701. 2. Digest 130. 1 2. Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2. Liturgie Graec. 69. 1. Menolog 876. 1. Origen apud Euseb 874. 1. Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1. Ptolemie 803. 2. Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1. Stephanus Byzant 853. 1. Strabo 17. 1. Suidas 521. 1. Targum Hierosolym 485. 1. Tertullian Scorpiac 834. 2. De Bapt. 491. 1. De Resurrect Carn 491. 2. Theophylact 670. 1. Thomas Magister 103. 2. Zenobius 178. 2. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Dr. Hammond and printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adâ—truuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. A Collection of several Replies and Vindications published of late most of them in defence of the Church of England now put together in four volumes Newly published in 4. 10. The Dispatcher Dispatch'd in Answer to a Roman Catholick Book intituled Schism Dispatch'd in 4. new 11. A Review of the Paraphrase and Annotations on all the Books of the New Testament with some additions and alterations in 8. 12. Some profitable directions both for Priest and people in two Sermons in 8. new Books and Sermons written by J. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. The history of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule Exercises of holy dying in 12. 5. The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Hâ—liness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. newly reprinted 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians taken out of the Scriptures and Ancient Liturgies of severall Churches especially the Greek together with the Psalter or Psalms of David after the Kings Translation in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. in two vol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington THe Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church-government 4. new The Sinner Impleaded in his own Court whereunto is added the grand Characteristick whereby a Christian is to be known in 12. newly printed The Lifelesnesse of Life on the hither side of Immortality with a timely caveat against procâ—astination Books in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicanae Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers by John Gauden D. D. of Bâ—cken in Essex fol. new Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol. The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews fol. A Commentary upon all the Books of the Old Testament viz. 1. Upon the Pentateuch or five books of Moses in one volume in fol. 2. Upon the Historical part from Joshua to Esther in fol. 3. Upon Job Psalms Proverbs Ecclesiastes and Solomons Song 4. Upon all the Prophets both great and small 4. volumes by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra or a collection of Posthumous Lectures delivered at St. Pauls at St. Giles his Church by the Right Reverend Father in God Lancelot Andrews Lord Bishop of Winchester in fol. new The Works of that late Reverend and Learned Divine Mr. Jos Mead collected together in one volume fol. now in the presse with many additions never before printed Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new Enclosure broken down or the Lords supper laid open in common lately printed in 4. and now reprinting in fol. with large Additions by Will. Morrice Esq of Worrington in Devon Books in 40. The Law of Laws or the excellency of the Civil Law by Dr. Robert Wiseman 4. The plain mans sense exercised to discern both good and evil or a discovery of the errors heresies and blasphemies of these times and the toleration of them by Will. Lyford B. D. 4. The Magistrates authority a Sermon 4. His defence of the Ministry 4. The persecuted Minister or a defence of the Ministry and the Church by J. Langly Minister of the Gospell 4. new Certamen Religiosum or a Conference betwixt the late King Charles and the Lord Marques of Worcester concerning Religion by Chr. Cartwright B. D. 4. The Royalists defence printed at Oxon. 4. The Regall apology printed at Oxon. 4. Bishop Bramhalls fair warning against the Scotch Discipline 4. Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon. Doctor Stuards answer to Fountains letter 4. Doctor Fern's Sermon at the Isle of Wight Episcopacy and Presbytery asserted by Dr. Ferne 4. Six excellent Sermons by Mr. Willan Vicar of Hoxne 4. A full Answer to a Declaration of the House of Commons concerning no more addresses to the King 4. The Exemplary lives and Memorable acts of the 9. most worthy women of the world 3. Jews
3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. Judicium Universitatis Oxoniensis c. 8. Severall pieces of Mr. Richard Gove Minister of the Gospel viz. 1. The Communicants Guide or Instructions to young and old how they may receive the Lords Supper worthily 2. Pious thoughts vented in pithy Ejaculations 8. new 3. The Saints Hony-comb 8. An Excellent new piece lately published entitled the Art of Oratory for young students 8. new Vulgar errors in practice censured 8. new The Catechisme of the Church of England Paraphras'd by R. Sherlock B. D. Books in 12. The Grand conspiracy of the members against the mind of the Jewes against their King in 4 Sermons by Jo. Allington 12. Contemplation of heaven or a descant upon the Praier in the Garden by Tho. White Gent. Mr. Lyfords Legacy or a help to young people for the worthy receiving of the Lords Supper 12. An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as
for a thousand years and after that the breaking out of the Turk and harassing the Eastern Churches briefly touch'd together with their destruction and the end of the world most rhetorically described from chap. 20 th to the 6 th verse of chap. 22. and from thence to the end of the Book a formal conclusion of the whole matter All which it somewhat proportionable to that which old Tobit prophetically spoke of the times that were to follow him c. 14. 5. which he divided into three distinct spaces First the re-building of the Temple which was now long past and this Book hath nothing to doe with that Secondly the consummations of the seasons of the age that is the destruction of the Jewish state which is the first main period here This is not so clearly set down in out ordinary English version as in the Greek it is for that reads not as the English doth untill the time of that age be fulfilled confining the continuance of the second Temple to the time of that age but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the seasons of the age be fulfilled a phrase near of kin to those many which are used in the New Testament for the destruction of this people the latter days or seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. But in the Hebrew copie set out and rendred by Paulus Fagius which appears to be translated skilfully by some Jew out of the Original Chaldee there is a very considerable addition to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again they shall go into a long and captivity noting the greatnesse and duration of this beyond all the former That these words in that Hebrew copy are the true reading appears by the subsequent mention of a return which cannot be sense without this precedent mention of a captivity And that it belongs to that destruction of them by the Romans appears by another passage added also in that Hebrew copie and directly parallel to Mat. 24. 31. For as there after the destruction of Jerusalem v. 29. is mention of the Angels sent to gather the elect Jewes from the four windes parallel to the vision of the sealing Rev. 7. so it follows in Tobit but God holy and blessed shall remember them and gather them from the four corners of the world After which follows thirdly the state of Christianity the glorious building of Jerusalem and the house of God foretold by the prophets and that building set down c. 13. 16 17. with Sapphires Emrods precious stones pure gold Beryll Carbuncle stones of Ophir in the same manner as 't is described in these Visions c. 21. 18 19. and that to continue for ever or as the Hebrew reads for ever and ever and as a prime branch of that period the converting of the nations and burying their idols which is here the second main period v. 6 7. This parallel prediction in Tobit may be of some force to authorise the interpretation of these Visions in all which as there may be several particular passages either so obscure from the nature of prophetick style as not to be easily explicated or so copious and capable of more then one explication as to render it uncertain which should be preferr'd in which respect I hope and expect that much more light may be added to it by more strict survaies and comparing the expressions in this Book with the like phrases or passages in the Prophets of the Old Testament so for the general matter of these Visions I suppose upon pondering the whole there will be little doubt but these are the true lineament of it And it hath been matter of much satisfaction to me that what hath upon sincere desire of finding out the truth and making my addresses to God for his particular directions in this work of difficulty without any other light to go before me appeared to me to be the meaning of this prophecie hath for the main of it in the same manner represented it self to several persons of great prety and learning as since I have discerned none taking it from the other but all from the same light shining in the prophecie it self Among which number I now also find the most learned Hugo Grotius in those posthumous notes of his on the Apocalypse lately publish'd And this is all that seemed useful to be here premised concerning the interpretation of this Book THE note a REVELATION OF John note b the Divine THE title of this Book as it is ordinarily set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of John the Divine hath in it some seeming difference from the first words of the Book which were written by S. John himself Whereas that other as the rest of the titles of the Books of the New Testament was by the Church of the first ages affix'd unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Jesus Christ And this difference is to be reconciled not by making one of them to refer to the person that received the other to him that gave the Revelation for as John received it from Christ so Christ also received it from his Father and therefore 't is here added v. 1. which God gave him but it must be by distinguishing of the time and manner of these revealings God formerly revealed these future events to Christ the Son of man as the Mediatour by him now designed to conveigh all knowledge and grave to us and this he did when Christ entred on his Prophetick office long before the time here specified from whence it was that Christ whilst on earth forethold in the parable of the King and the Husbandmen Luk 20. 16. and Mat. 24. and sparsim at other times many of the particulars represented in this prophecie especially that of the destruction of the unbelieving Jews And in this respect this whole Book is entituled the Revelation of Jesus Christ that is that prophecie which Jessus Christ received from his Father as the vision of Isaiah c. is the Prophecie which Isaiah received from God or that God gave to Isaiah But then as Christ thought fit to give a representation of this to his beloved disciple John and so John received it as a prophecie to deliver to others so 't is fitly styled here in the titile the Revelation of John who received it in visions or extasie v. 10. by the Angel from Christ as Christ received it from his Father For this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation a word ordinarily used in Daniel to signifie any knowlege extraordinarily communicated any by God Thus is the word used 2 Cor. 12. 1. where he puts together visions and revelations of the Lord and perhaps expresses it v. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in Christ as here ver 10. by being in the Spirit snatch'd into the third Heaven so again ver 7. abundance of Revelations So. Gal. 2 2. I went up by Revelation
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
while those extraordinary gifts remained in the Church for diseases to be cured and health restored to the sick without the use of any other means of physick c. where as the prayer of faith or calling the name of Christ over the sick was the means of curing the disease v. 15. and so Act. 3. 16. Christ's name hath made this man strong and the faith which is by him hath given him this perfect soundnesse so the ceremony whether of Oil or Imposition of hands was indifferently either used or not used by them In the Gospels many such cures are wrought without either and so in the Acts by taking by the hand by embracing c. 3. 7. c. 20. 10. and by his bare word ch 9. 34. and so again ver 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears First to what end this Unction was used precisely to that of miraculous healing or recovering the sick to health and that not through any efficacy or virtue in the oil but directly the contrary as touching the eyes laying on the hands and saying the word were used none of which have any natural force in them nor were used on other designe then to demonstrate the miraculousnesse of the work which was wrought without any contribution of means Secondly that this usage as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their successors in the Church even while the gifts of healing did continue among them but was by the Apostles themselves very frequently omitted in their working of cures Thirdly for that use of unction or enoiling as a viand to those that depart out of the world there being nothing said of it here but on the contrary the whole use of it in order to the recovering of the sick there is no colour of ground for asserting it nor obligation to the use of it to be met with in the New Testament and therefore allowing it to be a bare ceremony or a signe of our spiritual cure it is strange how it should come to be esteemed a Sacrament and that distinguished from Absolution on the sick bed and as such be deemed necessary to all that depart out of this world and used to them only when it is thought certain that they will dy and all this meerly on the authority of this one place where it is designed on purpose to the recovering of the sick person Fourthly that even in order to the recovering of the sick it is not now a ceremony of any propriety or fitnesse for use the gift of miraculous healing being not now pretended to in the Church and therefore this ceremony which was then sometimes attendant on that gift and was adjoined to the exercise of it on purpose to shew that it was clearly a gift operating without natural means to which end the unefficaciousnesse of unction was very proper must long since cease to have any propriety Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice that they should call for the Elders of the Church that those Elders should pray over or for them and that in the name of our Lord Jesus that if the sick have upon examination been found guilty of any sinne or sinnes which may probably have brought that admonition from heaven that sicknesse upon him he confess them to God and if they be trespasses against a brother confesse them to the injured person and desire his reconciliation also and in either case approve the sincerity of his resolution contrition and change of mind to the Elder or spiritual person who may be deemed in many respects more likely to passe a right judgment on it then he can on himself and by his office is rendred most fit to be thus intrusted and employed and then lastly that upon a due performance of all this and upon a due preparation of the patient and expression of his sincere desire of it the Absolution of the Church should be afforded him And as this may be a very proper method to be used for the obtaining the peace of God and of real comfort to the true penitent soul so may it now by the blessing of God in case the disease was sent for such correction be a most probable means together with the skilful directions and applications of the Physician and a patient submission to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the diseased and to qualifie him to receive benefit by the Physician and to partake of the promise here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall raise him up when he in wisdome and mercy shall see that fittest for him and the like may be said of all other afflictions For as certainly as God hath the disposing of the world every particular disease that befalls any is sent by him and from him comes with some commission whether to remove out of this world or to exercise patience or to mortifie sin or to call to reformation and if the latter be it as I think I may truly say most commonly it is and it is most safe to suspect and examine alwaies whether it be not so then nothing can more contribute to the remove of this evil then to take away the cause of it and to perform that work for which it was sent according to what we find in the cures wrought by Christ that the forgiving of the patient's sinnes Son thy sinnes are forgiven thee is the ordinary preface to his recovery And so Ecclus 2. 11. before God's releasing or delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize and the high priest offered sacrifice for his recovery v. 32. the Priest is said to have made an atonement and God thereupon to have granted him life v. 33. And so in Hezekiah's sicknesse when the Prophet is sent unto him this is the method of his recovery And accordingly the son of Syrach counsels Ecclus 38. 9. My son in thy sicknesse be not negligent but pray unto the Lord and he will make thee whole Leave off from sin and order thy hands aright and cleanse thy heart from all wickednesse Give a sweet savour and a memorial of fine flower and make a fat offering as one that is to dy Then give place to the Physician for the Lord hath created him There is a time when in their hands there is good successe And why may not this be that time which I now mention The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth in their book set out by the King and intituled A necessary Doctrine and Erudition for any Christian man upon the head of Extreme Unction It is agreeably the grave and sober conclusion of
if any would be deceived by them But the deceivers that especially belong to this place are those of the second or middle stage Mat. 24. 11. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Pseudo-prophets immediately before the standing of the abomination of desolation in the holy place that is as S. Luke interprets it before Jerusalem was incompass'd with armies that is besieged as here the many Antichrists among them is a proof that it was the last hour Of that point of time five things are there foretold by Christ which are so exactly fulfill'd in this time wherein in S. John writes that the very reciting them is almost the sum of this Epistle First that the Jewes should be very cruel in persecuting the Christians Mat. 24. 9. Secondly that many Christians should be scandalized by this means that is renounce the faith to comply with the persecuters v. 10. Thirdly that they that did thus renounce the faith to comply with the persecuters viz. the Gnostick-hereticks should persecute those that stuck fast to Christ and deliver them up to the persecuters v. 10. Fourthly that Pseudo-prophets should rise and upon this advantage of ridding men from persecution seduce many v. 11. Lastly that upon this increase of persecutions upon the orthodox Christians both from the Jewes and Gnosticks called the increasing of iniquity the orthodox themselves should begin to faint their love to Christ grow cold v. 12. After which it soon follows v. 14. And then shall the end come By the accordance of all which passages there and here it is manifest who are these Antichrists here set down as the immediate forerunners of the siege of Jerusalem viz. those false prophets 2 Pet. 2 1. who there are said to have denied the Lord that bought them and here c. 4. 3. to deny Christ to have come in the flesh and so were Antichrists properly so called profess'd enemies to Christ and withal the most cruel enemies and persecuters of the Christians that is the Gnosticks particularly a sect of unclean abominable Christians which being followers of Simon Magus laboured to deceive many by rehearsing the miracles which he did and by their doctrines of the lawfulnesse of renouncing Christ in time of persecution gathered many to them who were first willing to escape persecuting and then hated and themselves persecuted all others And to this 't is clear that this whole chapter belongs first asserting the doctrine of Christ which these had perverted and denied v. 1. then the necessitie of Christian practice v. 3 4 5 6. against these most unchristian livers then particularly the doctrine of Christian charity against their hating and persecuting other Christians v. 9 10 11. then the contempt of the world and bearing of the crosse and of all hardship for Christ's sake v. 15. and then in this v. 18. having told them that according to Christ's prediction this was the season to expect such deceivers he comes particularly to them v. 19. that they went out from the Christians but were not of them that is were not true but equivocal and onely nominal Christians and now were separated from them as a sect that brake off and went out of the Church and so were no longer to be counted Christians v. 21. especially when they denied Jesus to be the Christ as the Gnosticks did And so he concludes that he had written to them of those that deceive them v. 26. That this place and peculiarly v. 19. belongs to the Gnosticks particularly see Cyrill of Jerusalem Cat. 6. p. 134. where speaking of Simon Magus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom it is written They went out from us but they were not of us and as the Barocian MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had been of us they would have remained with us which is that whole 19. verse applied to Simon and his followers whom p. 137. he names Cerinthus and in the Barocian Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Carpocrates Eâ—ion and Marcion and again Basilides and Valentinus Before him see Polycarp in his Epist to the Philippians p. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that doth not confesse that Jesus Christ came in the flesh is Antichrist and whosoever confesseth not the martyrdome or testimonie of the crosse that is that doth not confesse Christ when danger attends that confession is of the devil and whosoever converts the oracles of God to his own lusts and saith that there is neither resurrection nor judgment he is the first-born of Satan which is in the antients generally the title of Simon Magus And accordingly in the Epistles of Ignatius the primitive Martyr especially that to the Smyrneans he fortifies them against this doctrine of the Gnosticks that Christ did not suffer nor was born nor rose again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly in the flesh but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance Ib. Many Antichrists Who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were v. 18. hath been at large deduced Note b. the whole sect of Gnostick hereticks One mistake onely this matter may be farther liable to by thinking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here to be some peculiar person distinct from the many Antichrists there If there were any convincing reasons to conclude this it would soon be decided who it was those first-fruits of Satan Simon Magus who may well be supposed alive at the writing of this Epistle being affirmed by the antients to have contended with S. Peter and S. Paul at Rome and that most probably at their coming thither before their Martyrdome that is about the twelfth of Nero very little before the Jewish war which brought that ruine upon them See Arnobius l. 2. advers Gentes Sulpicius Severus Hist sacr l. 2. Cyril Hierosol Catech. 6. Isidore Pelusiot Ep. 13. All relating that contention between those Apostles and him and that saith Cyril after the error of the Gnosticks had spread it self over the Church and so made it necessary for the Apostles to oppose him publickly Beside him other particular persons there were also capable of this title Cerinthus opposed by this Apostle S. John particularly and Carpocrates and Saturnilus others And accordingly Hippolytus the Martyr in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the place many shall say I am Christ of Simon Magus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some rose and said I am Christ as Simon Magus and the rest whose names it is not seasonable to rehearse So Hegesippus in that eminent passage set down from him in Eusebius having named the several heresies that were come into the Church in his time the followers of Simon Cleobius Dositheus Gorthaeus Menander Marcion Carpocrates Valentinus Basilides and Saturnilus concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these were the false Christs false Prophets false Apostles which divided the unity of the Church with pestilent doctrines against God and his Christ But there is no reason thus
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
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
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
evening at least the whole Christians life being typified by the Jewes sabbath and so the necessity lying on them to serve God truly praise him blesse him pray to him solemnly all the daies of their lives That we should doe so was the main end of Christ's redeeming us Lu. 1. 74. Tit. 2. 14. and in relation to that 't is here said that Christ washed us from our sins by his blood and made us kings and priests to his God and father that is by his blood bought us to be the constant servants of God waiting on him and serving him the whole Christian Church avowedly all the daies of our life To this sense is the place of S. Peter 1 Pet. 2. 9. to be understood For ver 5. he is upon an exhortation that they as living stones of this holy building built on Christ a living foundation joyn together into a spiritual house an holy priesthood to offer c. that is to joyn together into a Christian assembly or Church meeting together continually as the Priests were wont to serve God and pray to him and praise him which God will accept of through Christ as he did of the corporeal sacrifices of the Jewes To this he adds a testimony out of the Old Testament to enforce it v. 6. which foretells God's purpose to gather a Church that should believe and confesse him publickly that is the meaning of not being ashamed of him Rom. 10. 10 11. which testimony being applied to them as also in another part of it which comes in as an accessary to the former ver 7 8. he comes back again v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you are a choice stock a royal priesthood which in all probability is as the first verse had been not only or so much an affirmation what they were but an exhortation what they ought to approve themselves to be or if an affirmation yet that in the force of an exhortation like that in Exodus whence 't is taken Ye shall be to me a kingdome of priests that is I command or require you to be so or If you will obey my voice you shall that is this act of obedience I require from you so there ye are a choice kindred a kingdome of priests that is Christ hath bought you that you should and therefore you ought to be so a peculiar people set apart on purpose to this office as it there follows to praise and magnifie God and declare the power of his grace which hath wrought such a change in you And this is most effectually done by a constant publick service of him To the same purpose also is that other place wherein these words are again made use of Rev. 5. 10. where the living creatures and Elders offering up the praiers of the Saints ver 8. that is the persecuted Christians alive then before the destruction of the Jewes approaching and drawing nigh v. 9. those praiers it seems prophetick praises express'd there by incense for what they foresee Christ would speedily doe for them they sing a new song the effect of which is that Christ having been crucified by the Jewes slaughter'd as other Prophets had been should yet have the privilege beyond all them to work a notable vengeance upon those bloody men that is to open the seals of the book which contained all those woes in it against that people ver 9. and by doing so by acting that revenge on his crucifiers and the persecutors of Christians it follows there in the song that God had gathered them that is the Saints that praied and brought them back from their dispersions and captivities as it were and made them kings and priests unto God that is a kingdome of priests a congregation or Church or multitude of men daily serving God meeting at the publick assemblies to worship and sacrifice to him which was remarkably the effect of the Jewes destruction at that time those having been the chief persecutors of Christianity and hindring their publick assemblies where they had power and where they had not yet so calumniating the Christians to the Roman Emperours and Officers that they had for some time brought great persecution upon them and most severe interdicts of all publick meetings As for that which this place in the Epistle to the Churches peculiarly referres to I suppose it is that degree of indulgence which the Christians now had received from the Emperors in some degree from Vespasian and others after him according to that of Tertullian in his Apologetick Quales ergò leges quas adversum nos soli exequuntur impii injusti turpes truces vani dementes quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus Adrianus nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit The laws against Christians Trajan took away in part and neither Adrian nor Vespasian nor Antoninus Pius nor Antoninus Philosophus required to be executed on them So saith Eusebius of Vespasian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he practised no cruelty against the Christians see 2 Thess 2 1. And this is there express'd Rev. 5. 10. by we shall reign upon the earth that is we shall live here in stead of a state of persecution in a royal chearful way of liberty to assemble and serve God publickly And so ch 20. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were kings or reigned with Christ a thousand years that is enjoyed peaceable daies of Christian profession As Dan. 7. 18. The saints of the most High shall take and possesse the kingdome signifies that the Jewes should be delivered from the persecutions of Antiochus Epiphanes as it fell out in the time of the Maccabees and have liberty to serve God publickly in the assemblies again And so Rev. 20. 6. being priests unto God and reigning a thousand and years signifies the Churches enjoying freedome and tranquillity under the Christian Princes favour to serve God in the congregation That these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshing see Act 3. 19. This gives a ground of probable conjecture concerning the time when this entire book of Visions put all together was with this Preface sent to the Churches viz. in those daies of Vespasian wherein as farre as concern'd the Emperors Edicts the Church received this great tranquillity but that not perfected to them till the Jewes were destroyed at which time 't is again repeated Rev. 5. see Note on ch 17. d. And if against all this it be objected that these persecutions of the Christians though for a while superseded in Vespasian's and Titus's times yet soon returned again in Domatian's and in some degree in Trajan's and soon after were very frequent in great violence so as to fill up the number of the Ten persecutions within 270 years after Christ To this I shall answer in the words of Eusebius Eccl. hist l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor To
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.