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
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before but concerning Pharaoh Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so must in reason be joyned in the rendring Then for the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â— which is yet wanting to complete the destruction of the Jewes and therefore 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâ—ct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
shewing mercy to our brethren a state of flourishing piety magnifying blessing praising God and of charity and mercy to all men which is the summe of this ensuing Vision and as that there so here the conclusion of all V. 3. Behold the Tabernacle of God The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the tabernacle of God with men will easily appear by remembring the affinity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle and the Schechinah appearance or presence of God called here ver 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and oft elsewhere God is wont to be said in Scripture to be present where his Angels appear accordingly the Pictures of the Cherubims in the Tabernacle and after in the Temple were notes of his peculiar presence there And so both the Jewish Temple and Christian Church having the promise of God's peculiar presence is fitly styled his Tabernacle here and ch 13. 6. and elsewhere his house both in the same sense a tabernacle being but a moveable house And then behold the tabernacle of God with men is no more but an interpretation of that which was represented in this Vision viz. that hereby was noted the Church of Christ whose title is Emmanuel God with us or God with men God incarnate and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is a determination of it to what went immediatly before thus The bride adorned for the husband is the Christian Church see ver 9. And then the promise that follows he will dwell with them c. is his marrying and endowing and living and dwelling with this spouse that is continuing his favour and love and protection to the Church as long as that continues faithful to him performs the duties of a wife obedience and fidelity to the husband And then consequent to that mercy and protection is the cessation of persecutions that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall wipe every tear from their eyes c. remove all cause of sorrow from the Christians V. 8. Fearfull The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly here which are set in the front of all these sins denote the renouncers of Christ in time of persecution set opposite to persevering Christians v. 7. and here clearly signifie the Gnosticks or such as they were whose position it was that 't was an indifferent and so a lawful thing to forswear Christ in time of persecution and to sacrifice to Idols here also noted by idolatry They are farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithful that fall off from Christ and more especially by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detested and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornicators and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorcerers c. see Note on ch 2. b. ch 9. c. 1 Joh. 4. a. So Tertullian interprets it in Scorp contra Gnost c. 12. Inter reprobos imò ante omnes timidis inquit particula in stagno ignis Ap. 21. among the reprobates yea before all them the cowardly have their portion in the lake of fire V. 10. City That the City is the Church is most evident in this Vision being before called the holy City the new Jerusalem ver 2. Now the wall is that which encompasseth the city keeps all out which are not thought fit to be admitted and guards and secures the city And to this the Christian doctrine is perfectly answerable none are to be admitted or continued there which doe not acknowledge that and so this likewise defends and fortifies the Church from the invasion of Hereticks And he that teacheth any other doctrine let him be Anathema As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatnesse and highness of this wall that signifies the excellence and even divinity of this doctrine admirable precepts divine and heavenly promises And as this is a defensative to the city so the foundations thereof are the several preachings of the Apostles in all their travails which being the same in all places this one wall is said to have twelve foundations ver 14. and on them the names of the twelve Apostles of the Lamb to signifie those doctrines that are not thus founded on their preaching either by word of mouth or by writing deduced from them not to be fit for reception in the Church V. 17. Measure of a man That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of a man referres here to the stature of a man appears most probable by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of an Angel For as here the person seen in the Vision was an Angel ver 9. so Ezech. 40. 3. where there is mention of this measuring reed it was shewed him by a man whose appearance was like the appearance of brasse that is a man in a glorious appearance such as Angels used to appear in And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or measure must referre not to the cubit immediately precedent but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reed ver 15. noting that reed by which he had measured the city to be about six foot long and so the measure or stature of a man or Angel in humane shape as now he appeared unto him That the reed or pole was of this size that is six foot long may be concluded from Ezech. 40. 5. There as here was a man with a measuring reed ver 3. and that reed was six cubits long but that cubit not as 't is ordinarily counted a foot and a half but as it is taken by the measure of that bone which gives the denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cubit is the distance from the elbow to the wrist as Aristotle and the Anatomists determine which is in well-proportion'd bodies the sixth part of a man's stature And that this was the acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as among the Grecians so among the Hebrews appears by the account of Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having made the wall to contain 90. turrets each of them 20. cubits long and the space betwixt each to be 200. cubits which must conclude the circuit of the wall to be 19800 cubits he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole compasse of the city was thirty three furlongs which concludes the allotment of 600. cubits to every furlong and that we know among the Greeks contained 600. foot So that the cubit is no more then a foot or the sixth part of a man's stature So when Solinus saith of the walls of Babylon quorum altitudo ducentos pedes detinet that they were two hundred foot high and so Pliny Orosius saith they were fifty cubits broad altitudine quater tantâ four times as high that is two hundred cubits and so saith Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the height was two hundred cubits That all this measuring of the city is mystically to be understood and not literally there is no doubt but what the mysterie
putting them in custody kept them and brought them out to execution adding that these are the same in the Camp that the Lictors or Serjeants are in the City From all which it appears to be most fitly rendred a guard to which in the militia the prisoners are committed CHAP. XXIV 1. AND after five daies Ananias the high priest descended with the Elders and with a certain oratour named Tertullus who informed the Governour against Paul Paraphrase 1. Annas the chief of the Jewes see note on Lu. 3. c. with some others of the Sanhedrim and a lawyer or pleader named Tertullus went down all from Jerusalem to Caesarea see note on oh 18. c. to Felix and brought in a bill of information see Theophylact accusation or charge against Paul 2. And when he was called forth Tertullus began to accuse him saying Seeing that by thee we enjoy great quietnesse and that very worthy deeds are done unto this nation by thy providence 3. We accept it alwaies and in all places most noble Felix with all thankfulnesse Paraphrase 2 3. And when Tertullus was admitted to speak he began his plea against Paul with a flattering oration to Felix telling him how happy the Jews had alwaies in every of their cities counted themselves under his government and managery of affaires and that they were very thankfull to him for it 4. Notwithstanding that I be not farther tedious unto thee I pray thee that thou wouldst hear us of thy clemency a few words 5. For we have found this man a pestilent fellow and a mover of sedition among all the Jewes throughout the world and a ring-leader of the sect of the Nazarens Paraphrase 5. This Paul we Jewes know to be a dangerous person and every where where he comes he disquiets the peoples minds and prepares them to commotions and seditions against the present government that of the Romans see v. 18. and ch 25. 8. and he is a great promoter of the religion of those that are ordinarily called Nazarens from Jesus that dwelt in Nazareth that is of Christians 6. Who also hath gone about to profane the Temple whom we took and would have judged according to our law Paraphrase 6. And he hath done such things in the â—emple of the Jewes among us at Jerusalem as are absolutely contrary to the laws of our God see c. 21. 21. and we apprehended him and would have had him punisht so as our law appoints those to be punisht that bring strangers boyond that court of the Temple that was assigned them and separated from the other see Eph. 2. 14. 7. But the chief Captain Lysias came upon us and with great violence took him away out of our hands 8. Commanding his accusers to come unto thee by examining of whom thy self mayst take knowledge of all these things whereof we accuse him Paraphrase 7 8. But as we were proceeding against him Lysias the Captain of the Temple or commander of the guard of souldiers that guards the Temple would not permit us to proceed against him in our Court but carried him away with a guard of souldiers c. 23. 10. and cited some of the Sanhedrim to come hither to thee and accuse him whom therefore thou mayst please to examine and heare what they can say 9. And the Jewes also assented saying That these things were so Paraphrase 9. And the Jewes of the Sanhedrim that came down v. 1. confirmed the truth of all that Tertullus had pleaded 10. Then Paul after that the Governour had beckned unto him to speak answered For as much as I know that thou hast been of many years a Judge unto this nation I doe the more cheerfully answer for my self Paraphrase 10. given him leave permitted him 11. Because that thou mayst understand that there are but yet twelve daies since I went up to Jerusalem for to worship Paraphrase 11. And first thou mayst please to understand that about twelve daies since I came up to Jerusalem to keep the feast of Pentecost a solemn feast of the Jewes there when by law 't is appointed to be kept 12. And they neither found me in the Temple disputing with any man neither raising up the people neither in the synagogues nor in the city 13. Neither can they prove the things whereof they now accuse me Paraphrase 12 13. And there I behaved my self very quietly made no disturbance raised no sedition and they that say I am a seditious person and raise disturbances whereever I come are not able to prove any thing of this nature but onely content themselves with a general charge of sedition 14. But this I confesse unto thee that after the way which they call heresie so worship I the God of my fathers believing all things which are written in the Law and the Prophets Paraphrase 14. But as for the other part of the accusation ver 5. that I am a great promoter of the sect of the Nazarens I acknowledge this that that way of worshipping the God of Abraham which Christ hath taught and the Christians practise which I suppose they mean by the word Sect or peculiar way of profession or religion see Act. 26. 5. is the way that I doe use and in doing so doe agreeably to all that is written in the Mosaicall Law and the writings of authority among the Jewes by which they think themselves obliged 15. And have hope towards God which they themselves also allow that there shall be a resurrection from the dead both of the just and unjust Paraphrase 15. And the main part of this is that there shall be a life after this and that all that ever lived here shall then be judged and rewarded whether they be good or evil And this is no more then these men themselves all but the Sadducees professe to believe and depend on 16. And herein doe I exercise my self to have alwaies a conscience void of offence toward God and toward men Paraphrase 16. In this religion and practise I am as carefull as I can to live blamelesly and to doe my duty in all things towards God and man 17. Now after many years I came to bring almes to my nation and offerings Paraphrase 17. As for that which they mention of my profaning the Temple thus it was Many years after my conversion to this way that they speak of I was sent by the pious Jewes c. of other parts to Jerusalem and Judaea with their charity and free-will oblations brought in for the service of God c. 11. 30. 18. Whereupon certain Jewes from Asia found me purified in the Temple neither with multitude nor with tumult Paraphrase 18. And whilst I was doing thus some Jewes of Asia saw me in the Temple where I was farre from profaning of it as was suggested ver 6. and ch 21. 23. but was there in such a manner as the Law of the Jewes required of me and they senslesly mistaking affirmed that I carried Trophimus a Gentile of Ephesus into
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will