A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…

14. In these Epistles, there is a Divine stamp, bearing forth an efficacy in the manner of pressing all these things. And we will see, 1. Authority in what is spoken, 2. Evident plainness and clearness, 3. Seriousness and vehement earnestness in pressing what He presseth. Indifferency and coldness in speaking of weighty things, is most unsuitable in a Minister. 4. There is love and affectionate tenderness to them to whom He speaketh; ye•, even in the sharpest rebukes, He prudently intimateth the same, that He be not mistaken. Ministers have gained much, when Hearers are convinced that they seek their good in the sharpest words: and their way would be such, as, without affect••ion, may evin•e that in the Consciences of Hearers. 5. There is much (O how much •) wisdom in His pre•••ting ⟨p. 264⟩commendations, in His differencing the guilty from the innocent, in His choosing such threatenings and motives as may gain most upon these He dealeth with respectively, and not using the same to all.

14. In these Epistles, there is a Divine stamp, bearing forth an efficacy in the manner of pres•ing all these things. And we will see, 1. Authority in what is spoken, 2. Evident plainnesse and clearnesse, 3. Seriousnesse and vehement earnestnesse in pressing what He presseth. Indifferency and coldnesse in speaking of weighty things, is most unsuitable in a Minister. 4. There is love and affectionate tendernesse to them to whom He speaketh; ye•, even in the sharpest rebukes, He prudently intimateth the same, that He be not mistaken. Ministers have gained much, when Hearers are convinced that they seek their good in the sharpest words: and their way would be such, as, without affect••ion, may evin•e that in the Consciences of Hearers. 5. There is much (O how much •) wisdom in His pre•••ting ⟨p. 264⟩commendations, in His differencing the guilty from the innocent, in His choosing such threatnings and motives as may gain most upon these He dealeth with respectively, and not using the same to all.

15. His stile of speaking, is sweet and Heavenly, yet plain and familiar: It hath a sweet stateliness in it, and is far from trivial expressions, which may make the matter spoken weightless; yet is it plain and equable; because now He is speaking to edification in practical things, Therefore doth He abstain from the dark manner of expressions, which afterward He useth in the following Prophecy. But, 1. His plainest words are most significant, massive, and apposite. 2. The titles that are given to Himself, are stately: weighty expressions and titles of God, and of Jesus Christ, become the preaching of the Gospel well; and and are useful to keep up the reverend estimation which Hearers ought to have of Him. It is suitable usually to name Him so, as at the mentioning of Him, it may appear that the heart is affected with the excellency that is in Him; and that the man doth not speak of that glorious Majesty, as of other subjects: even as Ambassadors should give honourable titles to their Masters. 3. The similitudes are pertinent and grave, serving more to illustrate the matter and make it plain, than to please the ear and tickle the understanding, as the comparing of Christs Righteousness to gold and raiment, and the closing of the Covenant, or believing in Him, to buying, opening, &c. which manner is useful to people; and that way of speaking in Parables, was much used by the Lord, who also interpreted them to His Disciples, to make the significancy thereof the more to appear. 4. He doth ever express Heaven by some notable borrowed and various expression, thereby to commend the same: partly, because it is a great advantage to have Hearers in love with it; partly, because more proper expressions will not always so clearly, fully, and to the life, suit, and hold forth the thing that is to be spoken of: whence it cometh to pass, that sometimes there is an allowance granted to use borrowed expressions in such cases.

15. His stile of speaking, is sweet and Heavenly, yet plain and familiar: It hath a sweet statlinesse in it, and is far from triviall expressions, which may make the matter spoken weightlesse; yet is it plain and equable; because now He is speaking to edification in practicall things, Therefore doth He abstain from the dark manner of expressions, which afterward He useth in the following Prophecy. But, 1. His plainest words are most significant, massie, and apposite. 2. The titles that are given to Himself, are stately: weighty expressions and titles of God, and of Jesus Christ, become the preaching of the Gospel well; and and are usefull to keep up the reverend estimation which Hearers ought to have of Him. It is suitable usually to name Him so, as at the mentioning of Him, it may appear that the heart is affected with the excellency that is in Him; and that the man doth not speak of that glorious Majesty, as of other subjects: even as Ambassadours should give honourable titles to their Masters. 3. The similitudes are pertinent and grave, serving more to illustrate the matter and make it plain, than to please the ear and tickle the understanding, as the comparing of Christs Righteousnesse to gold and raiment, and the closing of the Covenant, or believing in Him, to buying, opening, &c. which manner is usefull to people; and that way of speaking in Parables, was much used by the Lord, who also interpreted them to His Disciples, to make the significancie thereof the more to appear. 4. He doth ever expresse Heaven by some notable borrowed and various expression, thereby to commend the same: partly, because it is a great advantage to have Hearers in love with it; partly, because more proper expressions will not alwayes so clearly, fully, and to the life, sute, and hold forth the thing that is to be spoken of: whence it cometh to passe, that sometimes there is an allowance granted to use borrowed expressions in such cases.

16. We will find an orderly method in all the Epistles. There is indeed no affected curiosity, neither are there any Philosophic terms made use of; yet, method being useful in it self, to clear the matter, and to help Hearers to conceive and retain what is said (and so, subservient to edification) our Lord doth also condescend to that way. Therefore, in general, we see all these Epistles have, 1. A Preface, 2. A Narration, 3. A Conclusion; as if He had purposely cast them in one mould. More particularly, we see, He beginneth them all with this, Thus saith he, &c. Thereby to evince it to be His Word. A main thing to be adverted to, as the foundation both of Preaching and Application, that it may be made out, at first, to be warranted by the Lord; and so to be His Word, as if He Himself were speaking. 2. He proposeth in them all, some stately stile and title of Himself: which is also a main thing to be adverted to in Preaching, that at the entry, both Ministers and Hearers may be affected with the Majesty of Him, who is Master of the Ordinances, by some serious, grave, and weighty insinuation, Thereby to dispose both for the more fit speaking and hearing. 3. He doth begin at these things which are more general, and belong to information, as in letting them know their case, and His thoughts of them: then he cometh to particulars. 4. In particulars He premitteth clear discoveries and convictions of sin, to exhortations, to duties, and offers of the Gospel: and He premitteth exhortations to motives, whereby He presseth them. And lastly, He closeth with what is most pathetic and affectionate, either in way of threatening or promise, having that weighty admonition added, He that hath ears to hear, let him hear, &c. and so He beginneth by working them up to some serious composed frame of spirit, and closeth with some affectionate impressing of the thing upon them in the most pathetic manner. Although this here, be most in application; yet we conceive that this order of proposing what is more general and doctrinal, and which serveth to the clearing of the judgement in the first place, and the subjoining of what is more convincing, pathetic, and affectionate which is done by way of use and application in the last place, That thereby hearers may be dis-missed with some impression of the thing; this order, we say, may be well gathered hence.

16. We will find an orderly method in all the Epistles. There is indeed no affected curiosity, neither are there any Philosophick terms made use of; yet, method being usefull in it self, to clear the matter, and to help Hearers to conceive and retain what is said (and so, subservient to edification) our Lord doth also condescend to that way. Therefore, in generall, we see all these Epistles have, 1. A Preface, 2. A Narration, 3. A Conclusion; as if He had purposely casten them in one mould. More particularly, we see, He beginneth them all with this, Thus saith he, &c. Thereby to evince it to be His Word. A main thing to be advered to, as the foundation both of Preaching and Application, that it may be made out, at first, to be warranted by the Lord; and so to be His Word, as if He Himself were speaking. 2. He proposeth in them all, some stately stile and title of Himself: which is also a main thing to be adverted to in Preaching, that at the entry, both Ministers and Hearers may be affected with the Majesty of Him, who is Master of the Ordinances, by some serious, grave, and weighty insinuation, Thereby to dispose both for the more fit speaking and hearing. 3. He doth begin at these things which are more generall, and belong to information, as in letting them know their case, and His thoughts of them: then he cometh to particulars. 4. In particulars He premitteth clear discoveries and convictions of sin, to exhortations, to duties, and offers of the Gospel: and He premitteth exhortations to motives, whereby He presseth them. And lastly, He closeth with what is most pathetick and affectionate, either in way of threatning or promise, having that weighty admonition added, He that hath ears to hear, let him hear, &c. and so He beginneth by working them up to some serious composed frame of spirit, and closeth with some affectionate impressing of the thing upon them in the most pathetick manner. Although this here, be most in application; yet we conceive that this order of proposing what is more general and doctrinal, and which serveth to the clearing of the judgement in the first place, and the subjoyning of what is more convincing, pathetick, and affectionate which is done by way of use and application in the last place, That thereby hearers may be dis-missed with some impression of the thing; this order, we say, may be well gathered hence.

17. In all this, the Lords way holdeth forth His great design of gaining them to whom He speaketh: so as it satisfieth Him not to exonete Himself (to speak so of Him) in doing ⟨p. 265⟩of His duty; but He is zealous to get His message received; and, in sum, to get them saved: therefore weightily doth He follow it, inviting, exhorting, pressing and protesting as unwilling to be refused. This indeed is a fountain-qualification of a Preacher, to be travelling in birth till Christ be formed in hearers; and so to Preach to them, as hungering and thirsting for their Salvation, and not having only before him the proposing of some profitable matter, or the handling of some point exactly; nay, not only his own exoneration, and the justifying of God by making the hearers inexcusable; but a single serious desire to have them gathered and espoused to Christ; that the proud may be humbled, the hypocrite convinced, and the Word made the savour of life unto life unto them according to their case. This, I say, is a fountain-qualification, from which many other qualifications do flow, it being seldom in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savour, and, in the finest words, often to have but little weight.

17. In all this, the Lords way holdeth forth His great design of gaining them to whom He speaketh: so as it satisfieth Him not to exonete Himself (to speak so of Him) in doing ⟨p. 265⟩of His duty; but He is zealous to get His message received; and, in sum, to get them saved: therefore weightily doth He follow it, invi•ing, exhorting, pressing and protesting as unwilling to be refused. This indeed is a fountain-qualification of a Preacher, to be travelling in birth till Christ be formed in hearers; and so to Preach to them, as hungering and thirsting for their Salvation, and not having only before him the proposing of some profitable matter, or the handling of some point exactly; nay, not only his own exoneration, and the justifying of God by making the hearers inexcusable; but a single serious desire to have them gathered and espoused to Christ; that the proud may be humbled, the hypocrite convinced, and the Word made the savour of life unto life unto them according to their case. This, I say, is a fountain-qualification, from which many other qualifications do flow, it being seldome in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savour, and, in the finest words, often to have but little weight.

18. We may gather here, That a Minister should hold forth the Authority of the Ordinance and Word, and of Him in whose Name he speaketh; and ought to take it upon him, not from supposed weight in himself, or addition to it by his gifts; but upon this account, that it is the Lords message, Thus saith he, &c. being that which giveth himself confidence and boldness in the delivery thereof, and which ought also to make it have weight upon others; yea, it followeth from this, that whatever a Minister be in himself, and whatever his thoughts be of himself and of his gifts; yet, being called to carry the Lords Message, he ought so to carry in it, as not to lessen the Masters Authority, by his fainting and discouraging apprehensions of his own inability and unworthiness, and by his heartless and languid way of speaking; but, to speak it as the Oracles of God ought to be spoken, and as having weight in it self, for the vindicating thereof, although he be weightless: and that therefore there ought to be an eye to him for weight thereto, and a through-clearness that the thing which is spoken in the Name of the Lord is His Truth and Message, without which there can be no great confidence in saying, Thus saith the Lord, and with which a Minister may boldly and authoritatively speak.

18. We may gather here, That a Minister should hold forth the Authority of the Ordinance and Word, and of Him in whose Name he speaketh; and ought to take it upon him, not from supposed weight in himself, or addition to it by his gifts; but upon this account, that it is the Lords message, Thus saith he, &c. being that which giveth himself confidence and boldnesse in the delivery thereof, and which ought also to make it have weight upon others; yea, it followeth from this, that whatever a Minister be in himself, and whatever his thoughts be of himself and of his gifts; yet, being called to carry the Lords Message, he ought so to carry in it, as not to lessen the Masters Authority, by his fainting and discouraging apprehensions of his own inability and unworthinesse, and by his heartlesse and languid way of speaking; but, to speak it as the Oracles of God ought to be spoken, and as having weight in it self, for the vindicating thereof, although he be weightlesse: and that therefore there ought to be an eye to him for weight thereto, and a through-clearnesse that the thing which is spoken in the Name of the Lord is His Truth and Message, without which there can be no great confidence in saying, Thus saith the Lord, and with which a Minister may boldly and authoritatively speak.

19. As Preaching would be undertaken and begun with an eye to God; so both in the carrying on thereof, and in the expecting of fruits thereby, the weight would be still left upon the Lord: and Ministers would beware of attributing any efficacy, either to the warmness of their own frame in speaking, or to their liberty in pressing any point, or to the plainness and weightiness in their manner of proposing or pressing the same, as if that had any influence (as from them) to give the Word weight and Authority upon Hearers; but still the efficacy would be acknowledged to be from the holy Ghost, therefore, is that word always at the close, He that hath ears to hear, let him hear What the Spirit saith. Whereby, as at the entry the instrument is laid by, and the Lords Authority held forth as only to be acknowledged by thus saith the Lord; so in the close, the Minister, even when in the most affectionate temper and frame, is to leave what is spoken, as weighty only upon this account, that it is the Spirit who speaketh, and who only can make it effectual: and the more singly this be done, the more weighty will it be; and thus weighty preaching differeth from the most powerful rhetoric that can be. See somewhat to this purpose, Chap. 10. vers. 4.

19. As Preaching would be undertaken and begun with an eye to God; so both in the carrying on thereof, and in the expecting of fruits thereby, the weight would be still left upon the Lord: and Ministers would beware of attributing any efficacy, either to the warmnesse of their own frame in speaking, or to their liberty in pressing any point, or to the plainnesse and weightinesse in their manner of proposing or pres•ing the same, as if that had any influence (as from them) to give the Word weight and Authority upon Hearers; but still the efficacy would be acknowledged to be from the holy Ghost, therefore, is that word alwayes at the close, He that hath ears to hear, let him hear What the Spirit saith. Whereby, as at the entry the instrument is laid by, and the Lords Authority held forth as only to be acknowledged by thus saith the Lord; so in the close, the Minister, even when in the most affectionate temper and frame, is to leave what is spoken, as weighty only upon this account, that it is the Spirit who speaketh, and who only can make it effectuall: and the more singly this be done, the more weighty will it be; and thus weighty preaching differeth from the most powerfull rethorick that can be. See somewhat to this purpose, Chap. 10. vers. 4.

20. In the general, we may see, that Application is the life of Preaching; and there is no less study, skill, wisdom, authority and plainness necessary in the applying of a point to the Consciences of Hearers, and in the pressing of it home, than there is required in the opening of some profound truth: and therefore Ministers would study the one as well as the other. Much of these Epistles is delivered in the second person, I know thy works, I counsel thee to repent, &c. for this end, that they might know it was them particularly that he meant. It is much for Ministers to get the Word levelled at Hearers, so as to make them know that it is they who are reached; and that it is not only these that at first it was written to, or these to whom Christ and the Apostles did immediately Preach that this Word belongeth; but that equally it belongeth to them, even to them who now hear it. Hearers are often ready to shift-by the most particular words, much more when they are more shortly and generally touched. Hence, Preaching is called persuading, testifying, beseeching, entreating, or requesting, exhorting, &c. All which, import some such dealing in Application: which is not only a more particular breaking of the matter; but a directing ⟨p. 266⟩it to the Consciences of the present Hearers. And in this especially doth the faithfulness, wisdom, and dexterity of the Preacher, and the power and efficacy of the gift appear. This is to fulfil or fully to preach the Word of God (a very significant and much used phrase, Rom. 15.17. Col. 1.25. 2 Tim. 4.7. a thing also desiderated in Sardis, Chap. 3.) or to make a full proof of the Ministry, that is, when a Minister extendeth himself to the uttermost in his pains, seriousness and exercise of his gift, to be at the yondmost of the Peoples edification; and, as it is, Acts 14.2. to speak so as many may be made to believe: an excellent copy whereof, is in Paul, Coloss. 1.28, 29. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, whereunto I also labour, striving according to his working, which worketh in me mightily. And,

As you know how we exhorted, and comforted, and charged every one of you, (as a father doth his children) We conceive therefore, that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers, if Ministers after the more general part of their Doctrine, and at their entry to make Application thereof, should pause a little, and by some serious and grave advertisement, put the people in mind, that even this Word so applied, or to be applied, is the Word and Message of God to them in particular, and as necessarily requisite to the office of a Pastor as the former general opening of the truth was: for, Hearers are often ready to take more liberty in shifting of Application, as if what were even so spoken warrantably, were not equally the Lords Word with the general truth opened-up. Thus we see Paul, after his opening up of general truths, Act. 13. when he cometh to make Application, putteth his Hearers to it by this Word, vers. 26. Men and brethren, to you is the word of this Salvation sent, &c. And as it is the main part of a Pastoral gift, dexterously to feed by Application; so are they the most thriving Christians, who, as new born babes, drink in the Word so applied, and take it home to themselves, and their own Consciences, as they do receive the general truths by their judgements. Which showeth, that both Ministers and People have the greater cause to be watchful and solicitous concerning this main mean of edification, to wit, particular Application.

As you know how we exhorted, and comforted, and charged every one of you, (as a father doth his children) We conceive therefore, that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers, if Ministers after the more generall part of their Doctrine, and at their entry to make Application thereof, should pause a little, and by some serious and grave advertisement, put the people in minde, that even this Word so applied, or to be applied, is the Word and Message of God to them in particular, and as necessarily requisite to the office of a Pastor as the former general opening of the truth was: for, Hearers are often ready to take more liberty in shifting of Application, as if what were even so spoken warrantably, were not equally the Lords Word with the generall truth opened-up. Thus we see Paul, after his opening up of generall truths, Act. 13. when he cometh to make Application, putteth his Hearers to it by this Word, vers. 26. Men and brethren, to you is the word of this Salvation sent, &c. And as it is the main part of a Pastorall gift, dexterously to feed by Application; so are they the most thriving Christians, who, as new born babes, drink in the Word so applied, and take it home to themselves, and their own Consciences, as they do receive the general truths by their judgements. Which sheweth, that both Ministers and People have the greater cause to be watchfull and solicitous concerning this main mean of edification, to wit, particular Application.

LECTURE I.

CHAP. IIII.

Vers. 1. After this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me, which said, Come up hither, and I will show thee things which must be hereafter. 2. And immediately I was in the spirit, and behold, a throne was set in heaven, and one sat on the throne. 3. And he that sat, was to look upon like a jasper, and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

Vers. 1. AFter this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me, which said, Come up hither, and I will shew thee things which must be hereafter. 2. And immediatly I was in the spirit, and behold, a throne was set in heaven, and one sat on the throne. 3. And he that sat, was to look upon like a jasper, and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

Followeth that part of this Book, which is properly Prophetical: for, John now hath a second call to come up, that he may have things which were to be hereafter shown unto him. Before we speak particularly to the words, it will be fit to premit somethings in reference to the Prophetical part which followeth, for our more easy and clear uptaking thereof and proceeding therein.

FOlloweth that part of this Book, which is properly Prophetical: for, Iohn now hath a second call to come up, that he may have things which were to be hereafter shown unto him. Before we speak particularly to the words, it will be fit to premit somethings in reference to the Prophetical part which followeth, for our more easie and clear uptaking thereof and proceeding therein.

First, It is to be remembered, that on Chapter 1. vers. 19. we did divide this Book in three sorts of things, to wit, 1. the things that then were. 2. The things which John had seen in his time. 3. The things which were to come thereafter. The first sort of things, have been already spoken unto in the second and third Chapters. That part ⟨p. 267⟩of the prophecy which followeth, must then contain the other two, to wit, the things which John saw in his time, and which were to follow after that: both these are comprehended under this expression, things which must be hereafter, vers. 1. for, that phrase, is not to be taken strictly, as if all that followeth were prophesies of things and events following the time of Johns having this Revelation manifested to him; because we will see in the sixth and twelfth Chapters the prophecy beginneth at the rise of the Gospel, and the white horse his beginning to conquer, and the woman's travelling under persecution; both which, came some length before this Revelation was written. Therefore they are said to be the things which were to be thereafter: not because there was nothing of these events already come to pass, or begun to be fulfilled, as the former reason cleareth; but because the great part of them were of that nature, and also because the events which John had seen to be fulfilled in their beginnings, were but in perfecting, and so, in some respect, might be said to be to come thereafter also: upon which grounds, the whole Book was called a prophecy, Chapter 1. vers. 3. And so when this Book is divided in two parts, the things which John saw, that is, the things which were in his time, are comprehended under one expression with things that were to come. Again, when it is divided in three sorts of things, as in Chapter 1. vers. 19. things to come, are taken more properly and strictly, as comprehending only such things as were for the time to be fulfilled. And this is the reason why sometimes it is divided in two, sometimes in three parts; yet both to one purpose.

First, It is to be remembred, that on Chapter 1. vers. 19. we did divide this Book in three sorts of things, to wit, 1. the things that then were. 2. The things which Iohn had seen in his time. 3. The things which were to come thereafter. The first sort of things, have been already spoken unto in the second and third Chapters. That part ⟨p. 267⟩of the prophesie which followeth, must then contain the other two, to wit, the things which Iohn saw in his time, and which were to follow after that: both these are comprehended under this expression, things which must be hereafter, vers. 1. for, that phrase, is not to be taken strictly, as if all that followeth were prophesies of things and events following the time of Iohns having this Revelation manifested to him; because we will see in the sixth and twelfth Chapters the prophesie beginneth at the rise of the Gospel, and the white horse his beginning to conquer, and the womans travelling under persecution; both which, came some length before this Revelation was written. Therefore they are said to be the things which were to be thereafter: not because there was nothing of these events already come to passe, or begun to be fulfilled, as the former reason cleareth; but because the great part of them were of that nature, and also because the events which Iohn had seen to be fulfilled in their beginnings, were but in perfecting, and so, in some respect, might be said to be to come thereafter also: upon which grounds, the whole Book was called a prophesie, Chapter 1. vers. 3. And so when this Book is divided in two parts, the things which Iohn saw, that is, the things which were in his time, are comprehended under one expression with things that were to come. Again, when it is divided in three sorts of things, as in Chapter 1. vers. 19. things to come, are taken more properly and strictly, as comprehending only such things as were for the time to be fulfilled. And this is the reason why sometimes it is divided in two, sometimes in three parts; yet both to one purpose.

Secondly, The great subject and matter of all that is coming, is comprehended in this word, I will show thee things which must be hereafter: which is not to be extended to all events that were to fall out to the world, but to chief events that were to fall out in the Church, as concerning her thriving, persecution, &c. and what was to befall the enemies thereof unto the end of the world. Also it is to be observed, according to the former advertisement, that we are not to fix the beginning of these events at the time of John his having this Prophecy revealed to him, but are to begin with the Gospels rise, and the first preaching thereof unto the Gentiles after Christs Ascension, which we conceive is comprehended under that expression, the things which John had seen, Chap. 1.19. as was said.

Secondly, The great subject and matter of all that is coming, is comprehended in this word, I will shew thee things which must be hereafter: which is not to be extended to all events that were to fall out to the world, but to chief events that were to fall out in the Church, as concerning her thriving, persecution, &c. and what was to befall the enemies thereof unto the end of the world. Also it is to be observed, according to the former advertisement, that we are not to fix the beginning of these events at the time of Iohn his having this Prophesie revealed to him, but are to begin with the Gospels rise, and the first preaching thereof unto the Gentiles after Christs Ascension, which we conceive is comprehended under that expression, the things which Iohn had seen, Chap. 1.19. as was said.

Thirdly, The Prophetical part of this Book, is ordinarily divided in six visions, or six prophesies: for, when it is divided in seven, the first three Chapters are accounted one. Now whither we call them visions or prophesies, it is not much upon the matter; for, every vision comprehendeth a distinct prophecy, and contrarily; so that it will come to the same thing. When they are accounted seven, they are thus reckoned: The first vision, is in Chapters 1, 2, and 3. The second, is in Chapters 4, 5, and 6. The third, is in Chapters 7, 8, 9, 10, and 11. The fourth vision, is in Chapters 12, 13, 14. The fifth is, in Chapters 15, and 16. The sixth, is in Chapters 17, 18, 19. And the seventh, is in Chapters 20, 21, and 22. to the end of what is Prophetical. But of this division, we will speak more particularly, Chapter 6. Lecture 1.

Thirdly, The Prophetical part of this Book, is ordinarily divided in six visions, or six prophesies: for, when it is divided in seven, the first three Chapters are accounted one. Now whither we call them visions or prophesies, it is not much upon the matter; for, every vision comprehendeth a distinct prophesie, and contrarily; so that it will come to the same thing. When they are accounted seven, they are thus reckoned: The first vision, is in Chapters 1, 2, and 3. The second, is in Chapters 4, 5, and 6. The third, is in Chapters 7, 8, 9, 10, and 11. The fourth vision, is in Chapters 12, 13, 14. The fifth is, in Chapters 15, and 16. The sixth, is in Chapters 17, 18, 19. And the seventh, is in Chapters 20, 21, and 22. to the end of what is Prophetical. But of this division, we will speak more particularly, Chapter 6. Lecture 1.