A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

Annotations on Chap. I.

[ a] * 1.1 V. 2. The testimony of Jesus] The testimony of Je∣sus is the Gospel, as it was preached and testified by him, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most creditable authentick wit∣nesse, ver. 5. and accordingly 'tis called I 1 Cor. 1. 6. the testimony of Christ, and 2 Tim. 1. 8. the testimony of our Lord, and the testimony of God, 1 Cor. 2. 1. For as there is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 record or testimony that God test••fied of his Son, Joh. 8. 18. both the voice from heaven▪ and the miracles which he did, &c. and as the Apostles office (and the Baptists, Joh. 5. 30.) was pe∣culiarly, that they should testifie of Jesus, Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth de∣clare the will of God, and demonstrate (by prophecies, by miracles, by laying down his life, and by his Re∣surrection, and descent of the holy Ghost) that it was such, (see Note on ch. 3. c.) Thus in the ninth verse of this Chapter, where John is said to be in the Isle Patmos, (that is, banished for the word of God, and for the testimony of Jesus,) the meaning is evident, that he was in that exile for having preached that Gospel of Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Andreas Caesariensis, the word of God, is the Gospel which he wrote; not that it is certain that he had written it when he was banished into Patmos, but because that very Gospel which he wrote upon the entreaty of the Asian Bishops, for the confuting of Cerinthus, &c. was in substance preached before by him throughout all Asia, and many converted to the faith by it.

[ b] V. 4. Asia] That Asia here signifies not that fourth part in the division of the world,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but (in another noti∣on of the word known to Geographers) the Lydian or Proconsular Asia, is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject. Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people, not only at Ephesus, but almost through all Asia; where Asia must needs be that Province of which Ephesus was the chief Metropolis: and so Act. 20. 18. all the Bishops of Asia are (by letters sent to Ephesus) sum∣moned to meet Paul at Miletus; where as he foretells them, v. 29. that soon after his departure cruel rave∣nous wolves will enter in, not spacing the flock, and that among themselves will arise false teachers, and accordingly Timothy was then left Metropolitan of Ephesus, that he might charge such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to disseminate those false doctrines, 1 Tim. 1. 3. so it appears it soon fell out: for S. Paul tells Timothy, 2 Tim. 1. 15. as a thing known by him, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all they that were in Asia rejected him, which in all reason is to be understood of the genera∣lity of the Bishops near, if not under this Metropoli∣tan, of whom two are there named by him, Phyg••llus and Hermogenes. That it was the heresie of the Gno∣sticks that thus infested these Churches, may appear by the Epistles to Timothy, where they are distinctly named by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Science falsly so called, 1 Tim. 6. 20. and by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fabulous, Poetical Theologie, consisting of strange Ge∣nealogies, imitated from the heathen Poets, which the Valentinians had from the Gnosticks, and are described at large by Irenaeus in his description of that heresie. And accordingly here is Christ's message sent to these Bishops of Asia, to reprehend and warn them against this heresie. Now in this Asia as there were many ci∣ties, so there were some metropoles, chief, or mother ci∣ties, to each of which the lesser adjacent cities were subordinate. Of this sort the first was Ephesus, saith Ulpian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inl. Observ. D. de Off. Procons. Such again was Thyatira, saith Ptolemie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Geogr. l. 1. c. 2. such Philadel∣phia, in the* 1.2 Council of Constantinople sub Mena; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Bishop of the Metropolis of Philadelphia of the Province of the Lydians. Of the same rank are Laodi∣cea, Sardis and Smyrna affirmed to be by Pliny, (Nat. hist. l. 6. c. 29.) as cities wherein the Roman Proconsuls residing, kept courts for all the adjoyning cities to resort to; and the same he affirms of Pergamus, c. 30. By which it appears that all the seven cities here named were Metropoles, and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained: of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle, (Paul having spent two years in preaching the Gospel in Asia, & all the inhabitants said to have received the faith, Act. 19. 10.) so it is evident in Ignatius's time (which was not long after this) that Magnesia and Trallis, upon the banks of Maeander (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith

Stephanus Byzantius〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) being consequently in∣cluded in this Asia, were Episcopal Churches, or ci∣ties, Damas being Bishop of one, Polybius of the other, and so subordinate to the Metropolitan of Ephesus.

[ c] * 1.3 Ib. The seven spirits] There is some question what is here meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven spirits. Some interpret them to be the holy Ghost, in respect of the se∣ven graces of that Spirit; some the several operations of God's providence, which they conceive to be men∣tioned 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'Tis more reasonable to under∣stand the Angels by them, saith Andreas Caesariensis. So Clemens Alexandrinus, Strom. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there are seven which have the chiefest power, the first-begotten princes of the Angels; where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first-born princes, is sure taken from Dan. 10. 13. where the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chief princes, of which Michael is there said to be one, or of the first. So Tobit 12. 15. Seven holy An∣gels, 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 salu∣tation, which includes in it all good wishes of the things mentioned, but not a solemn praier to those per∣sons 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,* 1.4 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 spi∣rits to be Angels. For 'tis certain that the Angels are used by God as instruments to conveigh his mercies to us (and the word Peace, as the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in sa∣lutations especially, signifies all kind of mercies, all prosperity) and then those mercies come from the An∣gels 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 se∣condly, if the spirits should signifie the various ope∣rations of the Divine providence, as some, or the gra∣ces 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 conve∣nient to reserve his mention to the last place, in which that might most commodiously be spoken.

[ d] * 1.5 V. 6. Kings and priests] This phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken out of the Jerusalem Targum, Exod. 19. 6. There the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a kingdome of priests, but that Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings and priests, and the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a royal priesthood. From the Septuagint S. Peter,* 1.6 1 Pet. 2. 9. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, agree∣ing with the first notation of the Hebrew phrase, a king∣dome 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 com∣mand, 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 assem∣blies 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 'tis here said, that Christ washed us from our sins by his blood,* 1.7 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 spiritu∣al 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 sa∣crifices 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 mea∣ning of not being ashamed of him,* 1.8 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but you are a choice stock, a royal priesthood, which in all proba∣bility is, as the first verse had been, not only, (or so much) an affirmation what they were, but an exhor∣tation what they ought to approve themselves to be; or if an affirmation, yet that in the force of an exhor∣tation (like that in Exodus, whence 'tis 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 fol∣lows, to praise and magnifie God, and declare the pow∣er 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 of∣fering 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 perse∣cutors 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 cap∣tivities, as it were, and made them kings and priests unto God, that is, a kingdome of priests, a congrega∣tion, 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 peculiar∣ly referres to, I suppose, it is that degree of indulgence which the Christians now had received from the Empe∣rors in some degree, from Vespasian and others af∣ter him, according to that of Tertullian, in his Apolo∣getick, Quales ergò leges, quas adversum nos soli ex∣equuntur impii, injusti, turpes, truces, vani, demen∣tes, quas Trajanus ex parte frustratus est, vetando inquiri Christianos, quas nullus Adrianus, nullus Ve∣spasianus, 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 Philo∣sophus required to be executed on them. So saith Euse∣bius of Vespasian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he practised no cruelty against the Christians (see 2 Thess. 2, 1.) And this is there express'd, Rev. 5. 10. by,* 1.9 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were kings,* 1.10 or reigned, with Christ a thousand years, that is, enjoy∣ed 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 deli∣vered 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 reign∣ing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 'tis again repeated, Rev. 5. (see Note on ch. 17. d.) And if against all this it be objected, that these per∣secutions of the Christians, though for a while super∣seded in Vespasian's and Titus's times, yet soon retur∣ned again in Domatian's, and in some degree in Tra∣jan's, and soon after were very frequent in great vio∣lence, so as to fill up the number of the Ten persecu∣tions 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 shew, saith he, what glory and liberty the Christian doctrine had obtained among all men, both Greeks & Barbarians, before the persecution of Diocletian, requires too great a work for me to perform. Thus, saith he, appears by the good will of the Emperors, and the great favour of their officers to whom they intrusted the governing of countreys, who have granted the Christians liberty and security, per∣mitted them in their palaces, and in their sight, them and their whole families, &c. Who, saith he, can re∣count the multitudes of assemblies in every city? who can describe the confluxes to the Oratories, and the spa∣cious Churches which they built from the foundation, not contenting themselves with the antient edifices? These, saith he, no envy could suppresse, no evil spirit bewitch, nor man hinder, as long as Christians lived worthy of God's protection. But when the lives of Chri∣stians degenerated through too much liberty into soft∣nesse and sloth, and Christians hated and reproached one another, and with those weapons of the tongue inva∣ded and fought with one another, when Bishops set upon Bishops, and people raised seditions against people, when hypocrisie and shews of piety fill'd all places, then by little and little the judgments of God, as they are wont, began to visit us; and when we used no means to appease God, but multiplied sin upon sin, as if God did not respect or consider our sins, and so there was nothing left among Christians but contentions, emulations, ha∣tred, enmity, ambition, tyranny, &c. then God, as he said by Jeremy, made the daughter of Sion dark, and cast down the glory of Israel, and remembred not his footstool in the day of his wrath &c. and all this, saith he, was fulfill'd upon us; Churches pull'd down, Bibles burnt, Bishops of the Church contumeliously used, &c. Of which all that I have to say, is to justifie the righ∣teous judgment of God: and so he proceeds to set down the words of the Emperors edict against the Christi∣ans, chap. 3. In which words is contained a full an∣swer to this objection; For God's promises being but conditional, and the mercies contained in them no lon∣ger ascertained to us then that condition is perform'd

by us, this tranquillity and peaceable enjoyment of assemblies, which is here promised, and afterwards oft repeated, cannot be expected to continue any longer then Christians walk worthy of it; and when they doe not, the greater the blessing is, the fitter is it to be with∣drawn from them; the discipline which is provided for Christians being a delivering up to Satan, when they offend against the Christian rule, that so they may be taught amendment. But beside this, other uses there are of the frequent returns of persecutions, to teach them vigilance, and make trial of their Christian forti∣tude, and to give them occasion to practise all other Christian duties, of patience and meeknesse, and so make their light shine before men, which would other∣wise be more dimme. And in this matter it is obser∣vable, that as Christ's promise of the greatest tempo∣ral felicities, the richest harvest, the hundred-fold more in this life,* 1.11 hath the mixture of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 persecutions joyned with it, so this promise of being Kings and Priests unto God had its mixtures also. When the Jewes were destroyed by Titus, and so the Christians persecutions ceased under Vespasian and Titus, yet in Adrian's time the Jewes under Barchocheba raise a se∣dition again, and lie very heavie upon the Christians, because they would not rise and joyn with them, (see ch. 11. 7.) and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of. And when the Jewish malice was at an end, then the heathen Emperors are stirred up by the Devil, Magicians and Oracles, to persecute the Christians; and so it often fared with them till Constan∣tine's time, that is, till the Roman Emperour was con∣verted to the faith; and then the promise is, c. 20. that for the space of a thousand years they shall live and reign with Christ, that is, that for that space Christian religion shall be no more interdicted or persecuted: and that promise was perfectly performed. And so still the objection is of no force against the truth of this promise thus interpreted. This hath been here thus largely said once for all, to clear the many passages of this nature which are to be met with in these Visions, and in other parts of these Books.

[ e] * 1.12 V. 7. Cometh with clouds] That Christ's coming denotes this middle coming of Christ in vengeance on his enemies, and for the rescue of his constant servants, this especially now approaching in the destruction of the Jewes, hath been shewed, Mat. 24. Note b. And that the addition of the clouds;* 1.13 with which he comes, is not an argument against this sense, may appear by the cloud in the wildernesse, which signified God's pre∣sence to defend the Israelites, and the cloud on the Ta∣bernacle, which noted God's special presence there, and by the Psalmist calling the clouds his chariot, the ordi∣nary way wherein God exhibits himself present to men, to protect, or to punish, (and not only at the day of the final doom) and by Isa. 4. 5. where the cloud upon mount Sion is the defence in the end of the verse, and by the very same phrase, Dan. 7. 13. the Son of man coming with the clouds of heaven, when dominion, glo∣ry, and a kingdome are given unto him, v. 14. (which is not by any pretended to belong to the day of doom, but to Christ's kingdome here in, though not of this world) and by the same phrase repeated, Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory (which yet was to be within the compasse of that generation, ver. 34.) and so Luk. 21. 27. And so among the heathen we have the like phrase; as when God is said by Homer to come to Diomedes, Iliad. l. 5.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

having his shoulders wrap'd in a cloud, and that there on purpose to defend him. And in Virgil, when Ju∣piter came to assist Aeneas, Ae n. 7. it is said of him, that

—radiis ardentem lucis & aure

Ipse manu quatiens ostendit ab aethere nubem, He shewed a cloud from heaven burning with rayes of light and gold. By all which appears how properly is sig∣nified by this phrase Christ's protecting his constant servants, as well as punishing his enemies, which are two special acts of his Regal power, to which he is in∣stalled by his Resurrection.

[ f] * 1.14 V. 15. Fine brasse] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred fine brasse, will be lyable to this exception, that 'tis against analogie that the former part of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should be set to denote the thing it self, which must rather denote some attribute of, or ingre∣dient in the thing spoken of; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sure is one that hath entrails of brass, not brasse that hath en∣trails, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that have coats of brasse (armour) not brasse that hath coats; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not brasse like a flie, but a kind of flie, whether in colour or something else, having a resemblance of brasse. And so in all other the compounds, the latter part of the word noting the thing or person, the former some at∣tribute of it. That interpretation of Andreas Caesareen∣sis seems more reasonable, who after the former (and one more for brasse that is digged out of mount Leba∣non) gives a third notion of the word, that 'tis Amber that looks like brasse, which Physicians call the male-amber, which coming near the fire sends out a perfume. Of this Dioscorides speaks thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the male is more excellent called Stagonias. And of this doth Suidas farther speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is a sort of amber more valuable then gold. Now this amber is mix'd with glasse and stone, of which mixture is the Communion-table of the great Church. Thus Ezech. 1. 27. I saw as the colour of amber, as the appearance of fire, round about within it: where as the appearance of fire and the colour of amber are of the same importance, so here his feet that are said to be like amber, are in the next words again express'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were set on fire in a furnace. This Amber being of all things nearest the colour of fire, and not of the flame of fire, for to that before his eyes were compared: which two being joyned with his head and hair, white as a fleece, make up the represen∣tation complete. For as in a great flaming fire, the low∣er part, the fire it self, looks like Amber, then the flame being higher then the fire, differs in colour from that, but the top of the flame looks perfectly white: so 'tis here, the head and the hair are white (being the upper∣most part) the eyes or countenance, as an ordinary flame, but the feet, or lower part, of the colour of am∣ber. All together making up a fiery flaming appea∣rance, (see ch. 9. Note f.) to represent the gloriousnesse of this coming of Christ to judgment upon his enemies, as he doth in the subsequent Visions. After the same manner God sitting in judgment is represented Dan. 7. 9. he himself, his head, hair, and garments, white as snow or wool, then under that, the throne like a flame of fire, and under that the wheels as burning fire.

[ g] * 1.15 V. 19. The things which thou hast seen, and the things which are, and—] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may possibly be rendred, and which are, and which shall come to passe: and if it be so, then it must denote these two other sorts of things, the one then present, and the other future, over and above what he had now seen, v. 13. (which was only the laying of the scene, and the title as it were and breviate of the ensuing Visions of the seven Churches, his care of them, and his severity to all that provoke him to it.) But 'tis much more pro∣bable that the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred both, thus,

Write the things which thou hast seen, viz. the seven lamps, v. 13. and seven starres, &c. v. 16. (of which 'tis here added, v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which thou hast seen, where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast seen, belongs to this, not to any former Visions) both which are, and which shall come to passe after them, noting this Vision (if it belong only to that) to describe both the present and future estate of those Churches; but if it extend farther to the rest of the prophecie, then noting the subsequent Visi∣ons to contain these two heads of matter, the present and future dealings of Christ with his Church, permit∣ting them for their trial to suffer a while, but at length upon their perseverance rewarding them. Of both these it will then be here said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, write the things which thou hast seen, of both these sorts, some the representation of present events, the present estate of Christianity, and then others the representation of what should for the future come to passe; in both which Christ's care of his faithfull servants, and pu∣nishing of his enemies, and of all that fall off from him, will be discernible. In the expounding these words Mr. Br. hath made use of a special subtilty, and on that (as he* 1.16 confesses) built his ensuing interpretations. For having rightly concluded from the plain words, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things which thou hast seen, are tam res futurae quàm praesentes, things future as well as present, he interprets that thus, that every one of those seven Churches signifies two things, one literal∣ly, then present (of which, being the only true, he hath generally little to say) and another by way of antitype in that prophetically contained (as the Church of Ephe∣sus, beside that which literally it signifies, must be the whole primitive Church from the Apostles to Constan∣tine, and the like) and by that means hath obtained a liberty of phansying whatsoever he will, though ne∣ver so distant, and affixing it as the antitype, or second interpretation of those Visions of the seven Churches. The falsnesse of which processe is farther visible from the very words on which he laies all his weight (con∣fessing the observation of that little thing to have been his key to the whole interpretation.) For if, as he would have it, the thing there affirmed were, that the same things were both present and future, the phrase must then be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which both are and shall be, whereas the phrase is quite otherwise, the things which thou hast seen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both which are and which shall be, or possibly, and which are, &c. which clearly is a distribution of the Visions in respect of the matter of them, into two sorts; one, the matter of which was then present, the other, the matter of which was to come to passe not long after; and no way a distribution of their completions, that these Visions were to be doubly fulfilled, once at that present, a second time 1600 years after. The grossnesse of this deceit was here to be displayed, as being the one (groundlesse) support of the whole ensuing inter∣pretation, which all presently vanisheth (as far as con∣cerns this second completion) without any farther con∣futation.

[ h] * 1.17 V. 20. Angels] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here are, no question, the governours of these seven Churches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Andr. Caesareens. so many overseers for so many Churches, so many singular per∣sons to rule, one in each of them; thus called, as the officers and ministers of Christ (ascending, as it were, and descending on Jacobs ladder between God and them) in ruling them, delivering Gods messages to them, and also returning their messages or prayers to God. Thus in a Saxon MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bishops 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 re∣quire 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 subordi∣nate: see Note b.) And this course of government is here owned and approved by Christ himself, by his sen∣ding 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 contra∣ry, 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 fal∣sification 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to you and the rest that are in Thyatira, as if the Angel before were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you here, the answer will be easie, if it be ob∣served, that in the antient Greek MSS. particularly that at S. James's, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is left out, and the words read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.18 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you the rest, or the rest of you, is set in opposition to the Gnostick complying party among them, before menti∣oned, 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 obje∣ction. These Angels are here described by the hiero∣glyphick of starres,* 1.19 in token of their office to illumi∣nate, and send out influences to rule the faithfull under them, as the Sun and the rest of the starres do this infe∣riour world; and the Churches where they preside are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sockets for lamps,* 1.20 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 un∣der them, whose non-proficiency, or remission of de∣grees of Christian vertue, especially their falling off from the constancy and courage of their profession, do de∣serve (and are accordingly threatned with) the remo∣val of that Christian knowledge, that grace, those pri∣vileges of a Church which had been allowed them, c. 2. 5. which is not so properly appliable as a punish∣ment 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see more Note on Act. 12. e.)

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Act. 5.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  Cujus exi∣guae ob∣servatiorei vi∣am mihi a∣peruit ad in∣telligendum, ut arbitror, particulares Epistolas, p. 16.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉