least of ten persons At the proportion of ten to a sacrifice the number of those that did partake of these sacrifices must be 2556000. 2 dly it must be remembred also that none had to do in those sacrifices but those which were pure and clean at that time and therefore besides this number of these that did partake of them it must be resolved that there was a very great number more which did not partake all the leprous all the women that were under any pollution all the men to whom any thing in like manner had befaln in the night all that were under any infection c. these were excluded from that former number in the account must be added to it then 't will appear what a small number this was of 144000. out of all Judaea in proportion to the whole people at that time not above a thirtieth part at the highest valuation imaginable perhaps a yet farre more disproportionable number Here if it be demanded why the tribe of Dan is not numbred among the tribes and Levi is the answer for Levi will be clear That though that tribe had no part in the division of the land so could not be numbred there yet in Christ their portion was as good as any and therefore were not here to be omitted As for the tribe of Dan it may be because long before that time that tribe was either destroyed or brought very low say the Jewes and so indeed it appears that it was not numbred among the rest of the Tribes in 1 Chron. 2. or the following Chapters V. 10. Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is the word which most properly signifies this deliverance of them that are said to be sealed that is of the penitent Jewes or sincere orthodox Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant see Rom. 11. 26. and Note on Rom. 13. b. and then the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to God will be obvious the imputing this deliverance to God acknowledging it his special act giving him all the praise and honour of it CHAP. VIII 1. AND when he had opened the seventh seal there was note a silence in heaven about the space of half an hour Paraphrase 1. And after these six rolls and seals c. 6. containing the several previous judgments that were to fall on the unbelieving Jewes and the prodigies foregoing and predictions of utter destruction that should fall upon them follows now the seventh roll and seal and on the opening of that there was a representation of the service in the Temple at the time of offering incense For first I perceived an universal silence for half an hour that is the people praying by themselves silently in the court as they are wont to doe while the high priest is offering in the sanctuary 2. And I saw the seven Angels which stood before God and to them were given seven note a trumpets Paraphrase 2. And the seven Angels or officers that waited on God chap. 1. 4. like so many priests in the Temple sounded their trumpets 3. And another Angel came and stood at the altar having a note a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 4. And the smoak of the incense which came with the prayers of the saints ascended up before God out of the Angels hand Paraphrase 3 4. And another Angel as the high priest offered up the incense with which the people's prayers are supposed to ascend to God By this signifying the prayers of all faithfull people persecuted by these obdurate Jewes to have come to God's ears and to have found admission there 5. And the Angel took the censer and filled it with fire from the altar and cast it into the earth and there were note b voices and thundrings and lightnings and an earthquake Paraphrase 5. And as an effect or consequent of that that is of that persecution and their prayers for deliverance not for this vengeance it is that the Angel fills his censer with fire from the altar of burnt-offerings that is with the wrath of God so oft exprest in the Prophets by fire and that wrath consuming such as the fire that consumed the burnt-sacrifice totally and cast it upon all Judaea and the effects of that were voices and thunders that is noise of thunders and lightnings and earthquake that is great heavie suddain wasting judgments upon that people represented here in general but particularly set down in the consequents of the sounding the seven trumpets 6. And the seven Angels which had the seven trumpets prepared themselves to sound Paraphrase 6. Then the seven Angels set their trumpets to their mouths every one and were ready to blow and did so one after another each of which hath a several signification in it 7. The first Angel sounded and there followed hail and note c fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all note d green grasse was burnt up Paraphrase 7. And when the first sounded I saw falling upon Judaea hail and fire mingled with blood a fit embleme of seditions and commotions and they sell upon Judaea and wasted it in a bloody manner And the obedient meek pious Christians that would not joyn with them in their seditious practices were terribly plunder'd and wasted by them And this fell heavily upon the Tetrarchate of Abylene see note b. on chap. 7. as well as upon Judaea 8. And the second Angel sounded and as it were a great mountain burning with note c fire was cast into the sea and the note e third part of the sea became blood Paraphrase 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons rising in Galilee and the suppressing of them cost a great deal of blood consumed a great multitude of Galilaeans 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed Paraphrase 9. Made a great destruction of men and vastation of the most eminent cities there see note e. 10. And the third Angel sounded and there fell a great starre from heaven note c burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the starre is called note f Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter Paraphrase 10 11. And upon the sounding of the third an eminent person taking upon him to be a Captain among them and drawing many after him raised a sedition in the lesser cities and towns of Galilee see note e. And this sedition
sounded and I heard a voice from the four horns of the golden altar which is before God Paraphrase 13. And upon the sounding of the sixth trumpet of the sixth Angel I heard a voice from the altar of incense where the prayers of the Saints or constant Christians are said to be offered up c. 8. 3. noting that the prayers of the exil'd Christians that to avoid this destruction were departed to Pella and many other places out of the land and prayed for liberty to return to their countrey again were come up before God and in mercy to them the siege of Jerusalem that now followes was hastned 14. Saying to the sixth Angel which had the trumpet Loose the foure Angels which are bound in the great river note f Euphrates Paraphrase 14. And methought that voice said to this sixth Angel that he should take off that restraint caused by the present affaires at Rome and by the great changes there which detained Vespasian from setting upon Jerusalem according to his purpose 15. And the four Angels were loosed which were prepared for an houre and a day and a moneth and a year for to slay the third part of men Paraphrase 15. And so they were let loose from that restraint that is permitted by the condition of affaires to march into Judaea for which they were before ready but had by the providence of God interposing some hindrances as he thought fit been kept for this point of time to a day as we say which God hath determined as most agreeable to all his purposes of saving some and destroying the rest 16. And the number of the army of the horse-men were two hundred thousand thousand and I heard the number of them Paraphrase 16. And methought their armies of horse-men were presently mustered and the number of them found to be infinite and unimaginable the Syrians Arabians Itureans c. in vast numbers associating themselves unto them 17. And thus I saw the horses in the vision and them that sate on them having note g breastplates of fire and of Jacinth and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone Paraphrase 17. And these troops of horse or horse-men were represented to me with breast-plates shining like flaming fire and their aspect most terrible like that of Lions gaping and flaming fire issuing out of their mouthes Or else the front of this army noted by their breastplates and heads were very formidable 18. By these three was the third part of men killed by the fire and by the smoak and by the brimstone which issued out of their mouths Paraphrase 18. And a multitude of the Jewes were killed by them in their passage through the countrey 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they doe hurt Paraphrase 19. And the rear of this army was as terrible as the front came after wasting and destroying as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the taile and wounds as dangerously with that as with the other 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk Paraphrase 20. And though many of the inhabitants were destroyed by this meanes yet were not they that escaped nor the Gnosticks among them that had associated with the Jewes against the Christians and were many of them now destroyed with them reformed by all this they yet repented not of their Idol-worship which they took for an indifferent thing but rather grew worse and worse 21. Neither repented they of their murthers nor of their sorceries nor of their fornication nor of their thefts Paraphrase 21. And went on impenitently in all their bloodinesse that they had been guilty of upon the Christians their sorceries see note on Gal. 5. d yea and their abominable uncleannesses and rapines they were no whit the better for all that had yet befall'n them Annotations on Chap. IX V. 1. Starre fall For the understanding of this ensuing chapter and the interpretation of the other parts of this Vision upon the sounding of these other Angels it will be usefull to take the rise from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starre which had fallen from heaven for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Praeter not Present tense This in all reason must relate to ch 8. v. 10. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there fell from heaven a great starre who that was was desined most probably ch 8. Note e. viz. the army of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious under Joseph the son of Mattathias that defended themselves against Vespasian in the city Jotapata For from these sprang the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots so much spoken of in Josephus the forerunners and hastners of the woes foretold in the end of the last chapter and which made the latter siege so extremely miserable and are now the subject of the Visions of this chapter For it is briefly observable out of Josephus that as Galilee had the first and principal of Christ's miracles afforded them so that region was to have their first part in the destruction This was done in a most sad manner by Vespasian in the 12th of Nero see ch 8. Notee and finish'd at the taking of Jotapata At which time they that escaped the Romans sword ran in vast numbers to Jerusalem being gotten into the city helped to devour the provision laid in for the maintenance of the city not only so but plunder'd them in a most horrible manner These coming under the pretence of great zeal to the law of God customs of their countrey were called Zelots these betook themselves into the Temple as a place best fortified and the High-priest Annas stirring up the people against them great slaughters were committed on both sides The Zelots called the Edumaeans to their aid Annas commands the gates to be shut against them they getting in in a tempestuous night join with the Zelots and both of them together kill a great multitude Annas himself the rest of the Priests cast their bodies out in the street without burial And at length the Edumaeans disliking and detesting the cruelty of the Zelots returned to their own countrey The Zelots they continue to make havock pillage and destroy set guards that none might go out of the city so besiege and shut them up before the enemy comes and in fine are the forest enemies to the city of Jerusalem that they ever felt and caused the siege that attended to be then much more cruel the famine
loving of friends doing curtesies to them that will pay them again is an ideote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus terrae an ordinary vulgar person doth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraordinarily CHAP. VI. 1. note a TAke heed that ye doe not your almes before men to be note b seen of them otherwise ye have no reward of your father which is in heaven Paraphrase 1. To be beheld or look'd on by them If you doe not thus take heed you will lose that reward which God in heaven hath laid up for the Almes-giver 2. Therefore when thou doest thine almes doe not sound a trumpet before thee as the Hypocrites doe in the synagogues and in the streets that they may have glory of men Verily I say unto you They have their reward Paraphrase 2. The praise of men is their reward the only one which they are likely to have for this performance which is thus by them design'd to their own glory From God they are sure to receive none by receiving this they acquit God of all farther payment 3. But when thou doest almes let not thy left hand know what thy right hand doeth 4. That thine almes may be in secret And thy father which seeth in secret himself shall reward thee openly Paraphrase 3 4. Watch over thy self as one that is very apt to fall into this sin to doe works of mercy vaingloriously and therefore doe them as secretly as you can and let not thy dearest bosome-friend which is to thee as thy left hand know what thou doest in this kind unlesse so farre as he shall be necessary to assist thee in the doing of it or as his knowing of it may some other way be ordinable to the glory of God without any reflexion of any praise on thee from him or other and God which beholds that which was thus done by thee in secret shall give thee that very reward for thy secret piety which the vainglorious person designes to himself but cannot so readily obtein as by this contrary way thou shalt make payment to thee in the sight of Men and Angels 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray note c standing in the note d synagogues and in the corners of the streets that they may be seen of men Verily I say unto They have their reward Paraphrase 5. Like them which pray with the same designe that stage-players act on the stage to gain applause by so doing For all their joy in praying is to doe it in places of greatest resort where they may be most visible as they that stand in the meeting of two streets choose that as the place of best advantage to be seen by those which passe in either street 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 6. Retire from thy worldly company as Jacob Gen. 32. 24. when he wrestled with the Angel and with thy doores shut to thee pray there to thy heavenly father which is himself invisible and seeth thee how secret soever thou art and consequently that which is done by thee in secret and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels 7. But when ye pray use not note e vain repititions as the heathen doe for they think that they shall be heard for their much speaking Paraphrase 7. Doe not lengthen your prayers with idle tautologies after the manner of the heathen which think they shall have their prayers granted through the multiplicity of words used by them in their devotions 8. Be not ye therefore like unto them For your father knoweth what things you have need of before ye aske him Paraphrase 8. Hath no need of your expressions to tell him your wants and therefore is not likely to be wrought on by the length and multiplicity of them 9. After this manner therefore pray ye Our father which art in heaven hallowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heaven Paraphrase 9 10. I shall therefore set you a pattern after which to form your prayers Our father which remainest in thy throne in heaven and there art praised by the Angels and Saints which reignest there and art perfectly obeyed grant that thy name may be hallowed thy throne may be set up and acknowledged thy holy will and commands obeyed here below on earth also by us thy sons and servants sincerely and readily and in some proportion to what is there in heaven 11. Give us this day our f daily bread Paraphrase 11. The necessaries of our lives from day to day or that which is proportion'd to every mans being or sustenance 12. And forgive us our debts as we forgive our debtors Paraphrase 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us as we doe most freely forgive all the injuries which have by others been done to us 13. And lead us not note g into temptation but deliver us from evil for thine is the kingdome the power and the glory for ever Amen Paraphrase 13. Permit us not to be brought into any temptation or snare suffer us not to be intangled in any dangers or difficulties which may not be easily supported by us 14. For if ye forgive men their trespasses your heavenly father will also forgive you Paraphrase 14. For it hath been well observed by the wise men among the Jewes that our pardoning of those who have injur'd us is rewarded by God with hearing of our prayers for his forgivenesse See Ecclus 28. 2 3 4 5. Mat. 5. 7. 15. But if ye forgive not men their trespasses neither will your father forgive your trespasses 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they note h disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward Paraphrase 16. They put on sad and mournful looks appear in foul sordid garments and unwash'd faces which makes them look lamentably or perhaps they cover or veil their faces that they may discover or reveal their fasting 17. But thou when thou fastest note i anoint thy head and wash thy face Paraphrase 17. Behave thy self as upon an ordinary day for the Jews anointed and washed themselves daily save only in time of mourning 18. That thou appear not unto men to fast but unto thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 18. Who seeth thee when no man else doth 19. Lay not up for your selves treasures upon earth where moth and note k rust doth corrupt and where theeves break thorow and steal Paraphrase 19. 'T is a great vanity
5. l. 6. of Matienus a servant sub furca diu virgis caesus erat sestertio voeniit he was scourged and then sold and so 't was ordinary to bind to a pillar or post and scourge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bound to a pillar he received many stripes From hence therefore 't is evident that the notion of his scourging was that of a lighter punishment to release him from a greater and that as John sets it inflicted on him before the sentence of death was pronounced against him though when that was done he was fain to gratifie them by delivering him up to their fury to be crucified also And so the place both in Matthew and Mark may well be rendred Mat. 27. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having scourged Jesus that is formerly having done so he proceeded farther and delivered him to be crucified and so in Mark c. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He delivered Jesus having scourged him having done so before he thus delivered him to be crucified And this sort of scourging was a punishment usual among the Jews for offences not capital see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes whipping to death with the head fastned to the furca which Suetonius in Nerone calls supplicium more majorum the old Roman punishment But this cannot belong to this place V. 29. Blessed are the barren This expression of the dayes approaching that they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are the barren c. had certainly its completion in what befell Jerusalem in the time of the siege But more particularly it may refer to one passage After that Titus had incompass'd the city with a wall so that none could come out to forage they were forced to feed on dung saith Josephus on shooes and girdles c. and for want of such provision as this one Marie a noble and rich woman daughter of Eleazar bereaved of all by the Seditious killed her sucking child and drest'd it and eat part of it and the Souldiers breaking in upon her and finding a part left went away in detestation and presently the news of it went over the whole city and every one saith * Josephus look'd upon it with horror and with the same compassion as if they had done it themselves Then was this speech fit for them to take up on hearing this horrible newes Blessed are the barren and the womb that never bare and the paps that never gave suck in comparison to those that are forced to feed on the fruits of their wombs and devour their own sucking infants And then that which follows If they doe these things on a green tree what shall be done on a dry may perhaps be best interpreted in relation to this particular fact also of that noble and rich woman Marie If such horrible things befall the wealthiest among you what a dismal state shall all others be involved in This may possibly be the meaning of the phrase But if not then in that other notion of the righteous and the wicked it may have had its completion also V. 32. Malefactors These Malefactors crucified with Jesus were thieves and murtherers and authors of an uproar in the city which is an evidence among others formerly mentioned see Note on Mat. 27. d. and on Mar. 15. a. of Christs death being after the Roman not Jewish manner For the Jewish custome was never to put to death two malefactors on the same day unlesse it were for the same crime so saith Maimonides Sanhed c. 14. They never condemn more then one in a day but one to day another to morrow unlesse they they be both guilty of the same transgression and deserve one death And that Christ was not pretended to be put to death for that crime of the other two is clear by his Inscription which saith it was for pretending to be King V. 45. Veile of the Temple That which is here said of the veile of the Temple that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be so rendred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken Adverbially for in the middle so as to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into two parts in Matthew and Mark. Now what veile of the Temple this was is the only thing that will need to be here determined for of this it is certain that there were two veiles or high walls intimated by the mention of the second veile v. 3. the one that covered or enclosed the Sanctuary from the eyes and approach of the people who were permitted to goe no farther then the court of the Jews and only the Priests admitted into the Sanctuary For thus the manner was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar of incense was within the Sanctuary and thither the Priests went daily and offered incense the people mean while staying without and praying every one privately by himself the thing noted by the silence in heaven for halfe an hour Rev. 8. 1. And those prayers of the people for supply of their severall wants were thus offered up by the Priest with that incense of his that went up to Heaven see c. 1. 10. d. But the people themselves staid without and might not enter or look in there that Veile or wall or screen made a full separation of one from the other And as the Sanctuary was enclosed or separated from the court so was the Holy of Holies enclosed from the Sanctuary and thither none entred but the High priest once a year and so there was a second Veile That this is here meant is no way specified or deducible from any circumstances of the story in any of the Gospels yet may be thought most probable from one intimation of the author of the Hebrews c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veile that is his flesh There as the veile is made a type of Christs flesh and being so the rending of the veile will be a fit solemnity of the piercing and crucifying Christs flesh so that veile is clearly the second veile entring into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies v. 19. that is the Holy of Holies as appears by c. 9. 8 and 12. And if that were here meant then the significancy is not only the approaching destruction of all the Jewish rites but also that that unapproachable place a type of heaven was now laid open to all true Christians and that in the mean time there is liberty to approach unto God in prayer allowed to them and again that Christ not now once a year as the High priest but once for ever there to continue entred into the Holy of holies that is beyond the Sanctuary the common place of all the Priests and so the type of Heaven where all the Angels and Saints are even into the inmost adytum at the right hand of God farre
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
Ib. The seven spirits There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven spirits Some interpret them to be the holy Ghost in respect of the seven graces of that Spirit some the several operations of God's providence which they conceive to be mentioned ch 5. 12. and noted by the seven eyes Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are seven which have the chiefest power the first-begotten princes of the Angels where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief princes of which Michael is there said to be one or of the first So Tobit 12. 15. Seven holy Angels which present the prayers of the Saints And there appears no reason why the seven eyes in Zachary and here chap. 5. 6. interpreted the seven spirits of God should not be the Angels of God the same that stood before God chap. 8. 2. as here they are before his throne it being ordinary for the Officers employed by persons to be called eyes These seven Spirits we find again ch 4. 5. where in reference to the number of the lamps on the candlestick in the Sanctuary they are called seven lamps And they there seem to referre to the seven deacons in the Church of Jerusalem God being before likened to the Bishop and the Saints to the 24 Elders And if it be thought strange that John should pray for Grace and Peace from the Angels which here he seems to doe from the seven Spirits I answer first that these and the like words Peace be to or with you are but a form of greeting or salutation which includes in it all good wishes of the things mentioned but not a solemn praier to those persons named in the form This may appear by Christ's taking leave of his Disciples Joh. 14. 27. where he tels them he leaves peace with them and gives his peace to them that is he takes his leave of them greets them at parting and bids them not be troubled at it nor affrighted adding that he gives it to them not as the world gives it that is he greets them heartily and affectionately and in doing so doth more then in the world is wont to be done by such salutations Men are wont to use these words Peace be to you c. formally and by way of civility but oft doe not wish it when they say it and can never doe any more then wish or pray for it but Christ bestowes it by wishing it Where first Christ uses this greeting and yet doth not pray to his Father in doing so but actually bestows it and saith he gives it them nay the men of the world are said to give it though not as Christ doth Both which note a difference betwixt such salutations and praiers But then secondly supposing it a praier yet the action of praier being not address'd to the seven spirits whether immediately or terminatively there can be no inconvenience from thence to define the spirits to be Angels For 't is certain that the Angels are used by God as instruments to conveigh his mercies to us and the word Peace as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutations especially signifies all kind of mercies all prosperity and then those mercies come from the Angels immediately though originally from God And accordingly Jacob in blessing Joseph's sons having mentioned God before whom his fathers did walk the God which had fed him all his life Gen. 48. 15. adds ver 16. the Angel which redeemed me from all evil that is the Angel by whom as by an instrument or servant God had done this for him and which had so often appeared to him blesse the lads c. where though he praies not to the Angel but to God yet he may and doth pray that God would continue to use the Angel's service in blessing the lads which he had used in blessing him And if it be farther objected that these spirits here are named before Christ and therefore must not be Angels I answer first that the order of setting down is no note of dignity or priority in the Scripture In these benedictions the Lord Jesus is generally named before God the Father And secondly if the spirits should signifie the various operations of the Divine providence as some or the graces of the Spirit as others would have them signifie this inconvenience will also hold against either of those that they should be named before the second person in the Trinity and a farther inconvenience also that grace should be said to come from graces or from operations or that any thing but persons God or Angels should have to doe in conveighing grace and peace unto us But then thirdly the reason why the mention of Christ is left to the last place is evident First because the Angels being God's attendants are accordingly joyned with him not as one equal with another but as servants following the Master And secondly because there was more to be said of Christ then the bare naming him as appears v. 5 6 7. which made it more convenient to reserve his mention to the last place in which that might most commodiously be spoken V. 6. Kings and priests This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome of priests but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood writing to the Jewes of that dispersion which had the Septuagints translation in their hands and S. John here and ch 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Priests in respect of those Jewes again who had that Targum in their hands also And the meaning of both the phrases is to be conceived the same agreeing with the first notation of the Hebrew phrase a kingdome of priests that is a nation not going on in the waies or customes of other people but populus alius a several distinct people as the Targum reads it v. 5. consecrated as it were and set a part for the service of God as the Priests office is to wait upon God's service continually Such were the Jewes to be by God's command and by their entring into covenant with God Exod. 19. 6. And such must the society of Christians be now with Christ who requires them to perform these offices of Devotion and that in publick assemblies instituted for that turn not only at some few set feasts or times but continually morning and
evening at least the whole Christians life being typified by the Jewes sabbath and so the necessity lying on them to serve God truly praise him blesse him pray to him solemnly all the daies of their lives That we should doe so was the main end of Christ's redeeming us Lu. 1. 74. Tit. 2. 14. and in relation to that 't is here said that Christ washed us from our sins by his blood and made us kings and priests to his God and father that is by his blood bought us to be the constant servants of God waiting on him and serving him the whole Christian Church avowedly all the daies of our life To this sense is the place of S. Peter 1 Pet. 2. 9. to be understood For ver 5. he is upon an exhortation that they as living stones of this holy building built on Christ a living foundation joyn together into a spiritual house an holy priesthood to offer c. that is to joyn together into a Christian assembly or Church meeting together continually as the Priests were wont to serve God and pray to him and praise him which God will accept of through Christ as he did of the corporeal sacrifices of the Jewes To this he adds a testimony out of the Old Testament to enforce it v. 6. which foretells God's purpose to gather a Church that should believe and confesse him publickly that is the meaning of not being ashamed of him Rom. 10. 10 11. which testimony being applied to them as also in another part of it which comes in as an accessary to the former ver 7 8. he comes back again v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you are a choice stock a royal priesthood which in all probability is as the first verse had been not only or so much an affirmation what they were but an exhortation what they ought to approve themselves to be or if an affirmation yet that in the force of an exhortation like that in Exodus whence 't is taken Ye shall be to me a kingdome of priests that is I command or require you to be so or If you will obey my voice you shall that is this act of obedience I require from you so there ye are a choice kindred a kingdome of priests that is Christ hath bought you that you should and therefore you ought to be so a peculiar people set apart on purpose to this office as it there follows to praise and magnifie God and declare the power of his grace which hath wrought such a change in you And this is most effectually done by a constant publick service of him To the same purpose also is that other place wherein these words are again made use of Rev. 5. 10. where the living creatures and Elders offering up the praiers of the Saints ver 8. that is the persecuted Christians alive then before the destruction of the Jewes approaching and drawing nigh v. 9. those praiers it seems prophetick praises express'd there by incense for what they foresee Christ would speedily doe for them they sing a new song the effect of which is that Christ having been crucified by the Jewes slaughter'd as other Prophets had been should yet have the privilege beyond all them to work a notable vengeance upon those bloody men that is to open the seals of the book which contained all those woes in it against that people ver 9. and by doing so by acting that revenge on his crucifiers and the persecutors of Christians it follows there in the song that God had gathered them that is the Saints that praied and brought them back from their dispersions and captivities as it were and made them kings and priests unto God that is a kingdome of priests a congregation or Church or multitude of men daily serving God meeting at the publick assemblies to worship and sacrifice to him which was remarkably the effect of the Jewes destruction at that time those having been the chief persecutors of Christianity and hindring their publick assemblies where they had power and where they had not yet so calumniating the Christians to the Roman Emperours and Officers that they had for some time brought great persecution upon them and most severe interdicts of all publick meetings As for that which this place in the Epistle to the Churches peculiarly referres to I suppose it is that degree of indulgence which the Christians now had received from the Emperors in some degree from Vespasian and others after him according to that of Tertullian in his Apologetick Quales ergò leges quas adversum nos soli exequuntur impii injusti turpes truces vani dementes quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus Adrianus nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit The laws against Christians Trajan took away in part and neither Adrian nor Vespasian nor Antoninus Pius nor Antoninus Philosophus required to be executed on them So saith Eusebius of Vespasian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he practised no cruelty against the Christians see 2 Thess 2 1. And this is there express'd Rev. 5. 10. by we shall reign upon the earth that is we shall live here in stead of a state of persecution in a royal chearful way of liberty to assemble and serve God publickly And so ch 20. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were kings or reigned with Christ a thousand years that is enjoyed peaceable daies of Christian profession As Dan. 7. 18. The saints of the most High shall take and possesse the kingdome signifies that the Jewes should be delivered from the persecutions of Antiochus Epiphanes as it fell out in the time of the Maccabees and have liberty to serve God publickly in the assemblies again And so Rev. 20. 6. being priests unto God and reigning a thousand and years signifies the Churches enjoying freedome and tranquillity under the Christian Princes favour to serve God in the congregation That these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshing see Act 3. 19. This gives a ground of probable conjecture concerning the time when this entire book of Visions put all together was with this Preface sent to the Churches viz. in those daies of Vespasian wherein as farre as concern'd the Emperors Edicts the Church received this great tranquillity but that not perfected to them till the Jewes were destroyed at which time 't is again repeated Rev. 5. see Note on ch 17. d. And if against all this it be objected that these persecutions of the Christians though for a while superseded in Vespasian's and Titus's times yet soon returned again in Domatian's and in some degree in Trajan's and soon after were very frequent in great violence so as to fill up the number of the Ten persecutions within 270 years after Christ To this I shall answer in the words of Eusebius Eccl. hist l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor To
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
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
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
〈◊〉 〈◊〉 〈◊〉 Wo woe to Jerusalem This he continued to do till the time of the siege seven years together and at last to his ordinary note of Wo to the city the people the temple adding Wo 〈◊〉 me a stone from the battlements fell down and 〈◊〉 him To this I shall adde no more but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land here being the land of Judaea the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitants of the land is as truly agreeable to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also 'T is onely farther observable that these prophetick woes are here said to be three and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind the first mentioned as past ch 9. 12. the second and third ch 11. 14. see Note on ch 11. e. And so what is here represented in this part of the Vision is but the setting down of this prophecy which Jesus the son of Ananias should deliver concerning the judgements and not the judgements themselves which follow in the succeeding chapters And so 't is more perfectly parallel to that passage out of Josephus and Eusebius which was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prodigie to foreâ—signifie that destruction and not the destruction it self CHAP. IX 1. AND the fifth Angel sounded and I saw note a a starre fall from heaven unto the earth and to him was given the key of the bottomelesse pit Paraphrase 1. And upon the sounding of the fifth trumpet I saw him that was before c. 8. 10. the leader of the seditious or some other that succeeded in his place and he became a ring-leader of most hellish villanes which under the title of Zelots did all the mischief imaginable 2. And he opened the bottomelesse pit and there arose a smoak out of the pit as the smoak of a great furnace and the Sun and the aire were darkned by reason of the smoak of the pit Paraphrase 2. And they marched up to Jerusalem and seised upon the temple there kill'd the high Priests and the rest of the Priests and plunder'd the city 3. And there came out of the smoak Locusts upon the earth and unto them was given power as the Scorpions of the earth have power Paraphrase 3. And these became as Locusts great wasters and devourers and were in other respects peculiarly like Locusts which having no King goe out by bands Prov. 30. 27. and such were these a company of giddy wilde people in great numbers harassing and devouring all 4. And it note b was commanded them that they should not hurt the grasse of the earth neither any green thing neither any tree but onely those men which have not the seal of God in their foreheads Paraphrase 4. But by God's providence disposing for the good of his servants so it was that this judgement of the Zelots fell not upon the Christians see note on c. 8. d. but onely upon the Jews themselves that were as contrary to Christianity as any onely because they were not of the faction of those Zelots 5. And to them it was given that they should not kill them but that they should be note c tormented five moneths and their torment was as the torment of a Scorpion when he striketh a man Paraphrase 5. And the judgement that fell upon the Jewes by these men was not so much a down-right killing though that also befel Annas and the Priests see note a. as plundering and pillaging and undoing them and tearing their necessary food from the best citizens of Jerusalem and thus continuing for five moneths space till Titus came to besiege the city by which means the siege became much the more cruell and intolerable when it came and so this was most fitly compared to scorpions as the whipping with them is the most cruel and terrible infliction much more cruell then any other scourge 1 King 12. 11. 6. And in those dayes shall men note d seek death and shall not find it and shall desire to dye and death shall flee from them Paraphrase 6. This brought a great famine want on the greatest and richest men and that is â—arre more miserable then death it self see note on c. 6. a. 7. And the shapes of the locusts were like unto horses prepared to battell and on their heads were as it were crowns of gold and their faces were as the faces of men Paraphrase 7. And these devouring wasters the Zelots were in appearance like warriers and pretended themselves to be redeemers of the people and counter-conquerours of the Romans which is meant by their Crowns like unto gold false Princes false Patriots and they took upon them to be Saviours and Benefactors saith Josephus would look like men kind and friendly when they wrought all this ruine to their brethren 8. And they had hair as the hair of women and their teeth were as the teeth of lions Paraphrase 8. And all this while these that thus devoured and preyed upon all they came near and so were most terrible to those that could not resist were most base cowardly persons these great plunderers far from having any manliness or valour in them 9. And they had breast plates as it were breast-plates of iron and the sound of their wings was as the sound of chariots of many horses running to battell Paraphrase 9. And they were hard-hearted compassionless people and in great troops like grasse-hoppers or locusts they flew about and made all places resound with their noise and at the newes of them Joel 2. 5. 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths Paraphrase 10. And as scorpions wound and sting with their tails so they coming in with faire pretences of Saviours and Benefactors when they depart plunder and carry all along with them and so they continue till the time of Titus siege v. 5. just five moneths space 11. And they had a King over them which is the Angel of the bottomeless pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name note e Apollyon Paraphrase 11. And though they disclaim having any King over them but God and upon that score pretend to rise up against the Romans and though like locusts v. 3. they goe out by bands having no King to conduct them yet their cruelty and unmercifulnesse in destroying ownes them to have a King who rules among them and puts them upon all this villany Satan that delights in nothing but destroying 12. One woe is past and behold there come two woes more hereafter Paraphrase 12. And this is the first of those woes or pests foretold c. 8. 13. And though this were a competent judgement on that nation there are yet two more approaching them 13. And the sixth Angel