AGAIN, they may be faid to have finifaed their tef- X\ timony, when as chey have declared their Mefiages and Doctrine for which they were fent ; therefore it was that the Prophets were fent on Mefiages to the Kings and Rulers of If- raeU to declare the Mefiages of the Lord, which, upon the finifliing of their Mefifages, the Spirit of Reafon, the Bead, in the Kings and Rulers of Ifrael^ did arife out of the bot- tomlefs Pit of their Imagination, as aforefaid, and wade war with them ^ and perfecutedy and killed the prophets. 2. So like wife, when Jefus and the Apoftles had declared their Mefiages and Doftrine to the Rulers and High-Priefts of Ifrael, the fame Beaft, or Spirit of Reafon^ did arife out of the bottomlefs Pit of their Imagination, and made War with the head Prophet of all, and overcame him, and killed him, and perfecuted and put to Death many of thofe that did witnefs unto him. 3. Thus you that can fpirituallydifcern, may underftand what is meant by thefinijhing of their tejlimony. 4. So likewife, we the Witnefles of the Spirit, after that we had delivered the MefTages where we were fent, and the Doc- trine, the Beafl: out of the bottomlefs Pit did arife, and make War with us, and did perfecute, and put us in Prifon, and would have killed us, if their Laws would have done it, as it did to the other two WitnefiTes of Water and Blood. 5. And this Bead was the Spirit of Reafon which arofe in our Accufers, and in the Lord-Mayor of the City of London, the bottomlefs Pit of their Imagination ; for wherefoever the bottomlefs Pit is fpoken of in Scripture, it is meant of the Imagination that proceeds from Reafon, the Devil. 6. And the Beafl: is always meant the Wifdom of Reafon, or the Seed of Reafon itfelf •, fo that when, or whomfoever doth perfecute Men for Confcience-fake, it may be called the leaji that doth afcend, or arife out of the bottomlefs pit of their dark Imaginations. 7. So that we the WitnefiTes of the Spirit may be faid to have inifhed cur teflimony, becaufe we have delivered the Subfi:ance af (jT Revelation, Chap. u. jpj of the Doftrine and MeiTages before the Beaft made War with us. 8. But, I would not have you to conceive that all the Re- velation of the Spirit was finifhed ; for the Revelation will hold as long as the Commiflion doth laft, which will be to the World's End, even as the Revelation of the other two •Witnefles did laft to the End of the appointed Time of their Commiflions, though the Dodlrine, or Meflages of them, were declared in few Words ; fo it is with us the WitnelTes of the Spirit. Thus, in (hort, I have given you what is meant by the finijhing of their tefiimony. CHAP. LXXXIII. i^ T N the next Place, from Verfe 8, I fliall fhew in what JL Senfe the Letter of the Scriptures may be called the ^ead bodies of the witneffes of the Spirit^ as well as they were the dead bodies of the two witneffes of water and blood ; becaufe it was the fame Spirit that gave them their Commiflions, as chofe us to be the Witneflfes, or Record of the Spirit. 2. Therefore the Letter of the Scriptures may be called the dead Bodies of the two Witneflfes of the Spirit j becaufe the fame Spirit which did bear Record in Heaven, which was the Spirit of Truth, did hide or cloath itfelf with the Letter or Declaration of the Prophets and Apoftles, which was the Water and the Blood ; fo that the Declaration or Record of the Spirit might come forth clear, and be a Witnefs unto the true God. 3. In that it is made able to unfold the Form and Nature of the Divine Being, which the Letter of the Scripture, which was the other two Witneflfes dead Bodies, which they fo much hinted at, but in very dark Sentences ; becaufe the Creator did fee that it was not neceflfary, that the other two Witneflfes of Water and Blood, fliould finifli the Myftery of God. ■ 4. For then would there have been but two Records in Earth, and fo not anfwerable to thofe three in Heaven, as aforefaid. Cc 5. And I|94 ^ Urue Interpretation 5. And as the Spirit of the Divine God was the Chief Agent, both vifibly and invifibly, aflifting the other two Re- cords on Earth of Water and Biood, aforefaid, fo hath the Divine Spirit fent forth a third Record, or Witnefs, fuitable to his own Nature, and for that Purpofe hath invefted them with a fpiritiial Power, and Declaration, and Dodlrine, without any vifible Ceremonies or outward Ordinances of Worfhip, ^s the other two Records had. 6. Becaufe there is no NeceiTity that the Witnefles of the Spirit Ihould fet up any vifible Forms of Worfhip-, becaufe the Spirit is the only Interpretation of Scriptures, and fo putteth Life into the dead Letter, which was the two Prophets dead Bodies, and makes them for to ftand upon their Feet. 7. In this Regard, the Letter of the Scriptures may be faid to be the dead Bodies of the WitnefTes of the Spirit ; be- caufe the fame Divine Spirit of Truth, that was in the Com- miflions of Water and Blood, and did affift them to bear witnefs unto that Truth, which was revealed unto them, ac- cording to the Tenor of their CommifTions. 8. But the Spirit and Life of that Letter hath lain fecretly hid in that Letter, which hath been as a Thing dead this many hundred Years. 9. Becaufe there was no Man that had, or hath the true Spirit, to give the true Interpretation of them, not until now, that the third Record on Earth did come forth, which is the Record of the Spirit, or the Witnefles of the Spirit. 10. So that thefpiritual Underftanding, or the faving Truths of the Scriptures, hath lain fecretly hid, as a Thing dead in the Letter of the Scriptures, which was the two Prophets dead Bodies, fo that the Letter of the Scriptures may be called the dead Bodies of the 'Witfi?ires pf the Spirit, 11. Becaufe our Commiflion was given by the fame Spirit of Truth as theirs were, that fpake that Letter, neither doth any Man V^J^'j kaow, or can interpret the Letter of the Scrip- tures, but the WitnefTes of the Spirit only, and in this Regard the Letter of the Scriptures may be ^called the dead Bodies of £he Witnefles of the Spirit, as it was the dead Bodies of the Witnefles of Water and Blood. So much concerning the 8th Verfe. . CHAP. of Revel ATioN, Chap. n. 195 CHAP. LXXXIV. I. A ND as for the 9th and loth Verfes, you may remem- X\ ber how I have opened them, and what Interpretation I have given of them before, and fo of all the Verfes follow- ing •, therefore, 1 fhall only fpeak a little of the nth Verfe» and fo conclude this Epiftle. But after three days and a half^ the Spirit of Life coming from God fhall enter into them, and they fhall fl and upon their feet. Now this Spirit of Life coming from God, is the Commiflion of the Spirit, or the third and laft Record on Earth, which is entered into the two dead Bodies, 'viz. the Letter of the Law and the Gofpcl. 2. Becaufe the Witneflcs of the Spirit have only the trufe Interpretation of the Scriptures, which true Interpretation is that Spirit and Life from God, which doth make the dead Letter to (land upon its Feet, with great Power, both in the inlightening of the Seed of -Faith, in the true Meaning of them, to their eternal Happinefs. 3. And on the contrary, it doth (land upon its Feet, with great Power unto the Seed of Reafon, in convincing of their Confciences that they are but Minifters of the Letter, which is a killing Letter ; for it killeth them with an eternal Death. ■ 4. And as that Seed of Reafon did kill that Spirit of Life that fpake that Letter, fo that now the Spirit of Life is come into them again, they will ftand upon their Feet, and kill the Spirit of Reafon with a Death eternal. 5. And this Spirit of Life from God did enter into the dead Letter of the Scriptures, when as he fent the WitnefTes of the Spirit, and gave them more Underftanding of his Mind in the Scriptures, than all the Men in the World. 6. Which Knowledge of the Scriptures was that Spirit of Life from God which entered in thofe dead Bodies, and giving the true Interpretation of them, which m.ade them for to ftand upon their Feet with great Power. 7. Alfo there was the two-edged Sword of the Spirit put into our Mouths, to cut down all thofe that doth oppofe or defpife the Interpretation of the Spirit, which doth -caufe the dead Letter to ftand upon its Feet with great Power and Au- C c 2 thority, t(j6 A 'True Interpretation thority, even ready to condemn thofe that contradifl the Sayings of that Letter. 8. This Thing we the Witnefies of the Spirit hath had great Experience of, which hath caufed great Fear to fall on them which faw them ; that is, thofe that hath feen the Wit- nefies of the Spirit, and read our Writings, and heard our Interpretations of the dead Letter of the Scriptures, which was the Prophets dead Bodies, as aforefaid, hath fo convinced fome, as to be filent, not oppofing, nor defpifing, nor receiving, but marvelling what thefe Things fhould mean. 9. Others again have been fo convinced with Wrath and Anger at the fpiritual Interpretation which the Witnefies of the Spirit hath given, that they have been damned to Eternity by them. 10. Others again have received the Interpretation, as Spirit and Life from God, to their eternal Happinefs. 1 1. So that the Spirit and Life from God is entered into the two Prophets dead Bodies, and makes them for to ftand upon their Feet, to the great Fear and Amazement of them which faw or heard of them, even to the Seed of Reafon, and to the Seed of Faith, the one having a Fear that proceeds from Light and Love, to their eternal Joy and Peace, and the other a Fear, which proceeds from Wrath and Darknefs, to their cndlefs Pain and Shame. 12. For this I would have the Seed of Faith to know, that every Commiflion which is given of God, is that Spirit and Life from God, becaufe none doth, or can truly know or interpret Scripture, but they that have a Commiflion from Heaven. 13. Therefore none could know the Mind of God but Mofes and Aaron, and thofe Prophets which were under that Com- miflion. ' 14. Neither could any Man truly interpret the Law, and the Prophets, but Chriji and his Apoftles, neither could any Man truly fay, now is fulfilled fuch and fuch Sayings of the Prophets, but that Spirit and Life which was in them, afore- faid. 15. So likewife there is no Man in the World at this Day, that doth truly know what is fulfilled of the Scriptures, and what of ILEVEt. ATlOl^, dap. ii; ipy what is not, but he who has the Commiflion oF the Spirit only. 1 6. Becaufe all the Learning which Reafon hath, can neyer know the fpirituai Meaning of the Scriptures, but this Spirit of Life from God only, which chofe us two to be the third and laft Record in Earth, or the cbofen WitnefTes of the Spirit, to give the true Interpretation of the Letter of the Scriptures, which was the two former Witnelfes dead Bodies of Water and Blood, as aforefaid. 1 7. And this is that Spirii of Life from God, which is entered into the two prophets dead bodies, and makes them for to Jiand upon their feet ; for the Letter of the Scriptures did never ftand upon its Feet this thirteen hundred and fifty Years, until now, in the Year 1651, that the Commiflion of the Spirit was given unto us two, becaufe there hath not been one true Interpreter of Scripture by Commiflion from God, not fince the Apoflles CommilTion, which did not continue above three hundred Years. i8. Therefore the Letter of the Law and the Gofpel hath lain as two dead bodies in the fireets of the great city ever fince, that is, in the Hearts of the Jews and the Gentiles, 19. But now the Spirit of Life from God is entered into them, by giving the Witnelfes of the Spirit the true Inter-' pretation of them, which no other Man has at this Day, neither will any Man have hereafter. 20. This doth caufe the two prophets dead bodies for to fiand upon their feet, which entered into the two prophets. dead bodies : for no Man can give the true Interpretation of Scrip- tures, but thofe that are chofen of God for that Purpofe. 21. Neither hath there been any Man chofen of God by Voice of Words, ever fince the Apoflles Commiffion, but us two only } neither could any Man give the true Interpretation of the Letter of the Scriptures, but us two only •, neither will God give it to any Man after us, while this World endures. 22. And this Voice of God given unto us two, is the Com- miffion of the Spirit, which is that Spirit of Life that came from God, which entered into the two prophets dead bodies^ namely, the Letter of the Law and the Gofpel, making them for ipS A True Interpretation for to (land upon their Feer, by giving the true Interpretation of them. 23. Becaufe no Man in the World at this Day doth know the true Foundations of the Scriptures, neither can give the true Interpretation of any one PJace of Scripture, which is of any high Concernment, but us two only, and thofe that hath it from us, or doth believe our Writings. 24. For there is no Man in the World at this Day that dotli know the Form and Nature of the true God, what it ■was from Eternity, or the Form and Nature of the right Devil. 25. Which are the two Foundations of all fpiritual Under- ftanding, and of the Letter of the Scriptures, upon which Foundation is built many other facred Myfteries, which hath Jain hid in the Letter of the Scriptures, ever fince the Foun- dation of this World was laid. 26. Which hath been much hinted at by the holy Prophets and Apoftles, but now, in a more clearer Manifeftation, it is made known unto the World by this CommifTion of the Spirit, which is the Spirit of Life from God, now in this laft Age, that is entered into the two prophets dead bodies^ and makes them for tofiand upon their feet. 27. With great Power and Authority both of the Seed of Faith, and of the Seed of Reafon : For there hath not been fuch flrivrng after the true Meaning of the Scriptures this thir- teen Hundred and fifty Years, as there hath been fince the WitnefTes of the Spirit came forth, none knowing the true God, nor the right Devil ; therefore could not give the true Interpretation of Scripture ; therefore could not make the dead bodies of thefe two prophets for to fiand upon their feet : But this Record of the Spirit being the Spirit of Life from God, is entered into the two prophets dead bodies, namely, the Letter of the Law and the Gofpel, it doth make them for to ftand upon their Feet, it being Words of Truth : For Truth is Spirit and Life from God, which giveth the true Interpre- tation of the dead Letter, whereby it flandeth up in the Con- fciences of Men with Life, and Power to fave, and to deftroy j that is, to blefs to Eternity, and curfe to Eternity. 28, And of Revelation, Chap. n. 199 28. And this is that Spirit of Life from God which is in the two Witneffes of the Spirit, which was given of God by Voice of Words unto us two, in the Year 1651, three Morn- ings together ; and this Commiffion of the Spirit is that Spirit of Life from God^ that is entered into the dead Letter of the Scriptures, by giving the true Interpretation of them, as may be feen by thofe Books of ours, called, A Tranfcendent Spiri- tual Treatife, and Tbe Mortality of the Soul, and The Divine Looking-GlafSy and now in this Book, being The Interpretation of the Eleventh Chapter of the Revelation, with many other Places of Scriptures interpreted, which never was revealed to any, but unto the Witnefles of the Spirit, which is that Spirit of Life from God, that is now entered into the two prophets dead bodies j making them for to fiand upon their feet, none having the true Interpretation of the Scriptures but us two only, as will appear to the Seed of Faith, which doth hear and underftand it, to their eternal Happinefs •, and to the Seed of Reafon, that doth hear, and not underftand it, to their endlefs Pain and Shame. So much concerning thq Witneffes of the Spirit, and the Conclufion of this Epirdc. Lodoivicke Muggkton, FINIS. A TRUE INTIERFRIETATION OF ALL THK CHIEF TEXTS, AND MYSTERIOUS SAYINGS AND VISIONS OPENED, OF THE WHOLE BOOK OF THE REVELATION OF ST. JOHN; Wherebi) is unfolded and plainly declared, THOSE WONDERFUL DEEP MYSTERIES AND VISIONS INTEPRETEDj CONCERNING THE TRUE GOD, THE ALPHA AND OMEGA, WITH VARIETY OF Other heavenly Secrets which have never been opened nor revealed to any Man^ since the Creation of the World to this Day, until now. »v LODOWICK^IUGGLETON, One of the Two last commissionated Witnesses and Prophets of the only high, ifiunortal, glorious GOD, Christ Jesus. HonUon : FIRST PRINTED FOR THE AUTHOR IN THE YEAR 1665; PRINTED BY SUBSCRIPTION IN 1 746, AND RE-PRINTED BV SUBSCRIPTION IN- 1808. THE NAMES OF THE SUBSCRIBEBS. B Miss Bowen c Mrs. Mary Collier Mr. Collins Mr. Crundw«ll D Mr. Daniel Deal Mr. Charles Deal Mr. Robert Dawson. Mrs. Dormal E Mrs. Evans Mr. Elgar F Mr. Thomas Fever Mr. Joseph Fleming Mr. James Frost G Mr. Joseph Gandar Mrs. Sarah Gandar Mr. Graham Miss Garrett Mr. Hack Mr. Holmes U K Mr. Kingsnorth L Mr. Leper M Mr. Robert Mills Mr. Thomas Pickersgill Mr. Pearson Miss Frances Phillips R Mr. Reed Mr. William Robinson Mr. Robert Robinson Mr. George Robinson S Mr. George Smith Mrs. Smith Mr. Spooner Mr. Silcox T Mr. Richard Tyley Mr. Thomas Tregunno Mr. John Tregunno Mr. Abraham Tregunno Miss Mary Twinn V Mr. William Vincent, Sen. Mr. William Vincent, Jun. w Mr. Edward Wade Mr. William White. Mr. Windsor Mr. Wood Mr. WalUs Mrs. Wilthew Mr, John Williams. TO MY WORTHY FRIEND, MR. LODOWICK MUGGLETON, UPON HIS INTERPRETATION OF THE BOOK OF THE REVELATIONS^ Much Honoured, ■JT was my great jool happiness to see -*■ Part of this your unveikil mysJery, 'Ere 10 the censures of the worKi it went. Or open lay upan the continent : AniUn that part, methoii^ht I