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destroyed with a final and eternal destruction, those kings, captains, and great men aforesaid ; now the great God and all his army of saints, who are the fowls of heaven, shall sup with the flesh of these men, aforesaid. That is, they shall eat their flesh, not with their teeth, but their spirits shall feed upon their eternal damnation with joy and delight, so that their souls shall be satisfied, or filled with their flesh. For the fowls of heaven shall feed upon their eternal damnation in their minds, even as men do upon the tenderest flesh that is with their teeth; and their spirits will be as well satisfied with their destruction, as men's hungry stomachs are with sweet flesh.
So that there is a spiritual eating of the flesh of kings, and captains, and the flesh of mighty men in their destruction, as there is a spiritual eating of the flesh of Chirst, and drinking his blood to their eternal joy and happiness.
And this kind of supper are the faints invited unto, that they may sup with the great God, for they shall have the same flesh to eat as he hath, and as he is fatiffied in eating their flesh, so shall they.
CH A P. LXXVIII.
ERSE 19. And I saw the beast, and the kings of the earth, and their
armies gathered together, to make war against him that sat on the horse, and against bis army.
This nineteenth verfe signifies the same things as the eighteenth verse doth, only John saw the beast and those kings muster up their army together, to fight with him upon the horse, and against his army; but he that fate upon the horse was Christ, and his army that followed him were the faints, and his horse was a white horse, and all his army fate upon white horses also, as I shewed before. But he that fate upon the horse was too hard for the beast and the kings of the earth, iso that the beast was taken, as in verse 20.
And the beast was taken, and with him the false prophet, that wrought miracles before him, with which be deceived them that bad received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone. This beast and false prophet signify the civil power, and the ecclesiastical, or spiritual power; for the beast signifies the temporal power, and the false prophet signifies the spiritual power, for these two always commited fornication together, and in all ages they joined together to perfecute the prophets, apostles, saints, and Christ himself, and so they will do to the end of time. And John seeing by the eye of faith and revelation, the end of the world, he saw also the beast and the false prophet taken ; that is, he saw the whole temporal power of this world, and the whole spiritual power of this world, who joined together in false worship, and in persecuting the saints, John saw them both taken, and they were both cast alive into a lake of fire burning with brimstone. So that this spirit of the beast shall remain in its feed to the end of the world, and the spirit of the false prophet shall remain in its feed to the end of the world; so that they may both be cast alive into a lake of fire burning with brimstone, with all those that received the mark of the beast, and that did worship his image.
Verse 21. And the remnant were Nain with the sword of him that sat upon the borse, which sword proceeded out of his mouth; and all the fowls were filled with their flesh. The remnant that were Nain, signifies all those that were of the beast's and false prophet's mind, yet did not gather themselves together to the beast's army, but they were as it were a remnant left behind as a reserve, as it is a custom for generals of armies to leave a remnant behind as a reserve; but if the general's army be beaten, and he taken, the remnant will quickly be destroyed by him that overcometh. So it is with Christ, when he hath taken the beast and False prophet, and cast them alive into a lake of fire burning with brimstone, and when he had spoiled the kings of the earth, and the captains, and the mighty men of war, and all the common foldiers, who had received the mark of the beast in the forehead, or in the right hand, it was an easy matter for him that fat upon
the horse to slay the remnant with the sword that goeth out of his mouth. In fine, the Naying of the remnant with the sword it was to cast the remnant, and the kings, and captains, and mighty men, and all, both great and small, into a lake of fire burning with brimstone, with the beast, and the falle prophet. So that all the saints, which are called by the spirit, the fowls of heaven, they were all filled with their Aesh, so that the faints shall never hunger or thirit more, but shall be fully satisfied in their damnation, who always made the saints to hunger and thirst after peace and quietness; and to reign with God their king and redeemer, in that eternal felicity, joy and glory, where is all satisfaction that can be had, where there will be no hunger nor thirst, but a continual increase of new joys for evermore. So much for the interpretation of this nineteenth chapter.
C H A P. LXXIX.
HEN I had gone through this book of the Revelation of St. John, I
found many things in it exceeding mysterious, even as a sealed book, as it were impossible for any one to interpret, yet through the assistance of the revelation of the spirit of faith, I having the knowledge of those two foundations the scritures standeth upon before, to wit, the knowledge of the true God, and the right devil; so that from these two foundations all the chief and great mysteries, and hard sayings in that book have been opened unto me, and I have given the interpretation of all the chief matters of concernment in that book, first and last, yet but very short, considering the variety of mystical fayings in that book of John's Revelation:
But when I had seriously considered, and understood the hight and depth of these heavenly sayings of John concerning the true God, the Alpha and Omega, the first and the last, that was dead, and is alive, and behold he liveth for evermore ; with many other heavenly mysteries which were in my heart, which I understood, but I had not words in myself to set it forth, and to declare it to others, that they might understand these mysteries also; yet nevertheless I thought it was better to exprcs these heavealy secrets as well as I could, rather than to bury them with myself alone. So that whoever doth read this teatise of the Interpretation of this book of the
Revelation of St. John, 1 lay they must take it as it is, and let them remember that God seldom chofe learned men to declare the mysteries of his kingdom; but let that pass. When I had weighed and pondered in my mind this great mystery of God, that God became flesh, I was moved in my mind to express myself thus
Ob Lord God of truth, thou that wert from eternity, and badst thy being of thyself, a spiritual body in form like a man; thou who knowest no begining of thyself, neither dost thou know any ending of thyself, yet thou by thy own wisdom and power, became very man, cloathing thy Spiritual body with pure human flesh, only the life of that body was no other but the God-head life, so that thou madest thyFelf a little lower than the angels; also thou madeft thyself capable to suffer the pains of death by thy own creatures, and so thy vesture was made red, it being dipt in thine own blood for the redemption of thine own seed, the feed of Adam. It is thee, O Lord, that wert the first revealer of heavenly secrets unto mankind, fome thou hast revealed thy mind unto by voice of words ; some by secret inspiratton of thy Spirit; and others thou hast revealed the mysteries concerning thyself, and thy kingdom, by the Spirit of faith, that doth arise out of its feed; so that the original of all true revelation, and understanding the mysteries of thy kingdom, it doth come from thee, O Lord God of truth, so that I can truly say with Moses, the prophets, apostles, and saints, blessed be the Lord God of truth, who hath revealed unto me the mystery of God, and the mystery of the right devil, with the interpretation of many other heavenly secrets Spoken of by John in this book, never revealed before unto prophet or apostle; therefore unto thee, O Lord God of truth, thou that art King of Kings, and Lord of Lords, who art that Alpha and Omega, whose garment of flesh was made red, and whose vesture of flesh was dipt in his own blood, for the redemption of mankind, thou who art the first, and the last, even he that was dead, but is alive, and behold he liveth for evermore; to thee only be ascribed all Allelujah of praises by me thy servant, whom thou hast chofen, when I thought not of it; also let Allelujah, blessing, glory, and honour be given unto him, by all those that do truly understand, and believe these things interpreted in this treatise ; I say again, let us give all praises, honour, and glory unto our God, our King, and our Redeemer, even the Lord Jesus Christ, both now, and for evermore. Amen, Amen.
CH A P. LXXX.
S for this twentieth chapter, it is only a relation of things done before;
and as for the chief things in this chapter, concerning Satan's being bound for a thousand years, and after the thousand years were expired, Satan was let loose, with many other things depending thereupon, they are opened already in the Interpretation of the eleventh of the Revelation. Only I shall give a word or two, to shew what is meant by Gog and Magog: This Gog and Magog is the Turk, Pagan, and all Heathen men, who never professed the worship of Moses, nor the worship of the gospel: that is, the same spirit that was in the Heathen in former time, who were called by the spirit Gog and Magog, as you may see, Ezekiel xxxix. 1. Thus faith the Lord God, behold, I am against thee, O Gog. And in verse 6. God will send a fire on Magog.
So chap. xxxviii. 2. Son of man, set they face against Gog, the land o Magog; and in verse 3. and say, thus faith the Lord, behold, I am against thee, O Gog, the chief princes of Meshech.
Now this Gog and Magog spoken of in Ezekiel, it was no other but Nebuchadnezzar king of Babylon; he, I fay, is called by the spirit, Gog, as in 2 Chron. xxxvi. 6. and all his princes who have great armies who helped him to fight against Jerusalem, and they are called by the spirit Magog, as you may see 2 Kings xxiv. I, 2. Nebuchadnezzar king of Babylon came up; that is, he came up to fight against Jerusalem, and there came against Jerusalem bands of the Caldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon; these all came against Judah to destroy it, and so they did, according to the word of the Lord. And these bands of men aforesaid, are called by the spirit Magog; so that it may be clear to the reader, that this Gog and Magog spoken of by John, it is meant all the Heathen power upon the face of the earth, in that the Heathen hath three parts of the world in his hands; for this is to be minded by the reader, that this Gog and Magog spoken of by the prophets, they were Heathen powers, and people who never did profess, nor confess the scriptures of truth: And this Gog and Magog John speaketh of, are Heathen men also; for the same spirit that was in that Gog and Magog, it doth run in the line of that feed, even to the end of the world. So that the Heathen that shall be destroyed at the end of time, may be called Gog and Magog, as the other Gog and Magog was destoryed after the seventy years were expired, they were destroyed with a temporal destruction; but this Gog and Magog John speaketh of, they will be destroyed with an eternal destruction at the end of time.
For this spirit of reason, the devil, or Satan, that was bound for a thousand years, and when the thousand years were expired, he was let loose; which things I have opened in the Interpretation of the eleventh of the Revelation. This spirit of reason, the devil, as aforesaid, it being loosed out of prison, which prison I have shewed what it is in that book aforesaid ; so that this Satan being loosed, he goeth forth to deceive the nations, which are in the four quarters of the earth, as in verse 8. of this chapter, Gog and Magog to gather them together to battle, the number of whom is as the land of the sea.
So that the reader may fee, that Satan shall go out to deceive the nations that are in the four quarters of the earth, which four quarters do signify all the world, for the world is divided but into four parts, and all these four parts of the earth they are divided by this spirit of Satan, which spirit of Satan I have shewed what it is in my other writings; but this is to be minded, that the saints, the feed of faith, are excepted by the spirit; for though they live in the four parts of the earth, yet they are not deceived by the spirit of Satan, not as to their eternal perdition, as the other is ; so that this is to be understood, that this Satan, the devil, shall deceive the nations in all the four quarters of the earth, to their eternal perdition. Also it is to be minded, that there is a principle of persecution for religion and worship, even in Gog and Magog; that is to say, in all the Heathen, as there is in those that profess and confess the scriptures; for if Gog and Magog do but hear of any man, or people, that do worship any other god besides his
god, he will persecute him to death, especially if he be a native under his doninions; and so it is with all professors of religion, who know not the true God, or his true worship.' So that Satan, the devil, he hath gone forth unto all the our quarters of the earth, and hath deceived the nations therein with false worhips, and imagining of false gods, these many hundred years have they been leceived; and not only so, but there is a spirit of persecution, that doth run thro' he nations in all the four quarters of the earth, even amongst professors of the criptures, as there doth in the Heathen. So that all the four quarters of the arth they fight against God, and compass the camp of the saints about, and the beloved city. The faints are called by the spirit the beloved city, so that this beloved city must needs be compassed about, because the saints do live in the four quarters of the earth, and the nations of the four quarters of the earth being deceived by Satan, they persecute the saints every where. So that they by their persecution, they have, and do, and will to the end of the world, compass the camp of the faints about, who are the beloved city; I say these aforesaid, will compass the camp of the saints with persecution, until fire come down from God out of heaven, and devour them; this fire that cometh down from heaven, it is meant that eternal fire of God's wrath upon his enemies, as you may see in verse io.
And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, or ever and ever. The meaning is this, that Gog and Magog, with all the naions of the four quarters of the earth, who were deceived by the spirit of reason, he devil, to worship false gods, and to persecute the saints in all parts of the arth; they shall at the end of the world, as aforesaid, they shall be cast into the ime lake of fire and brimstone, as the beast, and the false prophet are, and shall e tormented for ever and ever, as aforesaid.
So that at the end of the world, that spirit of reason which men received from he loft angel, with all its wisdom whereby it hath deceived all the nations of the arth, and hath always persecuted and killed the faints, the beloved city of God, rom the beginning of the world, even from the righteous Abel to the the end of he world; I say, this spirit of reason which is called by the spirit, Satan, a devil; his spirit who hath caused Gog and Magog, and all the nations of the earth to perfecute the faints; this devil, with all the feed who hath fought under his banner, hough in several forms and manner, he, and they, with the beast, and false prohet, with all their adherents, shall be cast into a lake of fire and brimstone, vhere they shall be tormented for ever and ever; and this fire and brimstone is hat wrath of God that cometh down from heaven, which is called by the spirit ire that came down from God out of heaven, and devoured them, &c.
So that this chapter is but a rehearsal of what was said before in chapters xviii. ind xix, both of the destruction of mystery Babylon, and of the glory of the aints. Yet I thought it something necessary to open the meaning of Gog and Magog, because I have not met with those words before, neither have I spoken of hem in that book, aforesaid. But as for the rest of the matter in chap. xx. I have said as much as need be said of it, in one place or other in this treatise, and