it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse Paraphrase 42. This provoked God to forsake them to leave them to themselves to permit them to follow their own hearts desires into all the madnesse they led them to and so by not restraining to deliver them up to worship the starres of heaven in stead of God upon which it is that God expostulates with them Am. 5. 25. Were the sacrifices which you offered up in the wildernesse all those fourty years offered to me O ye house of Israel 43. Yea ye took up the note f tabernacle of Moloch and the starre of your god note g Remphan figures which ye made to worship them and I will carry you away beyond Babylon Paraphrase 43. Nay as the grossest idolatry ye set up a chapplet or shrine with an image in it see note on c. 19. e and that image the image of one of the Aegytian Kings under the title of Mars and again the picture of Saturn another planet denoting another Aegyptian god and these images of these false gods have been made by you on purpose to be worshipt by you which idolatry together with your consequent sinnes hath brought that captivity upon you Am. 5. 26. 44. Our fathers had the note h tabernacle of witnesse in the wildernesse as he appointed speaking unto Moses that he should make it according to the fashion that he had seen Paraphrase 44. These fathers of ours in the wildernesse had the tabernacle of the testimony that is the tabernacle with the ark in it called the ark of the testimony because of the tables of the law put there which were the testimonies and evidences of Gods will how he would be served or else the tabernacle where God promised to meet them the place where he would record his name Exod. 20. 24. where they were to commemorate his mercies to them and where he would answer their prayers bestow blessings on them and this built exactly according to the pattern shewed Moses by God 45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our fathers unto the daies of David Paraphrase 45. This their successors under Joshua brought into Canaan with them and so it continued till David's time 46. Who found favour before God and desired to find a tabernacle for the God of Jacob. Paraphrase 46. Who having received speciall favour from God desired earnestly to build a standing Temple for his service 47. But Solomon built him an house Paraphrase 47. But this Temple was not thought fit to be built by him because though he were a very excellent person yet he had had great warres and shed much blood 1 Chron. 22. 8. 28. 3. in which respect God would not permit him to have this honour of building the Temple a place destined to all peaceablenesse purity and holinesse this therefore was reserved for Solomon who accordingly built it in a most sumptuous manner 48. Howbeit the most high dwelleth not in Temples made with hands as saith the prophet 49. Heaven is my throne and earth is my footstool What house will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 51. Ye note i stiffenecked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Paraphrase 48 49 50 51. But sure God doth not so dwell in this Temple who hath the whole world for his palace as that he should be bound to preserve this for ever from being destroyed when you have by crucifying his Son thus provoked his vengeance against you and this brings home Stephen's discourse in this chapter to the point which he had in hand ch 6. 14. and continue in the rebellions of your fathers for sure if David's bloodguiltinesse made him uncapable of building it yours will render you uncapable of having it continued to you 52. Which of the prophets have not your fathers persecuted And they have slain them which shewed before of the coming of the just one of whom ye have been now the betrayers and murtherers 53. Who have received the law by the disposition of Angels and have not kept it Paraphrase 52 53. For as your fathers persecuted slew all the old prophets which foretold the coming of the Messias so ye now he is actually come have betrayed and murthered him A sinne set out and heightned with the greatest aggravations imaginable whether we consider the person thus used by you or you that thus used him He the holiest person in the world that came to be your Saviour and you the people of God the very men for whose sakes the Law was delivered by God to hosts of Angels and by them delivered to you and yet you have not obeyed it nor embraced him which came to perfect that Law but absolutely rebelled against all 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth Paraphrase 54. This whole sermon but especially the close of it foretelling their destruction for their bloody sinnes wounded them deep but in stead of producing contrition exasperated them the more and put them into an horrible rage against Stephen and that enflamed their zeal to set upon the stoning of him 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the glory of God and Jesus standing on the right hand of God Paraphrase 55. But he full of courage looked up farre above all fears of their fury and doing so he saw an appearance of Angels about God and Jesus God-man standing as in a posture of readinesse to assist and help close by or at the right hand of God 56. And said Behold I see the the heavens opened and the son of man standing on the right hand of God Paraphrase 56. And he proclaimed his vision saying 57. Then they cried out with a loud voice and stopped their ears and ran upon him with one accord 58. And cast him out of the city and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul Paraphrase 57 58. And they dealt with him by the judgment of zeal used among the Jewes against those that departed from the Jewish and set up any new worship and first cast him out of the gates of the city then stoned him and they that brought evidence against him ch 6. 13. and were therefore by law to throw the first stone at him and are therefore called executioners ch 22. 2. put off their clothes to fit themselves for their work and a yong man called Saul undertook to look to their clothes who consequently had a hand in the stoning of him ch 8. 1.
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
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. 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styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
is will not be obvious to determine This may perhaps be it that the considering or pondering that is measuring of the Church the duration the extent the flourishing of it here described as also of the walls thereof the Christian saith is the work delight desire of Angels one of the number of those things which the Angels desire to look into 1 Pet. 1. 12. Eph. 3. 10 18 19. CHAP. XXII 1. AND he shewed me note a a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. Paraphrase 1. And in the same vision I farther saw by the Angels shewing me or pointing to it a font or baptistery to which they that were admitted were bound to undertake all purity of living and the power of admitting to that was intrusted to the Governours of the Church by Christ communicated to them 2. In the midst of the note b street of it and note c on either side the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and note d the leaves of the tree were for the healing of the nations Paraphrase 2. And I saw also a place for Christian assemblies and betwixt that and the font was the tree of life planted noting these two to be great obligations and advancers of piety in mens hearts such as should bring forth all manner of fruits of holinesse at all seasons And the visible outward profession and form of piety in the Church perhaps discipline and government and ceremonies instituted in it were to be of great use as to attract others and bring them into the Church so to keep men in a good healthy state of soul or reduce and restore them that are fallen from it 3. And there note e shall be no more curse but the throne of God and of the Lam b shall be in it and his servants shall serve him Paraphrase 3. And for notorious sinners such to whom the censures of the Church belong they shall not be permitted to continue in it for the Christian judicatures shall never cease or be turned out of it for the space of the thousand years as many other governments have failed and all Christians will submit to it 4. And they shall see his face and his name shall be in their foreheads Paraphrase 4. And such as doe so shall have the favour of God and shall be accounted true Christian servants of his 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse no want of refreshment of comfort God shall be all in all unto them and they shall never fail to enjoy this felicity of cheerfull Christian living this freedome of serving God c. express'd by being Kings see note on ch 1. d. and by reigning with Christ ch 20. 4. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must shortly be done Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me and to summe up what I had seen in this vision telling me That all this as strange and glorious as it was should certainly come to passe and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation by way of vision of those things that were speedily to commence and one after another to come to passe 7. Behold I come quickly Blessed is he that keepeth the sayings of the prophecie of this book Paraphrase 7. And this consideration of the speediness of the completion of these prophecies that of the prosperity of the Church under the Christian Emperors and Kings within 250 years but of those that concerned the destruction of the Jews and Gnosticks the present enemies and persecutors of Christians every where call'd the coming of Christ see note on Mat. 24. b. now immediately approaching is of so important consideration to every one who now lives in the Christian Church that as 't is the only way to felicity for a man to guide his actions by the contents of this prophecy so 't will go very ill with him that doth not 8. And I John saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things Paraphrase 8. And I that write all this book of visions by way of Epistle to the seven Churches of Asia am that very person that saw and heard all that is here set down And when I did see them and hear them I was so transported with the joyfulnesse of the matter of them that I did in expression of a true sense of that benefit perform a most humble obeisance to him that had been the messenger to conveigh it to me see ch 19. 10. 9. Then saith he unto me See thou doe it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book Worship God Paraphrase 9. But he would not permit me saying I am but a fellow-servant of thine and but equal to the other prophets which are thy brethren thou thy self being such an one by being an Apostle see ch 19. 10. and they that live Christianly and persevere in the faith of Christ against all temptations according to the designe of this book are absolutely such as I am the servants of God also Let God have the thanks and praise of all that shall be done and of all that is now revealed to thee 10. And he saith unto me Seal not the sayings of the prophecies of this book for the time is at hand Paraphrase 10. And then methought Christ himself said thus unto me Seal not shut not up this prophecie as sealing is opposed to leaving open and legible Isa 29. 11. Lay it not up as a thing that only future ages are concern'd in For the time of the completion of a great part of it is so immediately at hand that 't is fit the prophecie should be open for all to see and to observe the completions of it 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Paraphrase 11. And now the had and good shall come to receive their sentence there remain not now any more seasons of working changes on any but he that is now an impenitent persecutor of Christianity an impenitent carnal Gnostick is like suddenly to be taken and dealt with accordingly and on the other side he that hath
he that did his neighbour wrong thrust him away saying Who made thee a ruler and a judge over us 28. Wilt thou kill me as thou didst the Aegyptian yesterday 29. Then fled Moses at this saying and was a stranger in the land of Madianwhere he begat two sons Paraphrase 29. And Moses seeing himself thus repulsed and on the other side fearing that what he had done already might by being known bring hazard on him as it did Exod. 2. 15. when Pharaoh heard of it he sought to kill him he fled from thence to Midian and there sojourned with Revel Exod. 2. 18. or which is all one with Jethro ch 3. 1. the priest or prince of Midian Exod. 2. 16. and he kept his sheep and married his daughter Zipporah by whom he had two children Gershom so named for his being a stranger or sojourner there and Eliezer from God's helping him or delivering him from the hand of Pharaoh that sought his life Exod. 18. 2 3 4. 30. And when fourty years were expired there appeared unto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in a bush Paraphrase 30. And at the end of a second part of three of his life i. e. of a second 40 years which was also the period of the 400 years prefix'd v. 6. as Moses was feeding his sheep about Horeb or Sinai that mount after so famous for Gods delivering the Law out of it and therefore called the flaming mountain of God Exod. 3. 2. he saw a flame of fire in a bush but the bush was not hurt nor consumed by it which was the appearing of an Angel according as 't was usuall for Angels to appear see note on Mat. 3. k. 31. When Moses saw it he wondred at the sight and as he drew neer to behold it the voice of the Lord came unto him 32. Saying I am the God of thy fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses trembled and durst not behold Paraphrase 32. And this voice of God by an Angel speaking and perhaps as it was usuall thunder joyned with it was so terrible to him and the flame that appeared in the bush so glorious and illustrious that he durst not look upon it but hid his face Exod. 3. 6. 33. Then said the Lord to him Put off thy shooes from thy feet for the place where thou standest is holy ground Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence from which any place is called holy and therefore in reverence due to such a presence put off thy shooes c. 34. I have seen I have seen the afflictions of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee into Aegypt Paraphrase 34. Now is the time come wherein I will certainly visit relieve that people of mine the children of Abraham which according to what I foretold him see v. 6. have been used like slaves in Aegypt a long time and to this purpose now I have sent down my Angel the only way of my peculiar presence in any one place that I may commune with thee and send thee on this message as my Commissioner to bring them out thence 35. This Moses whom they refused saying Who made thee a Ruler and a Judge the same did God send to be a Ruler and Deliverer by the hands of the Angel which appeared to him in the bush Paraphrase 35. And so that Moses that they would not receive to avenge their injuries or compose their quarrels ver 27 28. was now sent by God to lead them and bring them out of Aegypt and to this end an Angel sent to talk with him and give him his commission which was done in a glorious manner by a flame in but not consuming the bush 36. He brought them out after that he had shewed wonders and signes in the land of Aegypt and in the Red-sea and in the wildernesse fourty years Paraphrase 36. And at last after the working of many terrible prodigies first in Aegypt then at their departure in the Red-sea he rescued them out of Pharaoh's hands and after fourty years spent in the wildernesse to punish their murmuring and to shew forth more of God's power and miracles in sustaining them there they were at last brought by Joshua into Canaan 37. This is that Moses which said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear Paraphrase 37. Now what was this Moses all this while but a Prophet foretelling the purpose of God to send another great prophet to you in these later daies the Messias which though he were God from heaven yet should here be born in an ordinary condition of a daughter of Abraham and warning you to be sure to receive and entertain him when he should come assuring you that if you hear not receive not him you shall which was the point in hand which Stephen was all this while a demonstrating in answer to what was laid to his charge ch 6. 14. be utterly destroyed Act. 3. 32. 38. This is he that was in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers who received the lively oracles to give unto us Paraphrase 38. This Moses afterward when the people were encamped in the wildernesse was called up to mount Sinai where an Angel spake to him and the Israelites and delivered the Law to them see note on Rom. 3. a. 39. To whom our fathers would not obey but thrust him from them and in their hearts turned back again into Aegypt 40. Saying unto Aaron Make us Gods to go before us For as for this Moses which brought us out of the land of Aegypt we wot not what is become of him Paraphrase 39 40. And after all these prodigies and miracles used by God to give him authority among them the Israelites murmured rebelled against him still and had more mind to be in Aegypt again then under his government and to that purpose made them pictures of the Aegyptians Gods to goe before and lead them as Moses did viz. a calf v. 41. only upon pretense that Moses had forsaken them was gone they knew not whither when indeed he was only called by God unto the mount to receive commandements to give unto them 41. And they made a calf in those daies and offered sacrifice unto the Idol and rejoiced in the works of their own hands Paraphrase 41. And when they had made this calf they very solemnly worshipt it and by sacrifice and festivities celebrated that idol which they themselves made in the same manner as God himself is wont to be worshipped 42. Then God turned and gave them up to worship the host of heaven as