on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. 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 for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
these Greek is often by them according as it was the usuall dialect or manner of speaking among them taken for the other This might be observed in other writings of translators which have turn'd books out of their owne native language into a language which they have learn'd by study As when a Grecian rendred the Novels out of Greek into Latine meeting with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erred from the right opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying gloria as well as opinio he renders it à vera aberrarunt gloria So the Translator of Irenaeus who in a discourse how all things were created by God himself and not by the Angels hath these words Ea omnia non per Angelos neque per virtutes aliquas ablatas ab ejus sententia All these were created not by Angels nor by any virtues pulled off from his sentence where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been rendred ab ejus gloria from his glory according to the opinion of those who supposing the Angels to be made of beams and rayes of Gods glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught that the world was created by them Something of this kind might be observed among the Greek authors themselves as when the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a maid and the apple of the eye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the latter of these is yet used sometimes for a maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence perhaps it is that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger and generally the disposition of the mind whatever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports one of these signifying choler or anger is taken sometimes for the other as when in Zenobius we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find that rendered by the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make little doubt but the place in Zenobius is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then that being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so too Thus hath Phavorinus observed of Pindar that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things reward in a good sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense In the Septuagint's or whosever did it the Greek translation of the Old Testament there are infinite examples of this kind I must not goe about to throw them in here They would make up a volume onely one I shall mention as being a pitch above any which we have yet observed or which is ordinary in the other examples It is this that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both burthen and honour they do not only render that word by one of these when it signifies the other but moreover there being another Hebrew word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burthen that is denotes one part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the other yet those Translators have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by that other signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isa 14. 25. where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and Exod. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the sense requires burthen in both places Examples of the main observation in the New Testament we shall meet with many and observe them briefly as they come That which is here before us and occasion'd all this preparative discourse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying light in Greek and nothing else but is here used for fire most clearly upon this ground and no other because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies light and the sun the fountain of light from whence it is that the Greeks call the Sun or Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie light fire or flaming fire from whence perhaps is the Latine uro to burn and so in vulgar use both fire and light and here upon one of these is taken and used for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the sense require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 56. Agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to the agreement or disagreement of their testimonies but to the weight of them or sufficiency to the matter in hand of putting him to death either in respect to the number of the witnesses but especially of the crimes charged on him The testimonies that were look'd for were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 35. such as would be sufficient to put him to death and that must not be but under two or three witnesses and for a crime which is by law capital Now though there were many knights of the post brought in to witnesse against him v. 56. yet 't is probable that their witnesses were of severall matters not two or more of them to one matter and so 't is there said that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient in the first sense in respect of the number of the witnesses Afterward v. 57. the witnesses agree more then one in the same testimony and though it be not in Matthew and Mark set downe in the same words exactly yet the difference is not reall but verball betweene them as in many other narrations and each of them affirm that the witnesses said the same thing In that verse therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the testimonies were not of any capitall crime or of such importance as that allowing them to be true a man should be put to death for them And therefore it is that the chief Priest was fain to examine him and at last adjured him which I formerly observed the force of Note on Mat. 26. h. that out of his own mouth he might draw somewhat to condemn him For so the fashion of adjuring was designed Num. 5. 13. when an accusation is not sufficiently proved and there is no witnesse against him And when by Christs answer he concludes that he had spoken blasphemy then he rises up and saith What need have we of any farther witnesses ver 63. and Mat. 26. 65. V. 61. The Blessed The Jewes when they name God generally adde blessed for ever and thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of God the father see Note on Rom. 9. d. V. 72. Thought thereon Many conjectures there are about the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that it might be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking on it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that to be rendred he proceeded or added to weep that is he wept as 〈◊〉 〈◊〉
repentance and change to fit men for Christ 77. To give knowledge of salvation to his people by the remission of their sinnes Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners to wit by pardon of their sins upon repentance and new life 78. Through the tender mercy of our God whereby the note f day-spring from on high hath visited us Paraphrase 78. which is a special act of compassion in God through which it is that this rising Sun i. e. the Messias or Christ so called by the Prophets is come from heaven to visit and abide among us 79. To give light to them that sit in darknesse and in the note t shadow of death to guide our feet into the way of peace Paraphrase 79. to shine forth to blind ignorant obdurate worldlings living in a state of death and to put us into that way that will bring us to salvation 80. And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Paraphrase 80. And Iohn grew and had the Spirit of God dayly more and more shewing himself in him and dwelt in the hill countrey of Iudea where he was born till the time of his preaching or setting to the execution of his office among the Iews Annotations on Chap. I. V. 1. Most surely believed This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament 1. It is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled performed done So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil or perform thy ministery So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Fulfil or performe thy ministery So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching may be fulfilled i. e. gone through with and that the Gentiles may hear i. e. that it may be preached to the Gentiles also So in Hesychius Presbyter Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament did not perfect or complete the inward man to piety or in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And so 't is in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which have been done performed acted among us of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or narration ensuing doth consist And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Old Testament is once rendred by it which signifies to fulfil and performe as well as to fill So the Hebrews have a proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart i. e. do what he lists and in the Psalmist to fill or fulfil all thy mind is to grant all thy petitions Secondly then it signifies to fill and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulnesse or plenty Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fulnesse of understanding and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical as well as real filling infusing imbuing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too And according to the matter of subject to which it is applyed the signification is yet farther varied For so being applyed to the Heart the principle of action it signifies to incite to any action to embolden to do any thing and when there is any thing of difficulty in it or of danger then it is particularly to give courage or confidence to embolden So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hath Satan filled thy heart that thou shouldst lye or deceive the Holy Ghost i. e. why or how did Satan incline or embolden thee to do this villany and so Eccles 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the sons of men is filled to do evil i. e. men are by impunity incited and emboldned to do so So Hest 7. 5. who hath filled his heart to do this or whose heart hath filled him to do this where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared to denote the danger that he incurred that had done it and so the boldnesse of the adventurer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signifie boldnesse confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence of faith Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming cheerfully to God in the beginning So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able and so boldly depending on it So 1 Thess 1. 5. Our Gospel hath been towards you preached to you not onely in word but in power and in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in or with much confidence for so the next words as ye know what manner of men we were among you are interpreted c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have assurance such as on which his actions are to depend in his own not any other mans understanding The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is Let a man be moved to do any thing by his own not by another mans conscience for so the Context enforceâ—h being in opposition to one mans judging another for doing what he thinks he ought to do v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience These are the places where the word is used in these books which are therefore put together here in the first place V. 2. Ministers Two possible acceptions there are of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signifie as it doth in some other places the matter the thing spoken of for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words i. e. the things wherein thou hast been instructed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word i. e. thing done c. 2. 15. see Note on Mat. 2. h. and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Apostles as those that were Christs instruments and officers not onely saw but acted themselves the things the passages that are here related And this is the plainest and clearest meaning of the phrase 2 ly It is the opinion of other learned men and among them of Budaeus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as generally it doth throughout S. Johns Gospel the word i. e. Christ incarnate That the use of this phrase or title of Christ should not be
styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
for a roll or instrument or indenture wherein Christ undertakes in writing under his hand as it were to doe Gods will or that which God requires of him by way of office And Theophylact who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll After the manner of these rolls or bills were their books and other writings rolled up when they would shut them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the books of the law folded up saith R. Eliezer in Gemar Sanhed c 7. and opened by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or unrolling and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled up as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling it up v. 20. which the Hebrewes ordinarily expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he folded up the book or roll that is shut it up Joma c. 7. § 1. CHAP. V. 1. AND it came to passe that as the people pressed upon him to heare the word of God he stood by the lake of Gennesareth Paraphrase 1. the sea of Galilee Mat. 4. 18. or lake of Tiberias See note on chap. 3. c. and on Mat. 14. e. 2. And saw two ships standing by the lake but the fishermen were note a gone out of them and were washing their nets Paraphrase 2. And saw two boats one belonging to Andrew and Simon Mat 4. 18. 'tother to Zebedee and his sons James and John and the fishermen having made an end of fishing for that time had carried out their nets and cleansed them meaning not to let them down 〈◊〉 use them any more 3. And he went into one of the ships which was Simon 's and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship 4. Now when he had left speaking he said unto Simon Launch out into the deep and let down your nets for a draught 5. And Simon answering said unto him Master we have toiled all the night and have taken nothing neverthelesse at thy word I will let down the net 6 And when they had this done they enclosed a great multitude of fishes and their net brake 7. And they beckned unto their partners which were in the other ship that they should come and help them And they came and filled both the ships so that they began to sink Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly and were in danger to be lost 8. When Simon Peter saw it he fell down at Jesus knees saying Depart from me for I am a sinfull man O Lord. Paraphrase 8. My sinnes make me uncapable of receiving benefit from thy miracles this great miracle of the fish being ready to drown the boat and to become destructive to me I beseech thee go out of the ship 9. For he was astonished and all that were with him at the draught of fishes which they had taken Paraphrase 9. This he spake not out of a desire to be rid of his company but out of a great sense of his own unworthinesse and a great dread and amazement wrought in him by the miracle 10. And so was also James and John the sons of Zebedee which were partners with Simon And Jesus said unto Simon Fear not from henceforth thou shalt catch men Paraphrase 10. thou shalt be a fisherman no longer thy trade shall be changed into a more honourable that of catching so as to keep alive and not as in hunting and fishing c. it is ordinary to kill what is caught by thee thou shalt catch men and by so doing preserve them to all eternity 11. And when they had brought their ships to land they forsook all and followed him Paraphrase 11. all foure of them 12. And it came to passe when he was in a certain city behold a man full of leprosie who seeing Jesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean Paraphrase 12. recover me from my foul disease 13. And he put forth his hand and touched him saying I will be thou clean And immediately the leprosie departed from him Paraphrase 13. And he did but touch him and speak the word 14. And he charged him to tell no man but go and shew thy self to the priest and offer for thy cleansing according as Moses commanded for a testimony unto them Paraphrase 14. But said he go c. See note on Mat. 8. d. 15. But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities 16. And he withdrew himself into the wildernesse and prayed Paraphrase 16. did oft go aside into places of solitude 17. And it came to passe on a certain day as he was teaching that there were Pharisees and doctors of the law sitting by which were come out of every town of Galilee and Judaea and Jerusalem and the power of the Lord was present to heal them Paraphrase 17. on one of those dayes besides his customary going out to some privacy for prayer he spent some time in teaching or expounding the Scriptures to them and there were present many Pharisees and Doctors of their law and divers others coming from the parts of Galilee c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose 18. And behold men brought in a bed a man which was taken with the palsie and they sought means to bring him in and lay him before him 19. And when they could not find by what way they might bring him in because of the multitude they went up on the house top and let him down through the tiling with his couch into the midst before Jesus 20. And when he saw their faith he said unto him Man thy sins are forgiven thee Paraphrase 20. Mat. 9. 2. 21. And the Scribes and the Pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sinnes but God alone Paraphrase 21. This is sure a blasphemer making a God of himself for none but such can forgive sinnes 22. But when Jesus perceived their thoughts he answered and said unto them What reason ye in your hearts Paraphrase 22. What ground have you for this dispute beginning in your hearts and express'd by your tongues v. 21. 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 24. But that ye may know that the son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house Paraphrase 23 24. Is it blasphemy for him that is endued with divine power and can cure all diseases with his word to forgive sins also The one ye shall see me able to do And why may I not then freely and without injury to any do the other also see Mat. 9. 6. whereupon
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
at this time as well as the Jews not by pardoning of their sins while they remain in them but by admitting them to repentance by not shutting up waies of mercy and moreover calling them using admirable methods of mercy in revealing himself to them and hath put in our hands the word of reconciliation the preaching of this Gospel and making known the means of grace and advising and perswading all men to make use of it 20. Now then we note c are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Paraphrase 20. This therefore is the nature of our present imployment to be as our title of Apostles imports proxies and negotiators for Christ we supplying the place of Christ on earth and so treating with men after the manner that Christ did when he was here calling sinners to repentance and that with all the affectionate importunity imaginable as sent from God on purpose to entreat men to it and accordingly now we doe in Christs stead we beseech you to reform your lives and make your selves capable of the return of Gods favour to you see note on Mat. 5. m. 21. For he hath made him to be note d sin for us who knew no sin that we might be made the righteousnesse of God in him Paraphrase 21. For Christ an innocent pure sinlesse person hath God sent to be a sacrifice for our sins that we might imitate his purity and thereby be through the benefits of his death accepted and justified by God Annotations on Chap. V. V. 10. Receive the things done in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive by way of reward a crown or prize to carry it away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch and take off the crown standing over the goale Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body must be relative and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what he hath done noting this agreement and proportion betwixt that which he receives and what he hath done which is the clear sense of those other places wherein God is said to render to every man according to his works Some MSS. and printed copies the Complutense Edition read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper or peculiar things of his body and that will be very agreeable also Every man shall receive that which is proper to him either as the body is the shop of action wherein and whereby as by the instrument every thing is done or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself by an Hebraisme formerly mention'd according to or by way of retribution to what he hath done c. V. 11. Perswade men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men signifies in these books will be set down at large Note on Gal. 1. 6. see also Note on 1 Joh. 3. c. viz. to pacifie to propitiate to gain in upon men and obtain their approbation either of the cause they plead or of themselves whom they desire to approve to them And though it be a very obvious and commodious sense of these words knowing the terrors of the Lord we perswade men that the consideration of the judgment to come is a very proper forcible suasorie to amendment of life c. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the judgment to come to be so exact that it descends to every action that is done whether good or bad we Apostles who have a weighty task of duty lying on us to win souls to Christ are obliged to pursue this work to gain in upon men as much as we can to approve our selve to them in all things that they may not be scandalized by any thing done by us but chearfully led on with a good opinion of our preaching and our persons this being very usefull toward the Apostolical designe of working good upon men Agreeably to which it followes in this same verse we are made manifest to God and I hope also to be manifested in or to your consciences where to be manifested to their or in their consciences is all one with this notion of perswading them that is approving himself to them And to this matter that which followes v. 12. pertains also and therefore Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade men by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do all things that we may not scandalize men and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cure or provide against scandals such as may hinder men in their proficiency in the Gospel V. 20. Are Ambassadors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles signifies Legates Nuntios also so as in the antient formulae Missi signifies Embassadours see Marculphi form and Bignonâ—us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future So as in Philostratus de vita Apoll. l. 4. c. 5. 't is said that he was sent of an embassy from Hercules to the Thessali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the summe of the embassie saith he was that they would not be destroyed but that having omitted sacrifice they should now perform them again V. 21. Sin for us What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse here In the Old Testament 't is taken for a sacrifice for sin Lev. 4. 3 29. and 5. 6. and Psal 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation or the person that is so sanctified And there is nothing more ordinary in the Septuagint then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a sacrifice for sinne and so in the Chaldee paraphrase also Exod. 29. 14. where the Hebrew reads sin they read a sacrifice for sin for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things sin and legal uncleannesse and secondarily two things more a sacrifice of propitiation for sin and of purification for uncleannesse and consequently being rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the notion of sin and also of uncleannesse Lev. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation Ezek. 44. 27. 45. 19. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying Num. 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification Num. 8. 7. from hence comes that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
〈◊〉 〈◊〉 〈◊〉 I gave or sent And that this must be so read appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained in all as the Lord commanded not them but me But then there is a third difficulty which can no way be salved but by making use of the observation which we are now upon For in stead of those words in Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed me the Hebrew reads in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Lord and the Septuagint agrees with a little change the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the Lord rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave or sent which belongs to laying down the price in the purchace of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I cast as if it referred to the casting it down in the Temple For salving of which it must first be observed that the thing to which this prophecie is applied in Matthew is the high priest's buying the potters field v. 7. with that money which Judas returned to them v. 3. casting it down in the Temple v. 5. which accordingly they take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests represented prophetically in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I gave or parted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the potters field Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a mistake for somewhat else and that Mr. Meade hath very probably conjectured to be by an easie change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord as the phrase is used Hest 1. 8 15. and often in that book and so that will be exactly rendred by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed And unlesse some such change be imagined there will be no sense in the Hebrew first because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preposition before it is to be rendred the house not into the house of the Lord and secondly because the place belonging to the High-priest's buying the field hath nothing to doe with Judas's casting down the money in the Temple or house of the Lord which act of his was precedent to the High-priest's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and giving that money for that purchase Thus again Act. 15. 17. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words as now we read them are somewhat distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possesse the remainder of Edom. And therefore both by the Septuagints translation and the citation in the Acts learned men have adventured to resolve that the Hebrew was then distant from what now we find in the Copies most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord and all this by light changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or men the Singular number collective being oft put for the Plural So when Hos 14. 2. we find in the Hebrew copie which we now use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calves of our lips but in the Greek translator and from thence Heb. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips 't is possible and easy to conjecture that the antienter and true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit These examples according in this matter and many more discernible in the Old Testament by comparing the Hebrew as now we have it with the Greek make it not unreasonable to receive this account which hath here been given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on occasion of which these others have been here mention'd because omitted in their proper places But Mr. Pocock hath given me some reason to depart from these conjectures and adhering to the ordinary reading to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most other places the word is used either with an Accusative case after it or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then constantly it signifies dominari but in this place of Isaiah and Jer. 3. 1. it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is Kimchi's observation as his sonne tells us that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in an ill sense and accordingly he interprets it in Jeremie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lothed you and so Rabbi Tanchumi It signifies saith he to scorne or reject in the same sense as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus in the Arabick which is but a Dialect of the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely dominari and maritum esse but perturbari separari fastidire nauseare and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is and with alla So Ebn Jannahius whom David Kimchi commonly followes and cites by the name of R. Jonah And so this is a fair account of this place The like also hath he given of that other last mentioned Heb. 13. 15. making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint use for an holocaust which being ordinarily of Bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendred by it Of this see Note on Heb. 13. e. CHAP. IX 1. THen verily the note a first covenant had also ordinances of divine service and a worldly sanctuary 2. For there was a Tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second veise the Tabernacle which is called the holiest of all 4. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the note b golden pot that had Manna and Aarons rod that budded and the tables of the covenant 5. And over it the cherubims of note c glory shadowing the note d mercy-seat of which we cannot now speak particularly 6. Now when
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
elsewhere And by all the Epistles both of him and the rest of the Apostles written from about that time of Claudius the Gnosticks are every where touch'd on as the pests that were creeping into the Churches against which they endevoured to fortifie the believers and assure them that those persecutions of the Jewes should be shortly ended by their destruction that night of sadnesse farre spent and the day of deliverance and refreshment at hand Rom. 13. 12. and c. 16. 20. and that then the complying Gnosticks which were so sollicitous to save their lives should lose them that is should perish with them Accordingly to the very same purpose is most of the Vision here that concerned the seven Churches c. 2. 2 4 9 14 20. and c. 3. 9 10 c. and much of the following prophecie to assure them that god would take revenge on these impenitent and impure professors and rescue the constant Christians And that makes it very reasonable to believe that this Vision was received about the same time also A fourth argument will be taken from the account of the eight Kings or Emperors c. 17. 10. which cannot I believe otherwise be made intelligible but by beginning the account from Claudius so that he and Nero Galba Otho Vitellius shall be the five that were faln and then Vespasian in whose time I suppose these Visions were committed to writing by S. John being the sixth shall be the one is and Titus the seventh that is not yet come and when he comes shall stay but a little while reigning but two years and two moneths and then the beast that was and is not and is the eighth and is of the seven and goes to destruction will fall out to be Domitian to whom and to whom only of all the Emperors nay of all men in any story all those distinctive characters will appertain as that he exercised the office of the Emperor and was called Emperor at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and then was the eighth reckoning from Claudius as the first and the son of one of the seven viz. of Vespasian and should be a bloody persecutor and accordingly punish'd and so go to destruction This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered and will father yield some answer to the authority of Irenaeus by interpreting his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conclusion of that reign of his at Rome when his father Vespasian was in Judaea in respect of which it is said of him that he was and is not that is that reign of his was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end was now concluded making this not improbably that Authors meaning that John did first in this time of Claudius receive some Visions concerning this destruction of the Jewes and the other attendants of it and afterward in Vespasian's time while he was in Judaea and Domitian reigned at Rome receive more visions that particularly of the number of the beast For I suppose the several visions of this book were as those of Isaiah c. 1. 1. Jeremiah 1. 2 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings received at several times not all at once or in one day And if against that presumption it be objected that they were here sent all together to the Churches of Asia and therefore were all received and written at the same time to this the answer is most obvious from what we see done in the forementioned prophecies of Isaiah c. in the Old Testament which though clearly received in several Kings reigns and each sent to that King or the people under him to whom they belonged as 't is evident that of Hezekiah was and not concealed and reserved till after their death who were concerned in them were yet long after the time of receiving the first of them put into a book and a title comprehending them all prefix'd to them And accordingly there is no difficulty to conceive that John having first received the Vision of the seven Churches and according to direction c. 1. 11. speedily sent it to them did after that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 1. literally imports receive more visions at several times and after all put them together into a book or volumne and dedicate them anew to the seven Churches c. 1. 3. and this about the forementioned end of Domitians reigning in his Father stead that is Vespasian's time when he was returning from Judaea to resume his power again I can forsee but one farther objection against this date of these Visions viz. that in the Epistle to the Church of Pergamus c. 2. 13. there is the mention and very name of Antipas the Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed which may be thought to imply that this Vision was received after that part of Domitian's reign wherein Antipas is affirmed to have been slain To this I answer that this naming of Antipas by way of prophecie may be as easily and probably believed of the Spirit of God before the time of his suffering as the naming of Cyrus before he was born which we know was done in the Old Testament nay as Christ's telling S. Peter that he should be put to death and particularly crucified or as Agabus telling S. Paul what should befall him at Jerusalem Act. 21. 10. or as I conceive Simeon's telling the mother of Christ that a sword should passe through her soul Luk. 2. 35. Saint Hilary in his Prologue to the Psalmes offers instances of this As saith he when in some of the Psalmes of which Moses was the author there is yet mention of things after Moses viz. of Samuel Psal 99. 6. before he was born nulli mirum aut difficile videri oprtere this ought not to seem strange or hard to any when in the books of the Kings Josias is by name prophesyed of before he was born 1 King 13. 2. And if Zacharias the son of Barachias Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem of which there is little reason to doubt there is then a direct example of what is here thus said of Antipas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have killed being there said of him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed here see Note on Mat. 23. g. That Antipas was a contemporary of the Apostles and when he died was extreme old will hereafter appear out of the Menologie and therefore at what time soever this Vision were written 't is certain there was such a man as Antipas and no doubt a Christian if not Bishop of Pergamus then And so 't is lesse strange that he should be here mentioned by name then that Cyrus should before he was born
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
Jerusalem as of the Metropolis of all Judaea sitting in the middle chair or seat or throne that of the greatest dignity which belonged to James and thereupon the determination of the Council was delivered by him Act. 15. 19. V. 4. Round about the throne The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the throne will probably be discerned by the antient manner of sitting in Council or Consistory among the Jews first and afterward among Christians A representation we have of it Dan. 7. 9. from which place this here seems to be taken as many other things in this out of that prophecie I beheld till the seats or thrones were pitched not thrown down as we read but pitched or set donec throni positi sunt saith the Vulgar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Seventy and Theodotion and the Chaldee word is the same that is used by the Chaldee Paraphrase Jer. 1. 15. for the setting of thrones where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall set every one his throne and then it follows and the antient of the daies did sit placing him in the midst of the other thrones as the father or head of the Consistory and the judgment was set v. 10. that is the whole Sanhedrim the rest of the Elders c. seated on those thrones round about or on each side of the head or Prince of the Consistory and the books were opened preparative to the judicature So in like manner in the Christian Church where the Bishop and his Presbyters in any lesser city and the Metropolitane and his bishops in the Metropolis are thus placed the Presbyters or the Bishops sitting at the East end of the Church in the form of a semicircle and the Bishop or Metropolitane in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats with those on each side of him and then the Deacons attending or waiting on them So in Ignatius's Epistle to the Magnesians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Laurentian copie now rightly reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the printed Copies were wont to have it with your most reverend Bishop and the spiritual crown of the Presbyterie noting the Presbyters sitting on each side of the Bishop in the fashion of a crown not of a full circle for a crown was not so antiently but a large semicircle with two ends by which 't was put over and tyed about the head and accordingly the Constellation in heaven so called is not a whole or complete circle And thus in the Apostol Constit l. 2. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crown of the Church that is the Bishops and Presbyters in Consistory And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round called Sigma from the old fashion of that letter C where the most honourable place was that in the middle as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat as at other times even upon his seat by the wall where supposing the form of sitting to be semicircular the seat by the wall will be necessarily the middle of the circle And thus in the Apost Constit l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops seat or throne be placed in the midst and on each side of him let the Presbyâ—erie sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the Deacons stand by And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him And in Theodoret Eccl. Hist l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle seat is the Bishops chair and the way propounded to compose the difference between Paulinus and Miletius is to set the Gospel in that middle seat and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on each side And the Author of the Ecclesiastick Hierarchie c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is placed in the midst not of the Altar but of that part of the Church which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is will best appear by the Scholiast on Nazianzen's first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the whle Church but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the divine table of the mysteries or communion-table is placed by which it appears both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole space within the Sept and not only the Altar or Table therein and also that the Bishops being seated in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking his place at the upper end of the Church within the Sept with the Presbyters on each side of him which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies of encompassing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Bishop and Presbyters sitting in a semicircle at the upper end of the Chancel Which is also the reason why in Ignatius Ep. ad Ephes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies living obediently to the Bishop and his Consistory in all things and assembling with them in the publick service of God in the Church V. 4. Four and twenty Elders Having seen what was meant by him that sitteth on the highest or middle throne God in the thing signified but the Bishop of Jerusalem in the representation it will presently follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders on the thrones round about him are those which sate in Council with this Bishop in the same manner as Act. 15. we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders mentioned That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders signified the Bishops of Judaea not the Presbyters as we now call them of that one city hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presbyters as soon after and now we have any middle order between the singular Bishop in each Church and the Deacons attending on him And beside it is said of every of these that he had on his head a golden crown parallel to that of Josuah the High-priest Zach. 6. 11. that is a golden mitre such as the High-Priest had under the Law call'd indifferently a crown and a mitre which cannot belong to inferior Presbyters but doth fitly represent the power of rulers that is Bishops in the Church without attributing any thing of regality to them And therefore in all probability they must signifie here the Archbishop of Jerusalem the Metropolis of all Judaea and all the Bishops of that Province sitting in Council with him Otherwise the manner of sitting being the same
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
conquering and to conquer Paraphrase 2. And as I look'd me thought I saw a white horse and one sitting thereon that is an Angel representing Jesus Christ see c. 19. 11. now in another posture then that in which he had been c. 5. 6. There he was a Lamb slain now he is a King riding in pomp the white horse noting his glory but this a spiritual King the horse that he rides on being mystically the Gospel in respect of the purity and gloriousnesse or divinity of its doctrine And this horse-man or Prince the Lord Christ had a bow in his hand that is menaces and terrors held out against his enemies before they be really inflicted on them as the bow is first held in the hand then the arrow prepared upon the string before it be shot out at them and he had a crown given to him as to one now instated and installed in his royal office and his businesse at the present was that which was primarily proper to the white horse the Gospel to be the power of God to salvation to them that believe to convert the Jews to the faith and so to conquer and melt his crucifiers and then for the future as the Gospel is by consequence the savour of death unto death to bring down or destroy the obdurate these two being generally the ways of Christ's conquering in this book and as the Jews so after the Romans by converting some and destroying others conquering and breaking the infidelity of some and then bringing down and destroying the impenitent 3. And when he had opened the second seal I heard the second beast say Come and see Paraphrase 3. And when he had opened the second seal which had the second roll under it the second of the living creatures called to me to come and behold what was represented there 4. And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should note a kill one another and there was given unto him a great sword Paraphrase 4. And I looked and saw another horse red or of blood-colour an Angel as minister of God's judgements sate upon him and of him it was told me that he had power given him to embroyl the land of Judaea see c. 7. 1 9. with war thereby to pour out a great deal of blood and to that purpose me thought he had a sword put into his hand a presignification of the slaughters that should be committed by the Jews one upon another see Mat. 24. 7. 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sate on him had a pair of ballances in his hand Paraphrase 5. And when he opened the third seal which had the third roll under it the third of the living creatures called to me to come and see what was in that roll and it was a third horse black and soul to look on and by that was signified a sore famine which discolours the skin of men and makes them look black and sad and dismall and to signifie this he that was on this horses back the Angel that was executioner of this judgement had a ballance in his hand to weight corn as 't is usual in time of scarcity or approaching famine when bread is distributed out to every one by weight no more then is thought necessary to life 6. And I heard a voice in the midst of the four beasts say note b A measure of wheat for a peny and three measure of barley for a peny and see thou hurt not the oyl and the wine Paraphrase 6. And from the midst of the four living creatures there proceeded a voice as the prediction of some prophet saying The scarcity of corn is such that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day and if he eat that all himself there is nothing left to provide for wife and children much lesse for cloaths for all of them and so in proportion the price of barley such scarcity there is of the necessaries of life for men and cattel whereas of oyl and wine of which there is no necessity the first might wholly be spared and is of no use in such times of extreme dearth and the want of the other might competently be supplyed by water there was store enough the scarcity was to fall heavy upon the necessaries of life but not on the superfluities which is an expression of the heavinesse not lightnesse or supportablenesse of it 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see Paraphrase 7. And upon the opening of the fourth seal wherewith the fourth roll was sealed up the fourth living creature called to me to come and see the representation contained in it 8. And I looked behold a pale horse his name that sate on him was note c Death and hell followed with him and power was given note d unto them over the fourth part of the earth to kill with the sword and with hunger and with death and with the beasts of the earth Paraphrase 8. And it was a pale horse and a rider thereon signifying great death or mortality whether by extraordinary ways of death the sword and famine or by that ordinary known way of pestilence following as ordinarily it doth upon those two and sweeping away many And these three horses in the three last rolls that is sword famine and death or pestilence all named together in this matter Mat. 24. 7. should destroy the fourth part of the land of Judaea men and beasts or else should make such a vastation that the wild beasts should encrease and be too strong for the inhabitants there And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus 9. And when he had opened the fifth seal I saw note e under the altar the souls of them that were slain for the word of God and for the testimony which they held 10. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth Paraphrase 9 10. And upon the opening of the fifth seal I saw in the lower part of the Sanctuary beneath the altar of incense the souls of the Martyrs see ch 7. 9 14 that had been slain by the Jews for their constant preaching of Chist and this blood of theirs like that of Abel called to Christ as a righteous and faithful Judge for judgement upon those wicked men who were guilty of all the blood of all the prophets Mat. 23. 35. even as far as to Christ himself and his Apostles
were slain in their passage through the countrey And so again v. 19. Their power is in their mouth and in their tailes For though it is possible again that by the mouth and the taile may be meant the horse-men and for expedition sake a foot-man took up behind every one of them to which will also be appliable that which follows that their tailes had heads and with them they doe hurt that is these foot-men set down from the horses were able to fight also and indeed were the most mischievous yet it is very reasonable to expound that also more grossly that this army cannot better be express'd then by a poisonous killing serpent that particularly call'd amphisbaenâ— which hath an head at each end and so can equally wound by either Which being applied to the whole army and not to each horse-man in it will denote the two parts of the army a front and a rear the former before described v. 17. 18. very terrible in their march and making great slaughters and then both of them together v. 19. that their taile is as formidable as their head their rear as their front and in respect of both together they are like that serpent which hath another head in the taile and can doe as much hurt with that as with the other What is the particular notation of each of these phrases may be some what uncertain whether either of these or whether yet some other rather but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem and the great slaughters on the Jewes by the way thither and that is all that is necessary to be known for the understanding the Vision CHAP. X. 1. AND I saw another mighty Angel come down from heaven clothed with a cloud and a rainebow was upon his head and his face was as it were the sunne and his feet as pillars of fire Paraphrase 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations it was just with God to proceed as now he appeared to me in the vision to doe For me thought I saw another Angel of speciall dignity such as ch 5. 2. and ch 18. 21. designed and used for eminent imployments coming down in a cloud from heaven as Angels are wont to doe on Gods messages having a rainbow on his head either to denote a glorious appearance as Ezech. 1. 28. or perhaps moreover see c. 4. 3. Gods covenant of mercy and deliverance made with all his faithfull servants who were now to receive benefit by what should fall out see c. 9. 13. but his looks or countenance were most terrible and his feet denoting his wayes and present designed actions were most sad and destructive the fire noting destruction and the pillars the fixtnesse of the decree the immutablenesse of it 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth Paraphrase 2. And he had in his hand a roll opened and so ready to be read wherein was contained a sentence against the whole nation of the Jewes see note on ch 7. 6. a decree come out from God of utter destruction and this was the completion of that prophecy wherein 't was said that Christ should make his enemies his footstool that is subdue and bring them down and that here express'd by this Angels setting both his feet on them 3. And cried with a loud voice as when a lion roareth and when he had cried note a seven thunders uttered their voices Paraphrase 3. And this Angel roared terribly as a Lion doth roar after his prey when he is in fight of it and upon that as upon a call the seven thunders uttered their voices that is me thought I heard seven that is many claps of thunder and voices coming out of them by which the destruction of Jerusalem by Titus was shortly represented 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not Paraphrase 4. And as I had before written what I had seen and heard so now I was about to doe to set down what was said by those voices but I was commanded that I should not doe so but on the other side that I should shut and seal them up signifying them to be too terrible to be revealed the ears of every one that heard them would tingle and therefore fitter to be sealed and closed up in silence then to be recorded or set down such was this destruction by Titus 5. And the Angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven Paraphrase 5. And the Angel ver 1. lift up his hand to heaven as a ceremony of swearing Gen. 14. 22. Deut. 32. 40. proportionably to that which is said of God concerning the provoking Israelites that he sware in his wrath they should not enter into his rest that is that they should die in the wildernesse and not enter into Canaan or concerning the delivering his people out of Antiochus's hands Dan. 12. 7. 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be note b time no longer 7 But in the daies of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets Paraphrase 6 7. And with an oath by God the creator of all the world he pronounced the sentence that time of delay should no more be that is that this execution of God's decree should be no longer deferred but the destruction so long threatned which when it came it should be a total utter destruction should now immediately light upon this people A very great part of it now by Titus and within a very little while upon the sounding of the seventh Angel it should be perfected and so all those prophecies be fulfilled whereby it had been foretold both by the old prophets and since by the prophets under the New Testament to whom it had been made known by God though when or at what point of time it had never been revealed to any Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the Angel which standeth upon the sea and upon the earth Paraphrase 8. And that voice that spake to me from heaven v. 4. again spake to me and commanded me
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
is will not be obvious to determine This may perhaps be it that the considering or pondering that is measuring of the Church the duration the extent the flourishing of it here described as also of the walls thereof the Christian saith is the work delight desire of Angels one of the number of those things which the Angels desire to look into 1 Pet. 1. 12. Eph. 3. 10 18 19. CHAP. XXII 1. AND he shewed me note a a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. Paraphrase 1. And in the same vision I farther saw by the Angels shewing me or pointing to it a font or baptistery to which they that were admitted were bound to undertake all purity of living and the power of admitting to that was intrusted to the Governours of the Church by Christ communicated to them 2. In the midst of the note b street of it and note c on either side the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and note d the leaves of the tree were for the healing of the nations Paraphrase 2. And I saw also a place for Christian assemblies and betwixt that and the font was the tree of life planted noting these two to be great obligations and advancers of piety in mens hearts such as should bring forth all manner of fruits of holinesse at all seasons And the visible outward profession and form of piety in the Church perhaps discipline and government and ceremonies instituted in it were to be of great use as to attract others and bring them into the Church so to keep men in a good healthy state of soul or reduce and restore them that are fallen from it 3. And there note e shall be no more curse but the throne of God and of the Lam b shall be in it and his servants shall serve him Paraphrase 3. And for notorious sinners such to whom the censures of the Church belong they shall not be permitted to continue in it for the Christian judicatures shall never cease or be turned out of it for the space of the thousand years as many other governments have failed and all Christians will submit to it 4. And they shall see his face and his name shall be in their foreheads Paraphrase 4. And such as doe so shall have the favour of God and shall be accounted true Christian servants of his 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse no want of refreshment of comfort God shall be all in all unto them and they shall never fail to enjoy this felicity of cheerfull Christian living this freedome of serving God c. express'd by being Kings see note on ch 1. d. and by reigning with Christ ch 20. 4. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must shortly be done Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me and to summe up what I had seen in this vision telling me That all this as strange and glorious as it was should certainly come to passe and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation by way of vision of those things that were speedily to commence and one after another to come to passe 7. Behold I come quickly Blessed is he that keepeth the sayings of the prophecie of this book Paraphrase 7. And this consideration of the speediness of the completion of these prophecies that of the prosperity of the Church under the Christian Emperors and Kings within 250 years but of those that concerned the destruction of the Jews and Gnosticks the present enemies and persecutors of Christians every where call'd the coming of Christ see note on Mat. 24. b. now immediately approaching is of so important consideration to every one who now lives in the Christian Church that as 't is the only way to felicity for a man to guide his actions by the contents of this prophecy so 't will go very ill with him that doth not 8. And I John saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things Paraphrase 8. And I that write all this book of visions by way of Epistle to the seven Churches of Asia am that very person that saw and heard all that is here set down And when I did see them and hear them I was so transported with the joyfulnesse of the matter of them that I did in expression of a true sense of that benefit perform a most humble obeisance to him that had been the messenger to conveigh it to me see ch 19. 10. 9. Then saith he unto me See thou doe it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book Worship God Paraphrase 9. But he would not permit me saying I am but a fellow-servant of thine and but equal to the other prophets which are thy brethren thou thy self being such an one by being an Apostle see ch 19. 10. and they that live Christianly and persevere in the faith of Christ against all temptations according to the designe of this book are absolutely such as I am the servants of God also Let God have the thanks and praise of all that shall be done and of all that is now revealed to thee 10. And he saith unto me Seal not the sayings of the prophecies of this book for the time is at hand Paraphrase 10. And then methought Christ himself said thus unto me Seal not shut not up this prophecie as sealing is opposed to leaving open and legible Isa 29. 11. Lay it not up as a thing that only future ages are concern'd in For the time of the completion of a great part of it is so immediately at hand that 't is fit the prophecie should be open for all to see and to observe the completions of it 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Paraphrase 11. And now the had and good shall come to receive their sentence there remain not now any more seasons of working changes on any but he that is now an impenitent persecutor of Christianity an impenitent carnal Gnostick is like suddenly to be taken and dealt with accordingly and on the other side he that hath