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 the wildernesse and that it did so may appear probable because in that dry wildernesse we hear no more of their wanting water till Cadesh which was some 3 6. years after this when they had taken a contrary way in their journeying by which means as also by God's making this new tryall of them and to that purpose ordering the change of their journey that water might now cease to follow them which before as long as the miraculous flowing lasted might naturally without any new miracle follow them all their voyage This saying of theirs S. Paul makes use of in a mysticall sense making Christ indeed to be the rock in a spirituall sense and that Christ following coming really so long after into the world but even then so long agoe spiritually and in power present among them V. 7. To play That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in an unclean sense may appear probable by the use of the word mocking among the Jewes This will be discerned by the Hierusalem Targum on Gen. 21. 9. on that of Ismael's mocking In stead of these words in the Hebrew Sarah saw the sonne of Hagar mocking they read by way of paraphrase Et vidit Sara filium Aegyptiae facientem opera mala quae fieri non oportuit illudentem cultum pâ—regrinum exercentem And Sarah saw the son of the Aegyptian doing evill works which ought not to be done mocking and exercising strange worship Where the opera mala quae fieri non oportuit the evil works that ought not to be done are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 3. that is those unnaturall filthy sins which were so ordinary among the heathens used as part of their Gentile-worship and those it seemes noted by the phrase of illudere or mocking which there and here and in other places according to the civility of the sacred style is made use of rather then others which signifie more grosly those acts of unnaturall filthinesse So Rabbi Solomon mentions an interpretation that Ismael had committed uncleannesse and that that is the meaning of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocall and signifies ludentem idololatrantem occidentem coeuntem vel lascivientem mocking committing Idolatry killing commiting uncleannesse and wantonnesse And then there will be little doubt but the words of the same Targum on Exod. 32. 6. the place from which the words in this place are taken surrexerunt sibi ludentes cultu peregrino and they arose mocking themselves after the strange or heathen worship may belong to that also To which purpose 't is farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may well be resolved Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cannot so well be mistaken for playing as the other may but distinctly signifies illudere to mock is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in Exodus whence these words are cited Gen. 39. 14 and 17. in that story of Poâ—iphar's wife and Joseph and certainly signifies uncleannesse there Thus Tobit 3. 18. where Anna to shew her self free from all uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sin of or with man v. 17. addes in Saint Jeromes translation nunquam cum ludentibus miscui me I never associated my self with them that mock'd where no doubt Uncleannesses are meant and 't is probable that the Greek which he translates ludentibus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though our Greek copies wholly leave out that part of the period And if the comparing of the story Act. 7. 41. where 't is said in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoyced in the works of their hands be apt to incline to the other interpretation as supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce and consequently that both denote their dancing before the idol it will be easily answered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing there signifies most properly the rejoycing at a feast Lu. 12. 19. and 15. 23 24 29 32. and 16. 19. and so following the offering of sacrifice to their Idols shall note the sacrificall feast and be all one with eating and drinking here but not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether playing or mocking that attends it and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly thus be interpreted especially when in this place it followes immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters after evill thingâ— in the notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live ill is used by Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton that is for this very sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ilnesse Rom. 1. 29. and is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither let us commit fornication c. referring to that other act of the like sin Num. 25. 2 3. and thence I suppose it is that to his exhortation of flying from Idolatry ver 14. he subjoyns v. 15. I speak to wise men judge ye what I say not willing to speak more plainly or to adde more words on that subject see Note on Eph. 5. f. V. 10. Destroyer That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer is in the Hierusalem Targum Exod. 4. 26. called perdens and that there explained by Angelus mortis a messenger of the Lords ver 24. that came to kill him This is otherwhere called the destroying Angel for what is here said they were destroyed by the destroyer is in the story from whence 't is taken Num 14. 37. they died by the plague before the Lord. So the Angels that came to Loâ—'s house are sent to destroy the city Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels it doth not appear that the Angels used as instruments of those plagues are the fall'n Angels or devils but those heavenly that wait on God to execute his wrath as well as conveigh mercies Thus God's coming with his Angels is an expression of destructions and yet those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads Jude 14. or multitudes of heavenly Angels see Note on Jude d. V. 16. Cup of blessing The Jewes used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of praising because they sang an hymne at that time see Mat. 26. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse see Note on Mat. 14. c. V. 28. The earth is the If these words be to be read in this place the meaning of them
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
under according to the time which he had diligently enquired of the wise men Paraphrase 16. According to the time of Christs birth or according to the age which he had by conference with the Magi calculated Christ to be of viz. not two years old 17. Then was fulfilled that which was spoken by Jeremy the prophet saying Paraphrase 17. Then had that prophecy of Jeremy c. 31. 15. which was delivered first to express the captivity of Babylon and slaughter of Jerusalem another more eminent completion 18. In Ramah was there a voice heard lamentation and weeping and great mourning note k Rachel weeping for her children and would not be comforted because they are not 19. But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Judah in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Paraphrase 22. Went into Galilee where another of Herods sons Herodes Antipas that contended with Archelaus for the whole kingdome had seated himself having gotten that from him He probably would not be inquisitive or jealous against any that should be likely to dethrone Archelaus and so there was not from him any apprehension of danger Besides he was not such a tyrant as Archelaus had discovered himself to be 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shall be called a note l Nazarene Paraphrase 23. And so by residing and dwelling in Nazareth he was made capable of that title which is used of the Messias in the prophets that he should be Natser the branch of the rxoot of Jesse or as the word may bear a Saviour so often promised to that people Annotation on St. MATTHEW Chap. II. V. 1. Wise men The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only those which in our ordinary dialect we call Magicians i. e. Sorcerers but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius generally learned men Students Professours of liberall sciences especially of Astronomy without any ill character upon them These were then famous among the Persians and were both their Kings and their Preists and so among other nations also but especially the Eastern and were at that time honoured and known for the study of good learning and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the east is perhaps to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise or learned men of or from the East as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews of or from Thessalonica Act. 17. 13. not to the word came as if they came from the East of Jerusalem thither These are by an Antient Commentator on Plato mentioned under the name of Chaldeans those so much famed for skill in Astronomy Now the Time of their coming to Bethleem when it was is not distinctly known but may be concluded not to be the twelfth day from his birth not onely by the distance of Bethleem from their homes but especially by one circumstance which is recorded 'T is here said that immediately after these wise mens departure the Angel appeared to Joseph v. 13. and dispatched them into Egypt which could not be before the time of Maries purification for then saith S. Luke they went up to Jerusalem Luk. 2. 22. which cannot be supposed to be after their going into Egypt nor betwixt the departure of the Magi and their going thither for that had been to throw themselves into Herods hands at Jerusalem which they were commanded to avoid by going into Egypt From Jerusalem it seems they returned to Bethleem and there dwelt in an hired house till after the coming and departing of the Magi and therefore the tradition which makes the Epiphany the twelf day from the day of the Nativity may mean it of that time twelve-moneth according to which it is that upon exact enquiring the time of the starres appearing Herod v. 16. appoints the killing of all children from two yeers old and under which probably he would not have done if they had told him that the starre appeared but few daies since Or else secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying appearance may denote the time of the first appearing of the starre to them in their countries v. 2. differing from that other appearance v. 9. and that might well come to be exactly known by the Church from the intelligence that was given by the Magi v. 7. and that might be the very twelfe day after Christs nativity But then thirdly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word to signifie Christs appearance in the world the Nativity which is mong the Ancients commonly so styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing simply or the appearing of God and the feast of the Nativity being celebrated twelve daies of which the first and the last according to the custome of the Jews in their feasts were high or chief dayes of solemnity each of these might fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanie in that sense and not only referring to the star though not excluding but containing it also as a special circumstance belonging to the nativity V. 2. King of the Jews Whether the Angel of God had appeared to those Magi told them that such a person was born who was or should be king of the Jews and that in an extraordinary manner the Messias whom that Nation did according to Prophecies fully expect about this time is utterly uncertain being neither here nor any where else distinctly affirmed Yet some way of revelation may probably be conjectured or supposed by their calling him the King of the Jews which they could not read in the star unless either the prophecie of Balaam or some other of Daniel c. had directed them thus to apprehend or unless the Angel had appeared to them as he did to the Shepheards Lu. 2. 11. saying There is born to you this day a Saviour which is the anointed Lord i. e. Prince or King here in the city of David i. e. in another phrase the same with this here the King of the Jews with an emphasis on the The expected King or Messias These Magi then having some way apprehended and beleeved thus much already that this so honourable person the desire of all nations the expectation of the very Gentiles was born came to Jerusalem and enquired for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is this King which is born Ib. His star His star signifies an extraordinary star appearing in the heaven observed
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
Philip was by prophetick divine afflation or revelation directed to goe neer to the chariot and speak to him 30. And Philip ran thither to him and heard him read Isaias the prophet and said Understandest 〈◊〉 what thou readest 31. And he said How can I except some man should guide me And he desired Philip that he would come up and sit with him Paraphrase 31. give me some direction and tell me what it is that the prophet's words belong to 32. note g The place of scripture which he read was this He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth 33. note h In his humiliation his judgment was taken away and who shall declare his generation For his life is taken from the earth Paraphrase 33. By an assembly and by judgement by the Sanhedrim of the Jewes and the Roman Procurator Pilate he was taken away Or in his state of exinanition and humiliation when he was apprehended and arraigned by the Jewes he was most unjustly dealt with put to death being most innocent And who shall describe the wickednesse of that age that used him thus which put him to death for coming to doe good to them 34. And the Eunuch answered Philip and said I pray thee of whom speaketh the prophet this of himself or of some other man Paraphrase 34. demanded of Philip saying 35. Then Philip opened his mouth and began at the same scripture and preached unto him Jesus Paraphrase 35. And on occasion of this scripture which though it had one literall completion about the time of Isaiahs writing it yet had another higher completion in Christ Philip began and preacht to him the whole Christian faith 36. And as they went on their way they came unto a certain water and the Eunuch said See here is water what doth hinder me to be baptized Paraphrase 36. And the Eunuch was by him brought to the faith and desired baptisme of him 37. And Philip said If thou believest with all thine heart thou mayst And he answered and said I believe that Jesus Christ is the son of God Paraphrase 37. I believe these prophecies of the Messiah to be fulfilled in Christ and consequently that he is the Son of God 38. And he commanded the chariot to stand still and they went down both in to the water both Philip and the Eunuch and he baptized him 39. And when they were come up out of the water note i the Spirit of the Lord caught away Philip that the Eunuch saw him no more and he went on his way rejoicing Paraphrase 39. An Angel see note f. 40. But Philip was found at Azotus and passing through he preached in all the cities till he came to Caesarea Annotations on Chap. VIII V. 2. Carryed Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dresse and fit the dead body for the funerall and differs both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith the scholiast on Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the care that is used before the buriall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carrying out to the grave or sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the removing from one sepulchre to another The same is express'd ch 5. 6 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winding the dead body in a sheet V. 4. Preaching the word Some difference may perhaps be here observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. but this not in respect of the matter of their preaching but of the manner of it and of the qualifications of the persons that did it The latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ doth generally signifie a publick solemn proclaiming of him as when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herald or crâ—er doth pro officio by way of office proclaim any thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more then the telling it making it known as good newes is published without the voice of an herald or cryer by all that have heard to all they meet with and although in one respect that of proclaiming anew what was not known before this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell the glad tidings doe agree see Note on Mat. 9. l. yet in this other respect they differ sometimes Not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used of that publick authoritative proclaiming for it is sometimes used of the Apostles Act. 5. 42. c. 15. 35. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelist is the name of an office in the Apostles times and then whensoever it was done by way of office either Apostolical or by mission from them it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in all respects the same but I say that sometimes and particularly in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to whatsoever publishing of the Gospel of Christ and by whomsoever that is by those that have no calling to it For when the doctrine of Christ was first preacht by the Apostles and the miraculous gifts exercised in their presence and a multitude of men Jewes and proselytes received the faith and for doing so professedly were presently persecuted and driven out of Jerusalem v. 1. it is not to be imagined but that all wheresoever they came both men and women published what they knew both of the doctrine and the miracles whereby it was confirmed and of their own sufferings for it though that all these even women who by S. Pauls decree are not permitted to speak in the Church should by the Apostles be intrusted with the preaching of the word by way of office it cannot be imagined And therefore when of Philip which was a Deacon ordained by the Apostles it is related in this chapter that he preached Christ to them it followes that he baptized them also ver 12. But of these other disciples there is no more said but that they passed along beyond Judaea and Samaria the terror that drove them from Jerusalem pursuing them farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publishing this good newes the Gospel which they had received but no mention of gathering disciples or baptizing And accordingly c. 11. 19. when there is mention in the processe of the story of these very men that being scattered by the persecution which was about Stephen they passed as farre as Phoenice Cyprus and Antioch and that they spake the word or published the Gospel to none but the Jewes the phrase used there is observable to this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking the word the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being known to belong to any way of reporting or relating by talke or discourse And so ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake talked to the Hellenists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling them that good
have not before heard it to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion of alimony the labourers reward v. 18. is assigned by the Apostle A fourth place is that of S. James Jam. 5. 14. Is any man sick let him call for the Elders of the Church c. Where as the office of visiting the sick of praying anointing absolving and restoring health to the sick may well agree to the Bishop so the setting it in the plural number is nothing to the contrary for that only signifies the Elders or Bishops of the Christian Church to be the men whom all are to send in to this case not that there are more Elders then one in one particular Church or city any more then that more then one are to be sent for by the same sick person To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna and Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity or excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing hastily against any as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing hereticks which belong properly to the office of the Bishop and not to any second order in the Church and accordingly in all that Epistle there is no mention of any but of Elders and Deacons As in Papias also his contemporary and after him in Irenaeus and Justin Martyr though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolick Elder or Bishop Iren. in Ep. ad Plotinum and so Seniores in Tertullian CHAP. XII 1. NOw about that time Herod the King note a stretched forth his hands to vex certain of the Church Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great having obtained a great part of his grandfathers dominions and so calling himself by his name Herod went about that is resolved to persecute the Christians especially the Apostles at Jerusalem thereby to gratifie the Jewes 2. And he killed James the brother of John with the sword Paraphrase 2. And in that persecution he put James the Apostle the son of Zebedee to the sword beheaded him 3. And because he saw it pleased the Jewes he proceeded farther to take Peter also Then were the daies of unleavened bread Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death and express'd their good liking of it see note on Joh. 8. c. he proceeded and apprehended Peter also And it was about the time of the Passeover of the Jewes when he apprehended him 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people Paraphrase 4. And having imprisoned him he set sixteen souldiers to guard him four at a time two to be alwaies by him and chain'd to him see note on ch 28. e. and two to guard the dore ver 6. meaning after the feast of the Passeover to bring him forth to the Jewes and if they thought fit to put him to death also 5. Peter therefore was kept in prison but prayer was made note b without ceasing of the Church unto God for him 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers without the dore kept the prison Paraphrase 6. And the night before Herod intended to bring him into the assembly before the people to have their suffrage to put him to death see ver 3. and v. 11. 7. And behold the Angel of the Lord came unto him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands Paraphrase 7. And an Angel came to him and the light with which he appeared shone in the prison and the Angel 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me Paraphrase 8. Make thy self ready to goe out immediately put on thy outer garment see note on Mat 5. 1. and thy sandals and follow me And Peter did as he was bid 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision Paraphrase 9. And he followed him out but as yet knew not that this was really done but thought he had been in a dream or trance 10. When they were past the first and the second wards they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him Paraphrase 10. And the prison being in the suburbs after they were out of the prison they past through two watches or wards which stood every night without the gates and at last came to the gate which enters into the city an iron gate which opening to them of its own accord they passed through it and when they had passed together through one street the Angel left Peter by himself 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jewes Paraphrase 11. And Peter being perfectly awake out of the trance and knowing that he was so as he did not ver 9. he said to himself that now 't was clear tat God had sent his Angel to deliver him from the hands of Herod and from the malice of the Jewes who verily expected to have had him brought out to them that day ver 6. 12. And when he had note c considered the thing he came to the house of Mary the mother of John whose surname was Mark where many were gathered together praying Paraphrase 12. a place where many Christians at this time of night met together to pray and were now performing that office 13. And as Peter knocked at the dore of the gate a damosel came to note d hearken named Rhoda 14. And when she knew Peter's voice she opened not the gate for gladnesse but ran in and told how Peter stood before the gate 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is note e his Angel Paraphrase 15. And they being moved with
and by outward behaviour to shew a dislike of their contumacy and obduration especially when an Apostle at a distance shall passe that judgment on any particular man and the present state of the Church leave no place for expectation of formal censures the law of Charondas being not unreasonable in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man converse with a wicked man or woman or bring a reproach on himself as if he were like him But this is not to be thought necessary but when it is by the Governour of the Church as 't was here by S. Paul prescribed nor prudent but when by so doing we may hope to bring offenders to some sense of their faults And whensoever it is done it ought onely to be designed to charitable ends and not to gratifie a man's own pride or wrath to expresse animosities or revenges on any V. 10. Extortioners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is somewhat uncertain That which the other sinnes with which 't is mention'd encline it to is that it denote violence or rapes forcing or ravishing to uncleannesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 13. preying like vultures on all that come near them The literal notation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapio by which as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred This was the sin of Sodome forcing of strangers and even of the Angels when they came into the city to destroy it And this is it which seems to be meant by the earth's being full of violence Gen. 6. 11. joyned with the corruptnesse of it before God for which two there joyned together as 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and corrupting the word corrupt is used alone ver 12. which we know in the New Testament signifies those pollutions see Note on 2 Pet. 1. b. and 2. b. which probably were the sinne of the old world a consequent of the sons of God seeing and marrying with the daughters of men v. 1. the like as happen'd â—â—ter on the like occasion Num. 25. 1. and they are therefore joyned with Sodome in this matter 2 Pet. 2. 5 6. For to that of Uncleanness it is that this whole Chapter belongs on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawfull lusts and incest at the beginning And to that of violence or ravishing or using to unnatural sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily belongs Thus in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goods of the ravisher shall be carried and forfeit to the Exchequer the word is used in this sense So in the second book of the Sibylline Oracles written I suppose by some ancient Christian with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had put off all shame are joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcers violaters of chastity and p. 216. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here inordinate lusters and idolaters there is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent forcers and persons of impudent lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret loves and adulteries to which the brimstone the portion of Sodome should be allotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus I conceive it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence and incontinence are joyned together Mat. 23. 25. and opposed both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and cleansing v. 26. where S. Luke c. 11. 36. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villany or wickednesse as that is used here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts The full description of this will be best fetch'd from Strabo l. 10. setting down the customes and among them the amours of the Cretans altogether after this manner of force and rape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not get their beloved youths by perswasion but by force The lover saith he some three dayes before tells the friends that he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit the rape and they must not hide the youth or divert him from walking his wonted way for to doe so is to confesse that he is not worthy of such a lover The whole manner of it is there set down not worthy to be here transcribed by which 't is plain that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rape was among them the ceremony of their Mascula Venus and very creditable and customary among them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was a shame to any handsome youth of good parentage not to have some such lover that should take him by violence which being the heathen custome of this Island of Crete may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithfull children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accused of riot not guilty of having suffered any such villany as this Ib. Idolaters That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be restrained to the particular sinne of worshipping pictures or images will be probable by the rest of the sinnes which are joyned with it for which a Christian professor is to be excommunicated v. 11. It seems rather to referre either to the joyning in the Idol-feasts of which the Gnostick hereticks were guilty or else to those filthy practices so frequent and customary in their mysteries as prime rites of the heathen false worships and taken up in a most vile manner by the Gnosticks also That the word should thus be used will appear most reasonabe 1. because of the words used in the Old Testament to signifie an idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one which signifies pollution or filth by which any man is contaminated and which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination and the false God or idol meant sometimes when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination is used as Wisd 12. 23. referring to those abominable sinnes which those idol-worships were commonly guilty of and to the same purpose is it that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination or filthinesse commonly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination or pollution is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idol also And so saith Lyra on Gen. 21. of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies idololatrantem and coeuntem or lascivientem idolatry and any act of uncleannesse or lasciviousnesse 2dly Because their heathen worships were so full of these foul sinnes Thus Wisd 14. after an enumeration of many other wickednesses in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and secret mysteries
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. of judging or condemning Ib. Voluntary humility The notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek translation of the Old Testament for taking delight in any thing hath been mentioned in Note on Mat. 27. g. and may be judged of by these examples not recited there Psal 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his delight is in the Law of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 41. 12. thou favourest or lovest or delightest in me And so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility it is most reasonably to be taken and rendered delighting in humility or as S. Hierome explains it superbus fict â humilitate proud of a feigned humility but yet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man condemn you ver 16. so that the construction and full sense will run thus Let no man please himself and condemn or judge you in point of humility and worship of Angels Ib. Intruding The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into to search and spie what is within and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enquire in Phaverinus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek and goe as far as one can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius It signifies to seek or search or prie into that which is secret and hardly to be discovered and so belonging here to the doctrine concerning Angels it is fitly applied because no man hath ever seen them nor can speak upon knowledge concerning those points when Angels are present what they can doe what they have done what use hath been continually made of them by God what hath been wrought by their ministery c. Now of the Gnosticks it is known how great a part of their Theologie was made up of conceits concerning the Angels of which as they had much from the Theologi Poetae the fictions of the heathens so had they therein gratified the Judaizers also who affirming that the Law was given by Angels were very favourable to the worship of them see Note on 1 Tim. 1. d. This sort of men are said to have continued long in Pisidia and Phrygia therefore to have been forbidden by Canon in the Council of Laodicea the chief city of Phrygia Among them there still are Oratories remaining wherein they were wont to pray to Angels And the heresie of these Angelita or Angelici was under a shew of humility that God was to be looked on with reverence as invisible and inaccessible and to be sued to by the intercession and mediation of Angels first the lower then the higher till at last the request was presented unto God himself And this of the Mediatorship of Angels was among the Platonists a special part of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plato in Sympos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every daemon or Angel is betwixt God and man declaring and delivering to God the things of men and to men the things of God the praiers and sacrifices of the one and the commands and returnes to their sacrifices from the other And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God converseth not with man but all the conversation discourse betwixt God man is by Angels both in time of waking and sleep And this the like being the doctrine of those Philosophers may well be referred to v. 8. under the stile of Philosophy vain deceit V. 23. Will-worship The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary worship is not elsewhere used in the New Testament and being not at all to be found among the Greek translators or Apocryphal writers of the Old and by other later Writers taken particularly from this one place it will be worthy our inquiry how 't is used here whether in an ill or a good sense and that will be done best by a full view of the whole place The occasion of the Apostles discourse here is the dogmatizing of some ver 20. that is teaching some things to be forbidden by God which were not now forbidden by him nor by any under God which had authority to command and so by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or precepts teaching for doctrines the commandements of men their own heretical phansies Mat. 15. 9. The matter of these dogmata is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch not tast not come not neer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch as it is here distinguish'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tast seems to referre to the use of women so as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to touch a woman 1 Cor. 7. 1. contrary to which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have his own wife ver 2. For this we know that the Gnosticks here opposed by S. Paul as there also among the Corinthians did forbid marriage as a detestable abominable thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumniating or accusing marriage getting of children c. saith the Author of the Constitutions l. 6. 16. See Note on 1 Tim. 4. b. And this they seem to have had from the Pythagoreans and the Magi who taught their disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from venery saith Clemens Strom. l. 3. but made a worse use of it then they appear to have done In the next place the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tast not belongs to abstinencies from meats of which some there were among the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all living creatures see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some among the Jewes from unclean forbidden meats And accordingly this is another of the Gnosticks doctrines annex'd to the former of forbidden marriage 1 Tim. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from meats according to that of the Author of the Constitutions lib. 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some sorts of meats and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak evil of them c. 26. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred shandle not and may so be applied to some Jewish rites of not touching any thing that was legally unclean I suppose it may better be rendred come not near Thus the word is used Exod. 19. 12. of the mount which they were not to get up to or touch that is approach near it and so it is used in the same matter Heb. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it approach the mountain it shall be stoned And in this notion I conceive it belongs to both the former interdicts which are back'd with this as with an anathema or deep censure making it an abominable thing to marry or eat those meats For therein did their dogmatizing consist in making marriage and meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestable things bitterly judging all that approach'd them and so by the Canons of the Apostles it appears the hereticks of the
declared of them And that not only their sin their false doctrine and slie coming in was foretold but their punishment and destruction also by this famous coming of Christ to the destruction of his crucifiers appears 2 Thess 2. 8 c. where S. Paul foretelling it most probably referres to some prediction of Christ to this matter And such is that of Mat. 16. 25. that they that will save their lives shall lose them and only they that hold out and continue constant in their confession of Christ shall escape this ruine Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose impostures first and then their vengeance also have been foretold by Christ Unlesse we should farther adde to this that the judgments that formerly fâ—ll on the like wicked men and the denuntiations of those judgments by Enoch c. v. 14. should here be referred to also as emblematical and typical predictions of the punishment that is sure to fall on these men upon that principle of divine judgment that they who are parallel in the sins shall be also in the punishment Ib. Denying the only Lord God The various readings in this place some having but the King's MS. leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God deserve to be considered If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read then the whole period will belong to Jesus Christ alone without any mention of God the Father and affirm of him that he is our only Master and Lord referring to his great work of our Redemption by which he thus purchased us unto himself to be his peculiar servants so as any other false Gods or Devils so as Simon Magus that now set up against him must never have any part of our honour or worship or obedience from him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read then it will be doubtfull which of these two senses is to be affixed to it For 1. it may be thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our only Master God and Lord Jesus Christ making those three the several attributes of Jesus Christ viz. that he is first our only Master secondly our only God and thirdly our only Lord. And this understood in the Catholick sense of the antient Fathers and Councils is a most divine truth that Christ is our Master by title of Redemption and our only Master not excluding God the Father and God the holy Ghost for as he and his Father are one so he and the holy Ghost are one also but all other pretenders such as Simon that thus assumed to himself to be that truly which Christ said he appeared to be here on earth and so in like manner in the same way of interpretation that Christ is our only God only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but all read in one coherent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our only master God and Lord Jesus Christ A second rendring may also possibly belong to it in case there were or ought to be a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being separated from that which follows would denote God the Father and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only master must belong to him which if it doe then it must be affirmed of these Gnostick-hereticks the followers and worshippers of Simon that they did deny God the Father our only master as well as they denied our Lord Jesus Christ And so indeed we read of him that he assumed to be that God who appeared to Moses in mount Sinai and accordingly the statue was erected to him at Rome and that is the meaning of exalting himself above all that is called God 2 Thess 2. 4. and of what Irenaeus saith of him that he affirmed himself to be sublimissimam virtutem hoc est eum qui sit super omnia Pater the sublimest vertue that is him who is the Father above all things and that the Jews God was one of his Angels and a great deal more See 2 Thess 2. Note e. V. 7. Eternal fire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18. 8. and 24. 41 48. signifying the fire wherein the damned are tormented day and night for ever and ever Rev. 20. 10. it is yet thought probable that in this place being applied to these cities of Sodome c. it should be taken in another notion for an utterly-destroying fire such being the fire and brimstone that fell on those cities But for this there appeareth no necessity but on the other side there is a conjuncture of all circumstances of the Context to perswade the understanding it here of the fire of Hell as in all the other places For first It is evident that Sodome and Gomorrah and the cities about them signifie in this place the inhabitants of those cities for to those only and not to the walls and buildings of the cities belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication And then sure those that suffer the vengeance of eternal hell and therein are set forth for an example what we Christians falling into the like courses are to expect are not the walls but the inhabitants also Now of these it is here affirmed in the Present-tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that thus formerly sinned are set forth a pattern or an example as men which are punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering or undergoing at the present when Jude writes it the vengeance of eternal fire Of the unbelieving Israelites he had affirmed v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist destroyed them of the Angels v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not kept but forsaken their principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense he hath kept them under darknesse ineverlasting chains unto the judgment of the great day and so of these cities in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having gone But now in the latter part of the verse it is only in the Present-tense they are proposed or set forth a pattern or an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present undergoing or suffering the vengeance of eternal fire either not at all referring by those words to their long agoe past destruction by fire and brimstone which was notorious in sacred story and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah or if he did yet withall considering it as a judgment still continued then begun as an essay significative of what followed but still protracted without any release they still suffer or undergoe that vengeance of fire which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never likely to have an end And this is the exactest and properest
are Gods bydels that is messengers or officers See S t Hen. Spelman ' s Glossary in the word Bedellus This title was given to the chief priest in the Old Testament particularly in Malachie For he is the Angel or messenger of the Lord of hosts whose lips therefore were to preserve knowledge and from thence as from the oracle the people were to require the Law to receive knowledge and direction for their duty These Angels are by antient writers known and affirmed to be Bishops one in every of those Sees and not only so but Metropolitans to whom the Bishops of the adjacent cities were subordinate see Note b. And this course of government is here owned and approved by Christ himself by his sending those messages to those Angels in these Churches and by his holding the starres which resemble them in his right hand v. 10. ch 2. 1. whilest he visits or walks in the midst of the Candlesticks or Churches As for Mr. Brightman's only argument to the contrary because there is mention of many Bishops or Elders of Ephesus Act. 20. 17 28. that is easily answered that the Bishops of Asia were the men understood in that place who met Paul at Miletus but that they are Episcopi Ephesi Bishops of Ephesus is a direct falsification of his there being no such phrase used in that place And for that one objection which by some is drawn against their being single persons because ch 2. 24. after speaking to the Angel of Thyatira it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you and the rest that are in Thyatira as if the Angel before were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you here the answer will be easie if it be observed that in the antient Greek MSS. particularly that at S. James's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and the words read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you the rest or to the rest of you that are in Thyatira and who have not known the depths as they call them but those depths of Satan c. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest or the rest of you is set in opposition to the Gnostick complying party among them before mentioned and belongs not to the Angel or Bishop but as one and the prime of that pure constant party I need adde no more for answer to this so slight an objection These Angels are here described by the hieroglyphick of starres in token of their office to illuminate and send out influences to rule the faithfull under them as the Sun and the rest of the starres do this inferiour world and the Churches where they preside are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sockets for lamps or candlesticks as being the places where these starres as so many lamps or torches do shine where they are set or fastned to give light to all that come into the room Now because these Angels are so considerable parts in the Churches therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here address'd particularly to the Angels c. 2. 1. And so in the rest where though the Angels were single persons yet what is said to them is not said only to their persons but to the universality of the people under them whose non-proficiency or remission of degrees of Christian vertue especially their falling off from the constancy and courage of their profession do deserve and are accordingly threatned with the removal of that Christian knowledge that grace those privileges of a Church which had been allowed them c. 2. 5. which is not so properly appliable as a punishment of the Bishop as of the people under him And therefore in the Paraphrase I have generally changed the Singular into the Plural number by that means to leave it indifferently to the Bishop of each Church and the people under him and yet farther to the other Churches subordinate to each of the Metropoles here named Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more Note on Act. 12. e. CHAP. II. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Starres in his right hand who walketh in the midst of the seven golden Candlesticks Paraphrase 1. To the Bishop and with him the Church of Ephesus deliver this message Thus faith Christ described c. 1. 13 and 16. sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches and coming now to visit and examine and according to desert to punish or reward the members of these Churches and to admonish them timely what may be mended in them 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evill and thou hast tryed them which note a say they are Apostles and are not and hast found them lyars Paraphrase 2. I observe and approve your labour and great industry in the Gospel and your most constant patience and perseverance in the faith your no kind of compliance with the vitious men that creep in among you Ye have put the false teachers to the test examined their doctrine and mission see note on Joh. 20. b. and found them to be counterfeits 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Paraphrase 3. And you have formerly undergone many pressures and persecutions and held out against all assaults of terror or difficulty and for the profession of Christianity have endured very sore and sharp afflictions and were not then disheartened in your course by persecutions in the way 4. Neverthelesse I have somewhat against thee because thou note b hast left thy I first love Paraphrase 4. But one charge or accusation see Mat. 5. 23. I have against you of this Church that that vehement pure Christian love casting out all fear of danger which at first was in you and evidenced it self by your confession of the faith with courage and without fear you since have somewhat remitted and are not altogether so fervent and intense and valiant as at the first you were 5. Remember therefore from whence thou art fallen and repent and doe the first works or else I will come unto thee quickly and will remove thy candlestick out of its place except thou repent Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first and being sensible of the decay return to it again and act as Christianly and valiantly in all things as at first you did or else I will suddainly punish you by removing the light of the Gospel from you by leaving no Church among you 6. But this thou hast that thou hatest the note c deeds of the Nicolaitans which I also hate Paraphrase 6. Yet one thing is to be said in your commendation that the temptations of the Gnosticks being of two sorts the baits of lusts
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
the Romans pretending and designing to cast off that yoke of their Conquerors under the conduct of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Christs which undertook to redeem Israel out of their slavery But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots exercised tyranny and all manner of cruelty upon their own countreymen The latter of these were immediately before the siege and in time of the siege and are described by the Locusts most fitly c. 9. 3. But the former the Seditious which raised those stirres and tumults which caused the Romans to send armies to the subduing of them and so were the foundation of that bloody wasting warre and by several degrees promoted it are the subject of this part of the Vision upon the sounding of the four first Angels Of this sort was the Aegyptian Impostor mentioned Act. 21. 38. and more largely by Josephus Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21. who led after him to mount Olivet thirty thousand men meaning from thence to force his passage into Jerusalem and seise upon the Roman guards and possess himself of the city but was prevented and discomfited by Felix about the end of Claudius's reign But this is somewhat too early to be referr'd to here That which seems most probable is That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture and the Jewes sufferings under him then under Gessius Florus his successor as also the spoiling of Galilee by Sestius Gallus Prefect of Syria to which fitly follows the siege and attempt of Gallus on Jerusalem the importance of the sounding of the fourth trumpet Under Albinus and Florus the Jewes were much grieved and provoked and brake out into seditions see Joseph Antiq. l. 20. c. 9. and De bell Jud. l. 2. c. 13. and so forward Upon this the warre began in the second year of Florus's Procuratorship in the twelfth of Nero saith Josephus Ant. l. 20. in the last chapter This Florus having exercised much cruelty on the Jewes in Caesarea on occasion of a sedition there De bell Jud. l. 2. c. 25. cometh with an army to Jerusalem kills a great many takes and scourges many of the best and noblest of the Jewes and hangs them up They of Jerusalem send their complaints to the Governour of Syria Sestius Gallus he sends Politian to see how it fared with them Politian meets King Agrippa coming from Alexandria enters Jerusalem with him sees and returns an account to Sestius Gallus upon which they hope for relief from him but in vain King Agrippa makes an Oration to quiet them and perswade them patience subjection to the Romans and obedience to Florus till the Emperour should send another in his stead Upon this Oration they break out violently against the King reproach him and drive him out of the city About the same time they seise upon the fort called Massada kill the Romans and put in a garrison of their own and Eleazar son of Annas the high-Priest rejects the Emperor's sacrifices and refuseth to offer them according as was wont The chief men and all that loved peace betook themselves to the upper city the forces of the Seditious seised on the lower and the Temple from thence brake in upon the upper burnt the high-Priest's house and King Agrippa's palace took the tower call'd Antonia kill'd all the garrison of souldiers there At the same time there is a great slaughter of Jewes in Caesarea and the Jewes over all Syria rise up against the people of the countrey and great slaughters are committed on both sides Jos l. 2. De bell Jud. c. 13. c. This occasions Sestius his coming with a great army into Palaestine and after the destroying of some towns of the Jewes he besieges Jerusalem at the feast of Tabernacles This siege of Jerusalem being the close of what befell the Jewes by reason of the Seditious may most fitly be resolved on to be the interpretation of the smiting the third part of the Sun Moon and starres so as to darkâ—n them and diminish the lustre both of day and night which are all but phrases to signifie a pressure and a sad condition which befell Jerusalem But because the city was not to be taken by this siege but by the especial providence of God Sestius against all reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus raised this siege by that means to give opportunity to the believers to obey Christs directions Luk. 20. 21. and to fly out of Judaea to the mountains and withall to make the judgment far more terrible on the rest by the famine that after followed then it would have been if it had at this time been taken as easily it might have been therefore follows in this point of time most fitly the Angels flying through the midst of heaven v. 13. and crying Wo wo wo to the inhabitants of Judaea by reason of the other voices of the trumpets of the three Angels which are ready to sound Upon which saith Josephus before the coming of the fatal final siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of the eminenter Jewes as from a ship ready to sink swame out of the city Thus saith Eusebius l. 3. c. 5. that there was an Oracle or Prophecy delivered to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good men or Christians that they should go out of the city before the warre should rage and go to Pella and so Epiphanius De pond mens that before the city should be taken by the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the believers were warn'd by an angel as here it is an angel flying to go out of the city which was now ready to be utterly destroyed Ib. Green grasse What is here distinctly meant by the green grasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be but conjectured and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are described by a fire as here falling and devouring every green tree and every dry What is the meaning of this appears ch 21. 3. I will cut off from thee the righteous and the wicked where the righteous are evidently described by the green as the wicked by the dry tree Thus Luk. 23. 31. it proverbially signifies If they do these things in a green tree what shall be done in a dry If the righteous scape so hardly where shall the ungodly and sinners appear And the elegance and significancy lying not in that of the tree but of the greenness that doth as fitly hold in the grass as the tree And thus it is clearly used c. 9. 4. where the grasse and green thing tree are opposed to those that have not the seal of God in their foreheads and so are the righteous opposed to the impenitent and particularly the Christians in Judaea on whom the violence of
these tumults and seditions fell heavily as those which were hated by the Jewes and which would not take up arms with them and join in their seditious ' practices V. 8. Third part of the sea became blood That the tumults and rebellions of the seditious are here represented by these three first Angels is more manifest then what those seditions particularly were which are denoted by each of them Our Saviour saith of these times that many should arise and deceive many and the event hath confirmed it At every turn some or other arose and undertook to lead them out and nothing is to be met with in the stories of these times but the raising of seditions among the Jewes the coming of the Romans to suppresse them And therefore it is not needful to distribute these several representations of the three first trumpets and apply them severally but to understand them in grosse of this matter Yet supposing what hath been shew'd Note b. on c. 7. that the sea here noting the sea or lake of Tiberias may signifie Galilee it will be commodious enough to understand this of that sedition raised in Galilee which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time saith Baronius cut of Josephus he subdued the Galileans Gentem fortissimam totius Palaestinae potentissimam munitissimam the most valiant powerful and best fortified countrey of all Palestine Which action of his being so considerable remarkable for the slaughter of above an hundred thousand and the carrying above fourty thousand Jewes captive may fitly be here represented under the third part of the sea becoming blood and the dying of the third part of the creatures that is Jewes in the sea that is of Galilee and the third part of the ships that is of the cities which are to a countrey as ships to a sea the places wherein men live and â— affick and wherein they are fortified against enemies as by ships against the violence of the sea And this slaughter falling upon the whole region of Galilee and not only on the cities thereof may probably be meant by the Vision that follows the sounding of the third Angel also the starre that burnt and fell upon the rivers and fountains which are to the sea as towns and villages to the cities and of which a third part became wormwood v. 11. And if it be necessary to define who it was who is described by the great starre from heaven burning as it were a lamp it may fitly be affirmed to be Josephus the son of Mattathias the leader of those of Jotapata but this not personally but he and his forces together who made a very valiant resistance to Vespasian's army but by doing so brought great slaughters upon them as is particularly and exactly set down by Josephus l. 3. De bell Jud. V. 11. Wormwood Wormwood is in Scripture sometimes used to expresse that which infecteth others infusing its bitternesse into them and so it may signifie any impostor that seduceth and draws others after him as any of those seditious Captains did to their destruction Sometimes it is used to signifie any bitter effect any heavy calamity and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea as appears by Josephus's story De Bell. Jud. l. 2. and 3. V. 12. Third part of the sunne was smitten and the That the Temple is described and expressed generally in the Scripture by an host hath been formerly shewed Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly express'd by the Sun Moon and starres will be easily consented to when we but remember that those are called the host of heaven and that the Temple is commonly a representation of heaven and sometimes represented by it see ver 1. and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel Then that the particulars of Sun Moon and starres are severally mention'd rather then the heaven the aggregate body is by that ordinary manner of speaking among the Hebrews which expresse the whole by enumeration of the several parts of it see Note on 2 Pet. 3. e. And so here it may possibly denote the service of the Temple which was performed by night ye that by night stand in the courts of God saith the Psalmist the watches being then kept as well as by day which is here also mention'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day which could not severally have been mention'd had not the Sun for the day and the Moon and starres for the night been accordingly mentioned also And if this be it then when 't is said that the third part of these was smitten the meaning must be that an heavy distresse now fell upon the Temple and the service of God there was shrewdly disturbed by this siege but not at this part of the Vision wholly destroyed But besides this there is another interpretation of which the words are more clearly capable so as the Sun signifie the Temple the Moon the City and the starres all the people and all together the whole nation as in Josephs prophetick dream the Sun Moon and Starres are all the family of Jacob against which here the woes are denounced v. 13. according to the words in Josephus Woe woe to the city and the people and the Temple see Note h. And this seems the more probable interpretation See Mat. 24. Note n. V. 13. Wo wo wo Concerning this Angel flying in the midst of heaven and crying with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe woe to the dwellers in the land the story is remarkable in Josephus and out of him in Eusebius l. 3. c. n. which he sets down as a prodigy presaging that destruction of the Jewes There was saith he one Jesus Jonne of Ananias a countrey-man of mean birth â—our years before the warre against the Jewes at a time when all was in deep peace and tranquillity who coming up to the feast of tabernacles according to the custome began on a sudden to cry out and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a voice from the East a voice from the West a voice from the four winds a voice against Jerusalem and the Temple a voice against bridegrooms and brides a voice against all the people Thus he went about all the narrow lanes crying night and day and being apprehended and scourged he still continued the same language under the blowes without any other word And they on this supposing as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was some divine motion brought him to the Roman Praefect and by his appointment being with whips wounded and his flesh torn to the bones he neither intreated nor shed tâ—ar but to every blow in a most lamentable mournful note cryed out 〈◊〉 〈◊〉
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
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
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one hour is she made desolate Paraphrase 19. And shall admire the suddennesse and unexpectednesse of it see note on c. 17. f. 20. Rejoice over her thou heaven and ye holy Apostles and prophets for God hath avenged you on her Paraphrase 20. But as this is matter of bewailing to all these so is it of rejoicing to the Angels and Saints in heaven to the Apostles and rulers of the Church the persecuting and slaying of whom is it which is thus punished upon her 21. And a mighty Angel took up a stone like a great mil-stone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be founded no more at all Paraphrase 21. And methought an Angel of God took a stone as big as a mil-stone denoting this city and threw it into the sea and express'd his meaning in so doing to be that he might represent the desolation of that city and its great change both from its being the harbourer and promoter of heathen worship and the seat of the Empire v. 14. see note b. 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a mil-stone shall be heard no more at all in thee Paraphrase 22. And consequently that all the jollity and gallantry populousnesse of that place was now at an end see note b. 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for note d thy merchants were the great men of the earth for by thy sorceries were all nations deceived Paraphrase 23. And the times of thy jollity expreâ—sed by the nuptial lamps and solemnitâ—â—s are now at an end see note b. And three eminent causes there are of this first Luxury which enriched so many merchants and made them so great secondly Seducing other people to their Idolatries and abominable courses by all arts of insinuation 24. And in her was found the blood of prophets and of saints and of all that were slain upon the earth Paraphrase 24. And thirdly the Persecuting and slaying of the Apostles and other Christians and all the cruelties and unjust warres that this city hath been guilty of Annotations on Chap. XVIII V. 2. Babylon That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma Roma quasi secunda Babylonia est Babylon was as a first Rome and Rome is as a second Babylon and c. 22. Condita est Roma velut altera Babylon prioris filia Babylonis Rome is built as another Babylon and daughter of the former Babylon And the ground of it may probably be this because Babylon was the seat of the Assyrian Monarchie as Rome of the Roman and the Assyrian Monarchie being the first as the Roman the last illud primum hoc ultimum imperium saith Orosius li. 7. c. 2. Rome that thus succeedeth Babylon may well be called by that name And so by Tertullian adver Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est perinde magnae regno superbae sanctorum Dei debellatricis Babylon in S. John is the figure of Rome as being like that a great city proud of its dominion and a destroyer of the saints of God and the same words are again repeated l. 3. adv Jud. So 1 Pet. 5. 13. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fellow-chosen or fellow-Church in Babylon the assembly of Christians in that heathen city is by the Scholiast affirmed to denote the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the splendor of it saith he And so generally the antients understood it and Orosius hath set down the parallel betwixt them in many particulars l. 7. 2. And this being premised will be a key to the whole Chapter for Babylon is the note of an heathen unclean abominable city and so belongs onely to so much of Rome as was then capable of that title saith S. Jerome ad Algas qu. 11. and Cecidit Babylon magna est quidem ibi Sancta ecclesia tropaea Apostolorum martyrum est Christi vera confessio est ab Apostolis praedicata fides Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum The prophane heathen Babylon is fallen Babylon the great in the place thereof is the holy Church the monuments of the Apostles and Martyrs the true faith of Christ or profession of Christian Religion that which was preached by the Apostles and heathenisme being trodden down the Christian name is daily advanced on high Ep. 17. ad Marcellam and not to the Christian part of it called by the other title by S. Peter the Church in Babylon and Babylon it self never set to signifie the Church not to the Emperor Honorius who was then a Christian and at Ravenna safe at that time from the invaders nor again to Innocentius the Bishop who was by the ordering of God's providence betwixt the first and second siege rescued like Lot out of Sodome of the Christians out of Jerusalem out of the city to Ravenna also nor generally to the Christians who were some of them saith Palladius gone out a little before being perswaded by Melania to a Monastick life and carried to Sicily first and thence to Jerusalem where saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoiced that they were not together involved in the miserable evils of that vastation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorifying God for the excellent change of affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for their own wonderfull deliverance and the rest which were left in the city at last saved by flying to the Basilicae many carried thither by the very souldiers that they might be safe see Note on c. 17. c. who consequently survived to restore and re-edifie the city a more Christian city then it had been before But to the heathen part of the city and that polluted profaner sort of Christians who as was said Note on c. 17. c. called this judgment these enemies as their patrons on the city and by the admirable disposition of Gods overruling hand of Providence were themselves the only men that suffered under it So that the summe of this fall of Babylon is the destruction of the wicked and heathen and preserving of the pure and Christian Rome and so in effect the bringing that city and Empire to Christianity To this purpose see S. Hierome advers Jovinian l. 2. Ad te loquar qui scriptam in fronte blasphemiam Christi confessione delesti Urbs
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
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