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
in this sacred use of it there seems to be a Metonymie or figure very ordinary whereby the word that signifies good news is set to denote the history of that good news the birth and life and resurrection of Christ which all put together is that joyful good news or tidings As for our English word Gospel which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compounded of God and spel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as wel a God no difference being discernible in the writing of those two words among them unless that when 't is taken for God it hath anâ—e after it So in the Treatise De veteri Testame to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is all good and all good cometh of him According to the notion of most Nations the Heathens calling God Optimus the best and Christ according to the Jewish notion telling the young man that there was none good save God onely As for the other part of it spel it seems to signifie word among the Saxons as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. 37. Psal 79. 14. signifies a by-word or Proverb or as it is still used in the North by-spell So in the Treatise De Vet. Test Among Solomon's writings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc One is Proverbs i. e. by-spell book and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently a verse or a word one or more lines of Scripture or otherwise either spoken or writteâ— and hung about ones neck on design to drive away a disease according to the superstitious beleef and practise of our Ancestors is still among us called a Spell from the antient use of it as in the Poet Sunt verba voces quibus hunc lenire dolorem Possis words signifie charms And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by euphony Gospel in Wicleifs translation and ever since notes these good tidings delivered as first by an Angel and after by the Apostles by word of mouth so here in writing by way of History also and in brief signifies that blessed story of the birth life actions precepts and promises death and resurrection of Christ which of all other stories in the world we Christians ought to look on with most joy as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word i. e. a. Gospel According to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâ—tles who had associated himself to Christ as a disciple of his ever since he began to reveal himself or to preach compiled and set down This he is said to have written eight vears after the resurrection of Christ and that in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew and therefore as writing to the Hebrews he proceeds no farther in the Genealogy of Christ then that he was from Abraham and David Now this was set out by him eight yeers after the assumption of Christ So another antient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was set out at or delivered and sent to Jerusalem in the Hebrew language And though that which we now have be onely in Greek yet being translated into that language either by himself or some Apostolical person that it might be of farther use then onely to those of Jerusalem the Jews for whom it was first designed and as such universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church it is with the same reverence to be received by us as if it had been first written in Greek or as if we had the Hebrew still remaining to us Having said this of the first it will not be amiss in this place by the way briefly to consider Who were the Authors of all the four Gospels and What is generally observable of each of their writings For the first it much tends to the advancing the authority of these books to consider that two of them the first and the last were compiled by two Disciples and Apostles of Christ who were perpetually present with him and saw and heard all the particular words and actions which they relate viz. Matthew and John And for the other two Mark and Luke though they were not such Disciples and Apostles immediately retaining to Christ and continually attending on him yet they were familiar and constant attendants the former of Peter one of these Apostles also who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that antient MS. ten years after the ascension of Christ the latter of Paul who being call'd by Christ miraculously from heaven was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter as appears by the story of the Acts and long after when he was at Rome say the Antients Luke being by him instructed wrote this Gospel which therefore saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Italick character or manner of writing discernible in it To this may be added what the Ecclesiastick Historians say of Mark that Peter did deliver and as it were dictare this Gospel to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. It is to be observed that the Gospel according to Mark was dictated by Peter at Rome according to those verses antiently written on his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark being instructed by S. Peters preaching in the doctrine of the exinanition or descent of Christ to our humane nature wherein be was two-fold God-man by nature set this down accordingly and now hath the second place in the writings of holy Scripture i. e. of the new Testament And of this there be some characters discernible in the writing it self As that setting down the story of Peter's denying of Christ with the same enumeration of circumstances and aggravations of the fault that Matthew doth when he comes to mention his repentance and tears consequent to it he doth it as became the true Penitent more coldly than Matthew had done onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly And for Luke his profession is that he had made diligent enquiry c. 1. 3. and received his advertisements not onely from S. Paul but also from those who were both eye-witnesses of what he writes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers instruments imployed by Christ in the particulars of the story and therefore is as creditable a witnesse as their authority from whom he had his instructions
which purpose to shew you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren be they never so great if you expect any remission from God for your sins committed against him I shall give you this parable Gods dealing with men under the Gospel is very fitly resembled to a King calling his servants to account 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents Paraphrase 24. And when he did so one of his servants upon account was found to owe him a great summe cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Paraphrase 25. But he being not able to pay that sum his master appointed him to be used as debtors which are not able to pay are wont to be used among the Jews sold they and their wives and their children to be servants and bondmen â— Kings 4. 1. and by that sale the debt to be paid 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all Paraphrase 26. Hereupon the indebted servant fell down on his face and besought him that he would stay a while till he might be able to pay him and not use this extremity towards him promising if he would doe so that he should lose nothing by him 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt Paraphrase 27. And his master was merciful and quitted him of the former sentence v. 25. and frankly forgave him that vast summe upon his bare request 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pencâ— and he laid hands on him and note d took him by the throat saying Pay me that thou owest Paraphrase 28. But when this was done this servant that had been thus mercifully and magnificently dealt with by his master having had ten thousand talents forgiven him met with one of his fellow-servants which ought him somewhat one hundred denarii valued to three pounds two shillings sixpence of our money a contemptible summe in comparison with what had just now been forgiven him and he presently apprehended him in a most rigid manner requiring him to make present payment 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all Paraphrase 29. And this fellow-servant of his besought him with as much humility to forbear him as he had v. 26. bâ—sought his masters forbearance for six hundred thousand times as much 30. And he would not but went and cast him into prison till he should pay the debt Paraphrase 30. And that servant that had had so much forgiven him would not forgive so little but dealt with him in the extremest rigor cast him into prison never to be released but upon paying the whole debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their Lord all that was done Paraphrase 31. For this all the fellow-servants that saw it were much troubled both for the unhappy lot of him that suffered and the unreasonable behaviour of him that thus dealt with him in so distant a matter from what himself had so lately found from his master and upon this they came and informed their master of it 32. Then his Lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me Paraphrase 32. O thou unconscionable man thou canst not but remember how I lately forgave thee all that vast summe owing to me by thee with which this of thy fellow-servant to thee beareth no proportion and that upon thy bare request having no motive beside my own compassion to an helplesse creature to invite me to so great a mercy 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee Paraphrase 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master or superior to have in like manner as I gave thee example shewed pity to thy fellow-servant to whom thou wert so much more oblâ—â—ed then I to thee and to have remitted him so small a summe when I forgave thee six hundred thousand times as much 34. And his Lord was wroth and delivered him to the note e tormentors till he should pay all that was due unto him Paraphrase 34. Upon this the master was most justly enraged against him and used him as he had done his fellow v. 30. and though he had before remitted him yet upon this unworthy impious behaviour he revoked his designed mercy and cast him into prison 35. So likewise shall my heavenly father doe also unto you ife ye from your hearts forgive not every one his brother their trespasses Paraphrase 35. By this resemblance ye see what measure ye must expect from God in this matter For just so shall God deal with you remit nothing of that rigour against you which you use against others deal most severely with you if ye doe not clearly plenarily and sincerely without any reservation or designe to have God execute any vengeance for you or the like forgive all injuries how great soever being certainly farre below the proportion of yours against God that are done to you by any man living Annotations on Chap. XVIII V. 10. Angels That Angels are Gods ministring spirits and doe performe his commands in guarding his servants here below is the doctrine of Scripture Heb. 1. 14. and so severall times in the Revelation where the seven Spirits c. 1. 4. and c. 4. 5. that is saith Andreas Caesareensis seven Angels are said in heaven to behold his face in the same manner as is here affirmed of them But whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Angels here be to be defined singular Angels peculiarly design'd to particular persons is not here distinctly affirmed onely that they are as God sees fit employed in services for the benefit of these little ones that is of Christians And of that there is no doubt Thus saith Origen contr Cels l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels that are appointed to preside over them as guardians to counterwork the treacheries and policies of Satan That these are said continually to behold the face of God is saith Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they continually and stedfastly behold the beauty of God and never fall off from that dignity and preferment as Lucifer did which they enjoy by their nearnesse to the true reall eternall good But there is besides this a more peculiar
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to keep their affairs in good order Thus Diod. Siculus l. 5. p. 305. speaking of the antient Gaules There lies saith he in their temples a great deal of gold consecrated to their Gods which yet none of the natives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch that is steal away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their superstition that is reverence which they bear to their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the men are extremely covetous So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege saith he he condemned himself and died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving to his citizens much superstition which the Interpreter rightly renders Dei reverentiam reverence of God So in Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading to superstition or the worship of the Gods and exhorting them to be pious making superstition and piety all one exactly So in an Edict of the Emperour Tiberius set down by Josephus l. 19. c. 4. where immunities are by him allow'd the Jews on condition that they misuse not the Emperours kindnesse towards them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do not set at nought the superstitions that is Religions some of which he that wrote the Edict thought to be true and therefore took that care of them of other nations And though being by the Heathens used for the worship not of the true God but of their Daemons dead men and Angels deified by them it be justly detested by us Christians yet still this is not an argument that that word is used in an ill sense any otherwise then Religion it self is also because false heathenish religions are looked on with the same aversation also by all that count them such to which agrees that of the Etymologist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word among the heathens is taken for a good thing but among us Christians for impiety Besides these there is yet one farther acception of the word for the use of magicall spells ligatures characters c. execranda superstitio ligaturarum quibus inaures c. non ad placendum hominibus sed ad serviendum daemonibus adhibetur Aug. Ep. 73. that execrable superstition of ligatures among which are the ear-rings c. used not to please men but to serve devils Of these indeed there were store among the worshippers of false Gods a catalogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffing at those which make every accident almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign of something divine by the flight of birds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer the feeding of chickens by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striking a staffe against the ground to which the Prophet is thought to referre Hos 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auspicious signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightning on the right side Hom. Il. 2. which they that used are by Suidas said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superstitious observers of signes See Aug. de doctr Chr. l. 2. The like may be said of ominous and auspicious days the not observing of which Hesiod makes to be impiety and designes his whole book of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These being heathenish observations consequent to their Religions as they are justly branded by those that dislike their Religions so among them that disliked them not they were taken for branches of piety also and so still fasten no ill character upon this word absolutely considered V. 23. To the unknown God Concerning this Altar at Athens inscribed to the unknown God there is a famous story in Laertius in Epimenid that in time of pestilence at Athens Epimenides being accounted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one most beloved of God was consulted by them who appointed this lustration for the city Taking many sheep black and white he brought them into Areopagus and permitted them to goe whither they would appointing some to follow each and whereever they lay down there to kill and sacrifice them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a fit God or to a Gâ—d to whom sacrifices were due and so the plague ceased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence saith he is it that among the Athenians in publick places there are Altars that have no names on them So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Gods are worshipped among the Athenians which Apollophanes reckons up in his Cretians So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he where are built altars of unknown daemons or Spirits or Gods And so Lucian in his Philopater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the unknown God at Athens And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We having found and worshipt the unknown God at Athens will stretch out our hands to heaven and give thanks to him And so saith Pausanias that there were at Athens Altars of unknown Gods And the same Author mentions among the Lydians or Persians some Sacrifices that by invocation of an unknown God and a forme which he calls barbarous because not understood by the Graecians the God of Abraham c. brought fire down and burnt the wood upon the Altar Eliac l. 1. which is a description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahabs time who by invoking the name of God brought down fire upon the Altar Of Saint Pauls making use of this inscription at Athens against the Heathens see Photii Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 114. V. 28. In him we live This seems to have reference to an old Iambick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him we live these mortal lives and move and are And so that which followes will be more literally true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some urging two sayings of the Pagans this and that of Aratus following CHAP. XVIII 1. AFter these things Paul departed from Athens and came to Corinth 2. 2. And found a certain Jew named Aquila born in Pontus lately come from Italy with Priscilla his wife because that Claudius had commanded all Jews to depart from Rome and came unto them Paraphrase 2. Claudius the Emperor of Rome having about this time toward the latter end of his reign see note on c. 26 a. made an Edict to banish the Jews out of his dominions especially from Rome and Italy and those parts 3. And because he was of the same craft he abode with them and wrought for by their occupation they were tent-makers Paraphrase 3. And Paul being by trade a tent-maker as they were associated and wrought in his trade with them 1 Cor. 4. 12. and 9. 6 12. 4. And he reasoned in the
be seen And so of the city of Tarsus Saint Paul's countrey saith Dio Chrysostom that the women came so attired into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no part either of their face or the rest of their body might be seen And for those that have not used or reteined that custome of wearing veiles or coverings yet the universal custome of women among all people is to wear their haire at length and that is usefull to cover their faces and necks and shoulders and that is the reason of the mentioning their long haire that nature teaches them v. 15. and that it is as fit for her to be shaven as uncovered v. 6. Ib. Because of the Angels The presence of God in any one place more then in another is not easily conceivable by any And therefore that any place should be called his house or place of residence his temple wherein he dwels 2 Cor. 6. 19. must needs be in some other respect and what that is is sufficiently explicated by Jacob who upon the vision of Angels at Luz awakes and sayâ— that the place was venerable and that God was in it and that it was the house of God which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where and which fits that place to be God's house and thus Eccles 5. 5. when we read from the Hebrew before the Angel the Septuagint interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of God making the Angel and God's presence all one Thus Psal 68. the Myriads of Angels are said to be God's Chariots places to receive God as he is said to sit on the Cherubims and to flye on the wings of the wind or Angelicall spirits Psal 18. Agreeable to this was it that God was said to be in the Arke between the Cherubims and that the Arke was therefore called the glory the Schechinah or inhabitation of God and many things of this nature in the Old Testament see Note on Mat. 3. k. And proportionably both under the Old and New Testament the Angels have been thought to be present in the places of God's publick service Thus Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 541. speaking of the hymnes of Moses saith they were composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kinde of harmony and symphony that men and angels which attend doe hear making the Angels as well as men auditors of the hymnes in the Temple and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers to look that all be done as it ought So Tertullian De Orat. Angelo adhuc orationis adstante the Angel of prayer standing by So Chrysostome speaking of the disorderlinesse of some in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he knowest thou not that thou standest with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest with them praisest God with them referring questionlesse to the antient form in the Liturgy with Angels and Archangels c. we laud and magnifie c. and standest thou laughing Agreeable to which is that of the Psalmist in the Septuagint translation Psal 138. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the presence of the Angels I will sing unto thee which that it belongs to the Temple appeaâ—s by that which followes v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will worship toward thy holy temple that is the Sanctuary they standing in atrio in the court not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary when they worshipp'd So in S. Basil's Liturgy we have this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministery of thy glory make thy holy Angels enter with us that we may officiate and praise thy goodnesse together Thus saith Procopius of God that he doth by the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibit himself or appear peculiarly in the Temple And so in the very heathen Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ little in their notion from that of Angels among Christians he saith of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of their divine offices and priests of their mysteries and Iamblichus to the same purpose that every Temple hath its keepers Which being supposed and taken for granted the account will be clear why the woman must be covered because of the Angels that is that she ought to doe that which was most decent in that place where the Angels were present to behold them and that yet more particularly when she hath those Angels which use to be present in such places for her example also who by covering their faces use to testifie their subjection toward God for so we read of the Seraphim Isa 6. 2. with two wings they covered their face To which Photius addes Epist 210. that the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookers on and witnesses of the womans production out of the man V. 14. Nature What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is said to teach that men are to cut women not to cut their haire may be guess'd first by the practice and vow of the Nazarites of never cutting their haire which yet was allowed and commended by God in some men which it would not have been if the practice had been against the law of Nature or if that were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here secondly by the words precedent v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is it decent which though it belong to the womans praying uncovered yet when being uncovered and cutting her haire are made unfit upon the same principle v. 6. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decency will be an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature as v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely is applied to both the being shaven and uncovered thirdly by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Authors for custome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customes are acquired natures in Galen and in Aristotle Rhet. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and nature are neer and like one another and that which is frequently done is next that which is alwaies done And therefore when in Lucian in the person of Demosthenes we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon me that am not born to be ill or naturally ill Phil. Melanchthon renders it ignoscas mihi qui non consuevi inconstans esse pardon me that am not wâ—nt to be so that being an ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Authors and so 't is ordinary for that to be called the law of Nature which was but the law of Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one nation or some nations use in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. tit 1. And so in the Digests de stat Hom. l. lex
all affairs between God and us see note on Act. 13. i. but especially by suffering obtain pardon for us 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted Paraphrase 18. For by the sorrowes which himself suffered 't is very proper and agreeable that he should become compassionate and willing to relieve those that fall into the same or the like evils that are under the sharpest persecutions in this life Annotations on Chap. II. V. 1. Should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase used from the water which when 't is not kept within limits fals away runs about Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to be lost or fall away and so Prov. 3. 21. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall not away is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but keep and so here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed and therefore the Syriack render it lest we fall and so the Arabick Interpreter also And accordingly Theophylact hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us not fall away let us not perish to note saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easinesse of the fall and heavinesse of the ruine V. 3. Salvation It may here be matter of some question what is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance Three notions of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been ost mention'd one for escaping out of the vitious customes of the world repentance and conversion to Christ receiving the faith see Note on Luk. 13. b. the other for deliverance out of calamities from whence comes a third notion for etneral blisse in heaven as an eternal deliverance from all evil whether of sin or punishment and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken for that eminent deliverance from persecutions which vvas to befall the faithfull at the time of the utter destruction of the Jewes see Note on Rom. 13. c. If the word be here used in the first notion then it must signifie the preaching of the Gospel the means of converting and bringing men to good life And so it may possibly be comparing the Gospel here delivered by Christ with the Law delivered by Angels The second notion also having two parts one to signifie a signal deliverance here another to signifie eternal salvation it is not impossible that both here and c. 1. 14. it should belong to the latter of these especially there where there is mention of inheriting it But yet the former of these two latter notions that for the signal deliverance of the faithfull long promised and at the writing of this now approaching and 1 Pet. 1. 5. call'd the deliverance ready to be revealed in the last season may very probably be it that is here meant in both places In the former c. 1. 14. where the Angels are said to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that are ready to inherit this deliverance that is very agreeable to the manner of expressing it elsewhere by his coming with his angels or holy myriads to punish the Jewes and rescue the faithfull Christians and accordingly in the 7 th of the Revelation the Angel is sent to seal the faithfull when the rest are to be destroyed by the four Angels And this deliverance being a fatherly act of mercy in God made over by promise to all that should persevere may well be said to be inherited by such and the neernesse of it at that time every where spoken of may be denoted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their readinesse to receive it as in Peter it was ready to be rebealed And so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here if we will judge by the Context it must most probably signifie this For first this will by the consequents appear to be the designe of the whole Epistle See Note on the Title a. to fortifie the believing Jewes by the approach of this deliverance Secondly the Epistle beginning with Gods speaking in these last times by Christ as he had formerly by ordidinary Prophets c. 1. 1. and the rest of that Chapter being spent in the setting out the dignity of this Prophet above all even Angels themselves he applies it to this very matter c. 2. 1. that they give heed to what hath been thus foretold by Christ lest they should fall away and this enforced by the danger of so falling v. 2 3. and by the greatnesse of th◠deliverance such as was thought fit to be foretold by Christ and his Apostles who were furnished with power of working miracles to confirm their prophecy Where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that began to be spoken of v. 3. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things heard v. 1. so both are fitly appliable to this matter which we know Christ solemnly foretold Mat. 24. and the Apostles in their preachings and in their Epistles See Note on the Title of the Epistle to the Romans 2. And thirdly the consequents in this Chapter agree to this interpretation where Christ is set out as a King v. 5. all things to be subjected to him which being not yet fulfilled as long as his enemies prosper and prevail against the Christians that is there used as an argument that some farther exercise of this power of his some deliverance of the faithfull was yet to be expected So again v. 9. where he is exalted by way of reward for his sufferings that by the same way as he pass'd they might passe also that is through persecutions to deliverance v. 10 11. and so be as his brethren v. 12 13. which in the last verse of the Chapter is express'd by his succouring them that are tempted that is relieving them that are persecuted for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation signifies and so on in the next Chapter where by occasion of the mention of the Israelites provoking and being excluded Canaan he re-inforceth his exhortation of not falling off that they may enter into Gods rest which expects the Christians which that it belongs to this matter of their deliverance from persecutions and Halcyonian dayes attending it see Note c. on ch 3. So likewise may the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted ch 9. 28. Where the mention of Christs second appearing or coming and that quite contrary to the first when he came to dye for our sins a coming in power to destroy his crucifiers may very fitly determine it to that deliverance which the persecuted Christians that held out constantly in expectation of his making good this his promise to all such should reap by it But not so in any of these as to exclude but farther to comprehend that eternal deliverance which we ordinarily call salvation V. 7. A little lower The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double notion in respect of
of Abels firstlings in his sacrifice So that all these four possible notions of the words are in effect but two the first and the third referring to that of Abel and his own blood shed by Cain and the second and fourth to the blood of the cattel in his sacrifice And which of these is now to be preferred is the onely difficulty That the first should be it the authority of the Greek Commentators and others would incline and the manner of the Scripture-style in many places using words and phrases which must be supposed to signifie much more then their natural importance affords see Note on Mat. 12. e. may help to perswade it For thus it may then be explicated very commodiously That whereas the blood of Abel the first that ever suffered called for nothing but vengeance on the murtherer the blood of Christ quite contrary wise called for mercy on his very crucifiers and on all the world of men besides and so spake as good things as Abels did ill cryed as loud for pardon as his is said to do for vengeance But if we consider the design of the whole Context which is the comparing the state and oeconomie under the Law and before Christ with that now after or since his coming and the preferring the latter infinitely beyond the former we shall then have great reason to incline us to accept the second sense that the sprinkling of the blood of Christ that sacrifice of his upon the Cross had infinitely more efficacy in it and that devolved to us to obtain Gods acceptance then that sacrifice of Abels the first great type of that shedding the blood of Christ this lamb of God is affirmed in the Scripture to have had That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross the reason is evident because all the sacrifices of beasts not onely under the Law but before it among the Patriarchs before and after the Deluge were all types of Christs one perfect sacrifice And Abels being the first of these recorded in Scripture and attested to have had much of Gods acceptation particularly more then Cains see Heb. 11. 4. is therefore the fittest to be insisted on in this place And that Christs blood is said to speak better things then that and so then any other blood in sacrifice is agreeable to Heb. 9. 13 14. For if the blood of Bulls how much more the blood of Christ and ver 22 23. And almost all things are purged by blood It was necessary therefore that the heavenly things themselves should be purged by better sacrifices then these And accordingly in the antient Liturgies and in the Canon of the Mass now in use when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ the prayer makes mention of Abels sacrifice and Melchizedeks offering chusing out those two as the most antient and eminent types under the Old Testament of this sacrifice of the blood of Christ commemorated in that Sacrament This and much more which if it were needfull might be added to this purpose will make it reasonable to have annex'd this latter sense to the former more ordinary if not to prefer it before it V. 25. Spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a special signification nothing Divine revelation either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice from heaven or any other way So Mat. 2. 12 22. revelation of God's will by dream and Luk. 2. 26. by that or some other such way and Act. 10. 22. a revelation by an Angel So of Moses Heb. 8. 5. and here of Noe ch 11. 7. and Rom. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven to Elias 1 Kin. 19. 12. Hence faith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving of the law and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles or divine speeches agreeable to the known notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oracle of God According to which notion of the word it is here to be rendred not speaking simply but speaking from God delivering oracles warnings or precepts from him CHAP. XIII 1. LET brotherly love continue Paraphrase 1 2 And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares Paraphrase 2. And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body Paraphrase 3. Have that compassion to prisoners that sense of their sufferings as you would have if you were in the same condition with them relive and rescue those that are under any affliction as men that know and confider your selves to be in the same frail humane estate subject to all that befalls any man 4. Marriage is honourable in all and the bed undefiled but whoremoâ—gers and adulterers God will judge Paraphrase 4. And whereas the Gnosticks pronounce marriage unlawfull but indulge to all unnatural lusts doe ye look on marriage not onely as lawful but as honourable instituted by God onely take care that you make use of it as a fortification against all unlawful lusts For fornication of what sort soever which the dislike of marriage brings many to and adultery which is the violation of marriage are sins that will be severely punished by God 5. Let your conversation be without covetousnesse and be content with such things as ye have for he hath said I will never leave thee nor forsake thee Paraphrase 5. And in such times especially as these of persecution there is no temper so fit for you to be furnished against as that of covetousnesse whatever God at present allows you be ye fully satisfied with that For what God said to Josuah of the Jewes he saith to all true Christians of whom those were the type that he will by no means utterly destitute them and so they have no need of that fear which
and the earth also and the works that are therein shall be burnt up Paraphrase 10. But this judgment of Christ so remarkable on the Jews shall now shortly come and that very indiscernibly see Luk. 17. 20 1 Thess 5. 2. and the temple shall be suddenly destroyed the greater part of it burnt and the city and people utterly consumed see note d. and Mat. 24. 30. Act. 2. 19 20. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse Paraphrase 11. Seeing then this destruction shall thus involve all and now approacheth so neer what an engagement doth this lay upon us to live the most pure strick lives that ever men lived 12. Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Paraphrase 12. Looking for the coming of Christ for our deliverance and by our Christian lives quickening and hastning God to delay it no longer see v. 9. that coming of his I say which as it signifies great mercy to us so it signifies very sharp destruction to the whole Jewish state see note d. 13. Neverthelesse we according to his promise look for new heavens and a new earth wherein dwelleth rightsnesse Paraphrase 13. In stead of which we look for a new a Christian state in which all provision is made by Christ for righteousnesse to inhabit according to the promise of Christ concerning the purity that Christ should plant in the Evangelical state see note d. and Rev. 21. 1. and note a. 14. Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Paraphrase 14. This therefore being your expectation you must in reason use all diligence to keep your selves from all pollution spot or blemish from indulging to any of the carnal invitations that are now soliciting you and so to continue till this coming of his that you may then be found acceptable before him and that then you may reap the profit of it that all may be prosperous with you 15. And account that the long-suffering of our Lord is salvation ever as our beloved brother Paul also according to the wisdome given unto him hath written unto you Paraphrase 15. And resolve that the end of God's delaying this judgement this execution so long hath been see v. 9. on purpose to bring in and increase the number of convert Jews those to whom this deliverance is promised according at S. Paul hath also said Rom. 2. 4 5. and especially Rom. 11. to which this place seems to refer see the sum of that Chapter at the conclusion of the Paraphrase of it 16. As also in all his Epistles speaking in them of these things note h in which are some things hard to be understood note h which they that are unlearned and unstable wrest as they do also the other scriptures unto their own destruction Paraphrase 16. And indeed in most if not in all his Epistles hath he said somewhat of his matter concerning this famous day of vengeance on the obdurate Jews and deliverance of the faithful and deterring that day of destruction on the former on purpose v. 15. to gather in as many of the latter as he could So Rom. 9. 29 33. Rom. 10. 8 9 10 c. Rom. 11. 5. Rom. 13. 11 12. 1 Cor. 1. 7 8. and chap. 3. 13. 1 Thess 2. 16. and chap. 5. 1 2 3 9. and 2 Thess 1. 6 7 8 9 10. and chap. 2 1 2 3 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels as the punctual time of the coming of it c. from whence some unskilfull unsetled Christians have taken occasion to fall off from the faith of Christ and to ruine themselves by so doing This they do by deductions from some places of Scripture wrested by them as it is ordinary with them to wrest and distort the writings of the prophets c. but it is through their ignorance and ungroundednesse on the Christian faith that they doe so 17. Ye therefore beloved seeing ye know these things before beware left ye also being led away with the error of the wicked fall from your own stedfastnesse Paraphrase 17. You therefore my brethren whom I have thus timely warned and instructed ought to make this prudent use of my admonitions to take all care that ye be not insnared by the filthy unnatural practices of the Gnosticks see note on Jude b. and so apostatize from the faith 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ To him be glory both now and for ever Amen Paraphrase 18. But daily increase in the true profession of the Gospel and in the knowledge and practice of the pure doctrine in opposition to the Gnosticks knowledge falsly so called I Tim. 6. 20. delivered to us by Christ out eternal God and blessed Saviour who must be for ever praised by us Amen Annotations on Chap. III. V. 3. Scoffers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Jude 18. is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in the Old Testament which denotes the highest degree of defection from and renouncing of piety so Psal I. I. of the three degrees of ungodly men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrisores scoffers or scorners are the last By these therefore are fitly here noted the Christians which at this time in great numbers fell off to the Gnostick-heresie and by so doing complyed and joined with the persecuting Jews and fell into all the villany in the world express'd here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking that is going on habitually as in a course according to their own desires or as when there was no King in Israel every one doing that which was right in his own eyes without any restraint of law of nature or Christ c. Of these S. Jude saith that the Apostles of our Lord and Saviour Jesus Christ had foretold they should come in the last time by the last time or days meaning there and here the time immediately preceding the destruction of the Jews as hath been often shewed And so as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should arise and deceive many and again that many should be scandalized or fall off from Christ v. 10. and the love of many that is their zeal to the faith of Christ grow cold v. 12. so the Apostles of Christ in their preachings and in their Epistles had also frequently foretold this 2 Thess 2. 3. that his coming or day of Christ v. 1 2. was not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless the apostasie first come this apostasie
shew saith he what glory and liberty the Christian doctrine had obtained among all men both Greeks Barbarians before the persecution of Diocletian requires too great a work for me to perform Thus saith he appears by the good will of the Emperors and the great favour of their officers to whom they intrusted the governing of countreys who have granted the Christians liberty and security permitted them in their palaces and in their sight them and their whole families c. Who saith he can recount the multitudes of assemblies in every city who can describe the confluxes to the Oratories and the spacious Churches which they built from the foundation not contenting themselves with the antient edifices These saith he no envy could suppresse no evil spirit bewitch nor man hinder as long as Christians lived worthy of God's protection But when the lives of Christians degenerated through too much liberty into softnesse and sloth and Christians hated and reproached one another and with those weapons of the tongue invaded and fought with one another when Bishops set upon Bishops and people raised seditions against people when hypocrisie and shews of piety fill'd all places then by little and little the judgments of God as they are wont began to visit us and when we used no means to appease God but multiplied sin upon sin as if God did not respect or consider our sins and so there was nothing left among Christians but contentions emulations hatred enmity ambition tyranny c. then God as he said by Jeremy made the daughter of Sion dark and cast down the glory of Israel and remembred not his footstool in the day of his wrath c. and all this saith he was fulfill'd upon us Churches pull'd down Bibles burnt Bishops of the Church contumeliously used c. Of which all that I have to say is to justifie the righteous judgment of God and so he proceeds to set down the words of the Emperors edict against the Christians chap. 3. In which words is contained a full answer to this objection For God's promises being but conditional and the mercies contained in them no longer ascertained to us then that condition is perform'd by us this tranquillity and peaceable enjoyment of assemblies which is here promised and afterwards oft repeated cannot be expected to continue any longer then Christians walk worthy of it and when they doe not the greater the blessing is the fitter is it to be withdrawn from them the discipline which is provided for Christians being a delivering up to Satan when they offend against the Christian rule that so they may be taught amendment But beside this other uses there are of the frequent returns of persecutions to teach them vigilance and make trial of their Christian fortitude and to give them occasion to practise all other Christian duties of patience and meeknesse and so make their light shine before men which would otherwise be more dimme And in this matter it is observable that as Christ's promise of the greatest temporal felicities the richest harvest the hundred-fold more in this life hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joyned with it so this promise of being Kings and Priests unto God had its mixtures also When the Jewes were destroyed by Titus and so the Christians persecutions ceased under Vespasian and Titus yet in Adrian's time the Jewes under Barchocheba raise a sedition again and lie very heavie upon the Christians because they would not rise and joyn with them see ch 11. 7. and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of And when the Jewish malice was at an end then the heathen Emperors are stirred up by the Devil Magicians and Oracles to persecute the Christians and so it often fared with them till Constantine's time that is till the Roman Emperour was converted to the faith and then the promise is c. 20. that for the space of a thousand years they shall live and reign with Christ that is that for that space Christian religion shall be no more interdicted or persecuted and that promise was perfectly performed And so still the objection is of no force against the truth of this promise thus interpreted This hath been here thus largely said once for all to clear the many passages of this nature which are to be met with in these Visions and in other parts of these Books V. 7. Cometh with clouds That Christ's coming denotes this middle coming of Christ in vengeance on his enemies and for the rescue of his constant servants this especially now approaching in the destruction of the Jewes hath been shewed Mat. 24. Note b. And that the addition of the clouds with which he comes is not an argument against this sense may appear by the cloud in the wildernesse which signified God's presence to defend the Israelites and the cloud on the Tabernacle which noted God's special presence there and by the Psalmist calling the clouds his chariot the ordinary way wherein God exhibits himself present to men to protect or to punish and not only at the day of the final doom and by Isa 4. 5. where the cloud upon mount Sion is the defence in the end of the verse and by the very same phrase Dan. 7. 13. the Son of man coming with the clouds of heaven when dominion glory and a kingdome are given unto him v. 14. which is not by any pretended to belong to the day of doom but to Christ's kingdome here in though not of this world and by the same phrase repeated Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory which yet was to be within the compasse of that generation ver 34. and so Luk. 21. 27. And so among the heathen we have the like phrase as when God is said by Homer to come to Diomedes Iliad l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his shoulders wrap'd in a cloud and that there on purpose to defend him And in Virgil when Jupiter came to assist Aeneas Ae n. 7. it is said of him that radiis ardentem lucis aure Ipse manu quatiens ostendit ab aethere nubem He shewed a cloud from heaven burning with rayes of light and gold By all which appears how properly is signified by this phrase Christ's protecting his constant servants as well as punishing his enemies which are two special acts of his Regal power to which he is installed by his Resurrection V. 15. Fine brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred fine brasse will be lyable to this exception that 't is against analogie that the former part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to denote the thing it self which must rather denote some attribute of or ingredient in the thing spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass not brasse that hath entrails and
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
was a bitter pernicious one to those that joyned in it brought a force from the Romans slew a great multitude more in those parts of Galilee 12. And the fourth Angel sounded and the third part of the note g sunne was smitten and the third part of the moon and the third part of the starres so as the third part of them was darkned and the day shone not for a third part of it and the night likewise Paraphrase 12. And upon the sounding of the fourth I saw the representation of a great judgment falling upon the holy city a siege and attempt on Jerusalem it self 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice note h Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpets of the three Angels which are yet to sound Paraphrase 13. And a Prophet denouncing three horrible woes against the whole nation which should particularly be set down in the three representations which should be ushered in by the three other Angels still behind which would not be long before they sounded the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem the second to that siege it self the third to the sad events following it Annotations on Chap. VIII V. s1 Silence in heaven The manner of offering of incense is here described by way of vision the High-priest offering it upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Temple the Priests shouting and blowing with the Trumpet and the people mean-while praying without by themselves every one silently in the court which prayers of theirs are supposed to go up to God with the incense v. 4. a description of this see Note on Luk. 1. 10. e. These prayers of the people are here first set down by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence in heaven for half an houre the Temple being sometime express'd by heaven sometime by the host of heaven that is the Sun Moon and Starres see v. 12. and the silence there being the private prayer of the people in the court Luk. 1. 10. and the time of half an houre being the space that those prayers used to continue while the Priest continued within at the Altar in the Temple and after which he used to come out and pronounce the blessing on the people and dismisse them but till then they stayed and prayed see Luk. 1. 21. And if beside this primary and literal any secondary mysticall sense of this phrase silence in heaven about half an houre need to be observed it may not unfitly be this that it denote a short amazement in the faithful persevering Christians joyned with an awful reverence of the Divine Majesty and compassion of their native countrey upon the apprehension of the calamities now to be inflicted These might justly provoke a sadnesse and an amazement But then the consideration of God's glory arising out of this his justice upon the impenitent and also of the merciful deliverance of the faithful not only from this misery but even by means of this misery the destruction of the persecutors being the release of the persecuted these make the amazement and compassion not to remain long and so the silence to be for a short space But this by the way as a descant not an interpretation Then next the trumpetting of the Priests the sonnes of Aaron Ecclus 50. 16. is here express'd by the seven trumpets given to the seven Angels v. 2. then the High-Priest's offering the incense is described by the other Angel having the golden Censer c. v. 3. And all this representation was here fitly set in the Vision to signifie the prayers of the true faithful Christians and their acceptance with God to which is consequent their deliverance while all other the impenitent unbelievers have this vengeance poured down upon them nay as an effect of the hearing these prayers of the godly though they prayed not for judgements on the rest is the very vengeance on the wicked who persecute the godly as when Abel's blood is said to cry to heaven for vengeance against Cain for so every where most bitterly did the Jewes persecute the Christians See Note on c. 2. b. Gal. 6. 12. V. 5. Voices and thunderings and That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders are all one from the equivocalnesse of the Hebrew word which signifies both hath been often said and so here by these two words there is no more meant then either of them would have imported thunder to which lightning and earthquake are fitly joined to signifie in general the judgements of God and vengeance on this people which are more specially described and represented under the sounding of the seven trumpets that follow and the productions of each of them And though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earthquake here mentioned may fitly signifie the commotions and stirres which are prefigured by the three first Angels see Note c. yet this verse here belonging equally to all that follows and not peculiarly to those three will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described so the earthquake will signifie a shaking preparative to a fall and desolation then by any such propriety of the earthquake be thus confined V. 7. Fire What is signified by the soundings of the three first Angels here will be guess'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire observable in each of them here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire join'd with the hail precedent and then blood superadded to both of them A mountain burning with fire v. 8. and a starre burning as it were a lamp v. 10. Now there is nothing more fitly resembled by fire then sedition or rebellion is All kind of contention being indeed a fire ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combustion but the greater it is as rebellion is of all others the greatest the better it deserves that title this because as a little fire sets a whole house a whole kingdome a whole world on fire Ja. 3. 5 6. and beginning from very small sparks ascends quickly into a very great flame so sedition began by one secretly steals on and encreases draws whole multitudes unto it and then as fire also devoures and destroyes where-ever it comes layes all waste before it Now it is observable in the Jewish records of those times how full the history is of two sorts of most violent disturbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seditious and the Zelots And though the fire here might properly enough belong to either of these yet it is very fit to make a distinction between them in the predictions here as we know there is in the histories of them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious stirred up rebellion against
sounded and I heard a voice from the four horns of the golden altar which is before God Paraphrase 13. And upon the sounding of the sixth trumpet of the sixth Angel I heard a voice from the altar of incense where the prayers of the Saints or constant Christians are said to be offered up c. 8. 3. noting that the prayers of the exil'd Christians that to avoid this destruction were departed to Pella and many other places out of the land and prayed for liberty to return to their countrey again were come up before God and in mercy to them the siege of Jerusalem that now followes was hastned 14. Saying to the sixth Angel which had the trumpet Loose the foure Angels which are bound in the great river note f Euphrates Paraphrase 14. And methought that voice said to this sixth Angel that he should take off that restraint caused by the present affaires at Rome and by the great changes there which detained Vespasian from setting upon Jerusalem according to his purpose 15. And the four Angels were loosed which were prepared for an houre and a day and a moneth and a year for to slay the third part of men Paraphrase 15. And so they were let loose from that restraint that is permitted by the condition of affaires to march into Judaea for which they were before ready but had by the providence of God interposing some hindrances as he thought fit been kept for this point of time to a day as we say which God hath determined as most agreeable to all his purposes of saving some and destroying the rest 16. And the number of the army of the horse-men were two hundred thousand thousand and I heard the number of them Paraphrase 16. And methought their armies of horse-men were presently mustered and the number of them found to be infinite and unimaginable the Syrians Arabians Itureans c. in vast numbers associating themselves unto them 17. And thus I saw the horses in the vision and them that sate on them having note g breastplates of fire and of Jacinth and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone Paraphrase 17. And these troops of horse or horse-men were represented to me with breast-plates shining like flaming fire and their aspect most terrible like that of Lions gaping and flaming fire issuing out of their mouthes Or else the front of this army noted by their breastplates and heads were very formidable 18. By these three was the third part of men killed by the fire and by the smoak and by the brimstone which issued out of their mouths Paraphrase 18. And a multitude of the Jewes were killed by them in their passage through the countrey 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they doe hurt Paraphrase 19. And the rear of this army was as terrible as the front came after wasting and destroying as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the taile and wounds as dangerously with that as with the other 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk Paraphrase 20. And though many of the inhabitants were destroyed by this meanes yet were not they that escaped nor the Gnosticks among them that had associated with the Jewes against the Christians and were many of them now destroyed with them reformed by all this they yet repented not of their Idol-worship which they took for an indifferent thing but rather grew worse and worse 21. Neither repented they of their murthers nor of their sorceries nor of their fornication nor of their thefts Paraphrase 21. And went on impenitently in all their bloodinesse that they had been guilty of upon the Christians their sorceries see note on Gal. 5. d yea and their abominable uncleannesses and rapines they were no whit the better for all that had yet befall'n them Annotations on Chap. IX V. 1. Starre fall For the understanding of this ensuing chapter and the interpretation of the other parts of this Vision upon the sounding of these other Angels it will be usefull to take the rise from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starre which had fallen from heaven for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Praeter not Present tense This in all reason must relate to ch 8. v. 10. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there fell from heaven a great starre who that was was desined most probably ch 8. Note e. viz. the army of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious under Joseph the son of Mattathias that defended themselves against Vespasian in the city Jotapata For from these sprang the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots so much spoken of in Josephus the forerunners and hastners of the woes foretold in the end of the last chapter and which made the latter siege so extremely miserable and are now the subject of the Visions of this chapter For it is briefly observable out of Josephus that as Galilee had the first and principal of Christ's miracles afforded them so that region was to have their first part in the destruction This was done in a most sad manner by Vespasian in the 12th of Nero see ch 8. Notee and finish'd at the taking of Jotapata At which time they that escaped the Romans sword ran in vast numbers to Jerusalem being gotten into the city helped to devour the provision laid in for the maintenance of the city not only so but plunder'd them in a most horrible manner These coming under the pretence of great zeal to the law of God customs of their countrey were called Zelots these betook themselves into the Temple as a place best fortified and the High-priest Annas stirring up the people against them great slaughters were committed on both sides The Zelots called the Edumaeans to their aid Annas commands the gates to be shut against them they getting in in a tempestuous night join with the Zelots and both of them together kill a great multitude Annas himself the rest of the Priests cast their bodies out in the street without burial And at length the Edumaeans disliking and detesting the cruelty of the Zelots returned to their own countrey The Zelots they continue to make havock pillage and destroy set guards that none might go out of the city so besiege and shut them up before the enemy comes and in fine are the forest enemies to the city of Jerusalem that they ever felt and caused the siege that attended to be then much more cruel the famine
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
measure of their iniquities and being now full ripe for slaughter 19. And the Angel thrust in his sicle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God Paraphrase 19. And accordingly 't was done these obdurate sinners ripe for judgment were terribly destroyed cut down and cast like ripe grapes into a wine-presse the wrath of God falling sadly upon them 20. And the wine-presse was trodden without the city and blood came out of the wine-presse even unto the horse-bridles by the space of note h a thousand and six hundred furlongs Paraphrase 20. And this extended not only to the city of Rome but to other parts of the Empire wherein Christianity had been persecuted and a most bloody slaughter there was among them Annotations on Chap. XIV V. 1. I looked and lo a lambe The summe of this insuing Vision and the propriety of it to this part of the story is here fit to be set down as preparative to the interpretation of it and it is this The state of heathen Rome being set down in the former chapter as it was in Domitian's time that time of persecuting of Christianity and reviving of Heathenisme that had lost a little of its lustre here is now a general view given of all that is more largely set down in the 16 17 18. chapters that is of all from Domitian to Constantine or the prediction in grosse of what is there particularly executed just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution and the premising in short what was afterwards to be acted on the Jews in the following chapters And as there the total destruction of the Jewish state is chiefly insisted on from v. 12. to the end so here in this the period of the Roman idolatrous power and the destruction thereof by an immense effusion of bloud is described from v. 14. to the end but preparatory to that a description of the pure constant Primitive Christians in the first five verses an Angel declaring happy tidings to the whole Christian Church for the time to come and requiring them to walk in a religious fear and to give glory to God because he would now appear and judge their persecutors v. 6 7. Then another Angel foretelling the destruction of heathen Rome v. 8. and another the bitter punishments and utter ruine of apostatizing complying Christians v. 9 10 11. then a declaration from heaven that most sore persecutions should fall upon the Church immediately before this happy change so that they should be happy who were well dead and were come to enjoy their reward and not left to undergo so sore a trial v. 13. And this to point at the time of persecution under Diocletian Maximian Herculius Maximian Armentarius Maximinus Maxentius Licinius which was long and most sharp V. 6. Everlasting Gospel That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies good news and by a figure only is appropriated to the Gospel as being most eminently such is sufficiently known And therefore here in all probability it must be taken in the native sense and denote simply good tidings And what they are appears ver 7. where the words of this good news are The day of Gods judgments are come the former words fear God and give him praise being the preface to it Which though they are a sad proclamation of judgment and ill news to the impenitent yet they are a special piece of good news to the pious constant confessors that fear God and confesse and give him praise that is couragiously confesse him whatsoever the danger be for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise God signifies 1 pet 4. 16. Now for the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sure must signifie this good news to be such as not only the present but future ages were concern'd in Thus was this here mention'd the freeing of the Christian Church from publick universal persecution of the heathen power which was to be afforded at the time pointed at in this Vision that is at the fall of Babylon v. 8. For after that the heathen persecution was taken off by Constantine there never came any such universal persecution but that in one place or other Christians have had the benefit and liberty of assemblies And though it cannot absolutely be affirmed that there can never come such universal persecution yet in that this flourishing estate hath continued the thousand years c. 20. 11. it may well carry the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting good news in proportion to what we read of the punishment of the heathen persecutors whose smoak is said to endure for ever and ever Rev. 19. 3. That the devil shall be let loose again after this everlasting good news is affirmed c. 20. 7. But then not Babylon whose destruction here is the subject of this good news but God and Magog shall encompasse the camp of the Saints and the beloved city c. 20. 9. And though Gog and Magog in the Ottoman family hath overran that part of the Church yet in other places to which the Roman power did never extend that losse is repaired by the accession of Christian Princes that reign in Denmark Norway Sweden Poland Russia c. so that still it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the largest sense as good news concerning all future time as when Daniel prophesies that the Saints of the most High shall possesse the kingdome for ever and ever c. 7. 18. V. 8. Babylon is fallen That by Babylon heathen Rome is signified in these Visions shall be shew'd at large Note on c. 18. a. Here only it will be observable First why it is called the city the great for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred viz. first in respect of her dominion see c. 17. 18. that great city which reigneth over the Kings of the earth and accordingly it was generally known by that title of Urbs Dominatrix Regno superba Sanctorum debellatrix c. the Imperial city Proud of her dominion the subduer and destroyer of the Saints Regina tui pulcherrima mundi in Rutilius Numatian the beautifull Queen of thy world So in Cicero 't is Lux orbis terrarum the light of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Marcianus Heracleota the common starre of the whole world Regina Domina in Julius Frontinus the Queen and Ruler of the world Secondly for the large circuit of the city to which purpose this testimony of Athenaeus is worth observing lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I should reckon the cities that are numbred in Rome that heaven-city of the Romans not only one day would fail me but as many days as make up a year the number of them is so great Secondly why this title of Babylon is here adapted to it viz. to keep a
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle the Holy of Holies and this is here and ver 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again ch 16. 1 and 17. not as that signifies the whole Temple but a part of the Tabernacle viz. the Holy place or Holy of Holies What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere signifies see Note on Act. 19. e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two latter saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Temple or Church but the former the place where the Communion-table stands which being divided from the rest of the Quire is to that as the Holy of Holies to the Sanctuary And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 82. 2. the vulgar Latine and from thence the English in our Liturgie read Temple where the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence our Bibles read Oracle From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel Exod. 25. 23. And accordingly this opening of this holy place or this Holy of Holies in this tabernacle of the Testimony is a representation of God's revealing his will as from the Oracle concernning heathen Rome and so straight the seven Angels came out from thence habited like the High-priest who alone was permitted to goe into the Holy of Holies in the Temple and as executioners of this decree have the seven plagues or blows or Judgments v. 6. that is come ready to act a complete destruction such as was before meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders in the Vision about the Jews ch 10. Note a. CHAP. XVI 1. AND I heard a great voice out of the Temple saying to the seven Angels Go your waies and pour out the vials of the wrath of God upon the earth Paraphrase 1. And the seven Angels the executioners of God's wrath ch 15. 6. being thus come abroad methought I heard a proclamation coming out of the Holy of Holies the place of Gods exhibiting himself address'd unto them and appointing them to go and poured out those vials that is those judgments of God upon the Roman Empire see note on ch 13. k. 2. And the first went and pour out his vial note a upon the earth and there fell a noisome and note a grievous sore upon men which had the mark of the beast and upon them which worshipped his image Paraphrase 2. And the first Angel did so there fell heavy plagues upon them which swept away a multitude of heathens and carnal temporizing Christians both in the city of Rome and in other places see note a 3. And the second Angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea Paraphrase 3. And the second Angel did likewise and there fell great slaughters upon the city of Rome by the cruelty of the Emperors and on occasion of sedition c. and very great multitudes died thereby see note a. 4. And the third Angel poured out his vial upon the rivers and fountains of waters and they became blood Paraphrase 4. And the third Angel did likewise and methought his vial fell on the other cities and provinces of the Empire and a great deal of warre follow'd note a. and a multitude were slain there also 5. And I heard the Angel of the waters say Thou art righteous O Lord which art and wast note b and shalt be because thou hast judged thus 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God almighty true and righteous are thy judgments Paraphrase 5 6 7. And this Angel that pour'd out the vial upon the waters v. 4. God's judgments on those other cities and provinces did it as a just judgment on them for the blood of Christians that had been shed by them and as an act of pity and relief to the persecuted whose persecutions ended by this means and so 't was acknowledged by the souls of those that had been slain by them see note on ch 6. e. 8. And the fourth Angel poured out his vial upon the sun and power was given unto him to scorch men note c with fire Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire such as was in Maximinus's time 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Paraphrase 9. And though this famine tormented them exceedingly yet were they so farre from repenting or amending their waies from receiving the faith of Christ that they railed at the Christian religion as the author of all their miseries and so were more alien'd from it see note c. 10. And the fifth Angel poured out his vial upon the note d seat of the beast and his kingdome was full of darknesse and they gâ—awed their tongues for pain Paraphrase 10. And the fifth Angel's vial was poured out not upon the persons of men but upon the government it self which was sore afflicted and distress'd see Jer. 13. 16. where for Darknesse the Targum reads Tribulation or Affliction by the invasion of the Barbarians and the Emperors were much troubled at it but could not help it 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds Paraphrase 11. And as before ver 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity and so made them set themselves more violently against the Christians so farre were they from reforming or mending by this means 12. And the sixth Angel poured out his vial upon the great river note e Euphrates and the water thereof was dried up that the way of the note f Kings of the East might be prepared Paraphrase 12. And the execution of the sixth Angel was the destroying of Maxentius's forces in Italy and so weakening of Rome the mystical Babylon noted here by Euphrates the river that belongs to Babylon and making it capable of being taken and possess'd by Constantine and his sons which were Christians 13. And I saw three note g unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet Paraphrase 13. And methought I saw three diabolical spirits like the frogs of Aegypt one coming from the devil another from the heathen worship and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and that denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or filthinesse for so many antient Copies the King's MS. and that in Magdalen Coll. Oxon. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the glory of the truth for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †with â—eâ—gned speeches they will gain you to inordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or to keep them punished unto judgement for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And condemned the cities to subversion and burnt them to ashes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †conversation of those which broke all laws in their uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * toâ—mentedwith their unlawful works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unrighteous being punished unto the day of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dating men contumacious or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †tremble not when they raiâ—e at glories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Whereas the Angels of light being sure in a condition of greater power and height then any Christians or men on earth doe not deal so with the rulers of darknesse Jude 9. note e. when upon any occasion they accuse or implead them before God or wage any dispute with them Jude 9. * a contumelâ—ous indictment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †irrational natural living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to raven and to corrupt †rioting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * perhaps love feasts †of the adulteresse * cease not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ensnaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 1. h. †springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * driven by a black wind †blacknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * insnaâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * had really escaped those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or had a little or a little while agoe escaped for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or return backward or to what was behind for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But that of the true proverb is befallen them The dogge returning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Câ—im 4. Par. 6. * l. 4. p. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * your Apostles for the Kings M S. â—ead◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the end of the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †except that * For they that are of this mind are ignorant †there were heavens from of old the earth confisting of water in the midst of water by the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 sake for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being on 〈◊〉 shall be 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †these shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hastning the coming and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—ut ◠†or deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in all his Epistles for the King's Ms. leavuts own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among which things some are hardi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Kings MS. reads iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to Epistles * by the seduction of abominable men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prafat 〈◊〉 Peasche haâ— to ah see Shickard Happeruseâ—â— Bechâ—noth p. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Apostle John for the copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And Kai * seen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †partake with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and our partnership be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †completed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * partnership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or we have partnership with him for though in the Kings's MS. there be here a lacuna yet the space is not large enough for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but fit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is agreeable with v. 6. * not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that we have known him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I have known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in this man hath the love of God been truly perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the word which ye heard from he beginning is the old commandment †a thing which is true in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in us because the shadow passeth for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sâ—andal 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Wo woe to Jerusalem This he continued to do till the time of the siege seven years together and at last to his ordinary note of Wo to the city the people the temple adding Wo 〈◊〉 me a stone from the battlements fell down and 〈◊〉 him To this I shall adde no more but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land here being the land of Judaea the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitants of the land is as truly agreeable to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also 'T is onely farther observable that these prophetick woes are here said to be three and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind the first mentioned as past ch 9. 12. the second and third ch 11. 14. see Note on ch 11. e. And so what is here represented in this part of the Vision is but the setting down of this prophecy which Jesus the son of Ananias should deliver concerning the judgements and not the judgements themselves which follow in the succeeding chapters And so 't is more perfectly parallel to that passage out of Josephus and Eusebius which was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prodigie to foreâ—signifie that destruction and not the destruction it self CHAP. IX 1. AND the fifth Angel sounded and I saw note a a starre fall from heaven unto the earth and to him was given the key of the bottomelesse pit Paraphrase 1. And upon the sounding of the fifth trumpet I saw him that was before c. 8. 10. the leader of the seditious or some other that succeeded in his place and he became a ring-leader of most hellish villanes which under the title of Zelots did all the mischief imaginable 2. And he opened the bottomelesse pit and there arose a smoak out of the pit as the smoak of a great furnace and the Sun and the aire were darkned by reason of the smoak of the pit Paraphrase 2. And they marched up to Jerusalem and seised upon the temple there kill'd the high Priests and the rest of the Priests and plunder'd the city 3. And there came out of the smoak Locusts upon the earth and unto them was given power as the Scorpions of the earth have power Paraphrase 3. And these became as Locusts great wasters and devourers and were in other respects peculiarly like Locusts which having no King goe out by bands Prov. 30. 27. and such were these a company of giddy wilde people in great numbers harassing and devouring all 4. And it note b was commanded them that they should not hurt the grasse of the earth neither any green thing neither any tree but onely those men which have not the seal of God in their foreheads Paraphrase 4. But by God's providence disposing for the good of his servants so it was that this judgement of the Zelots fell not upon the Christians see note on c. 8. d. but onely upon the Jews themselves that were as contrary to Christianity as any onely because they were not of the faction of those Zelots 5. And to them it was given that they should not kill them but that they should be note c tormented five moneths and their torment was as the torment of a Scorpion when he striketh a man Paraphrase 5. And the judgement that fell upon the Jewes by these men was not so much a down-right killing though that also befel Annas and the Priests see note a. as plundering and pillaging and undoing them and tearing their necessary food from the best citizens of Jerusalem and thus continuing for five moneths space till Titus came to besiege the city by which means the siege became much the more cruell and intolerable when it came and so this was most fitly compared to scorpions as the whipping with them is the most cruel and terrible infliction much more cruell then any other scourge 1 King 12. 11. 6. And in those dayes shall men note d seek death and shall not find it and shall desire to dye and death shall flee from them Paraphrase 6. This brought a great famine want on the greatest and richest men and that is â—arre more miserable then death it self see note on c. 6. a. 7. And the shapes of the locusts were like unto horses prepared to battell and on their heads were as it were crowns of gold and their faces were as the faces of men Paraphrase 7. And these devouring wasters the Zelots were in appearance like warriers and pretended themselves to be redeemers of the people and counter-conquerours of the Romans which is meant by their Crowns like unto gold false Princes false Patriots and they took upon them to be Saviours and Benefactors saith Josephus would look like men kind and friendly when they wrought all this ruine to their brethren 8. And they had hair as the hair of women and their teeth were as the teeth of lions Paraphrase 8. And all this while these that thus devoured and preyed upon all they came near and so were most terrible to those that could not resist were most base cowardly persons these great plunderers far from having any manliness or valour in them 9. And they had breast plates as it were breast-plates of iron and the sound of their wings was as the sound of chariots of many horses running to battell Paraphrase 9. And they were hard-hearted compassionless people and in great troops like grasse-hoppers or locusts they flew about and made all places resound with their noise and at the newes of them Joel 2. 5. 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths Paraphrase 10. And as scorpions wound and sting with their tails so they coming in with faire pretences of Saviours and Benefactors when they depart plunder and carry all along with them and so they continue till the time of Titus siege v. 5. just five moneths space 11. And they had a King over them which is the Angel of the bottomeless pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name note e Apollyon Paraphrase 11. And though they disclaim having any King over them but God and upon that score pretend to rise up against the Romans and though like locusts v. 3. they goe out by bands having no King to conduct them yet their cruelty and unmercifulnesse in destroying ownes them to have a King who rules among them and puts them upon all this villany Satan that delights in nothing but destroying 12. One woe is past and behold there come two woes more hereafter Paraphrase 12. And this is the first of those woes or pests foretold c. 8. 13. And though this were a competent judgement on that nation there are yet two more approaching them 13. And the sixth Angel