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

THE [note a] REVELATION OF John [note b] the Divine. (Book Apocalypse)

[ a] * 1.1 THE title of this Book as it is ordinarily set, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Revelation of John the Di∣vine, hath in it some seeming difference from the first words of the Book, which were written by S. John himself, (Whereas that other (as the rest of the titles of the Books of the New Testament) was by the Church of the first ages affix'd unto it,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Revelation of Jesus Christ. And this difference is to be reconciled, not by making one of them to refer to the person that received, the other to him that gave the Revelation;* 1.2 for as John received it from Christ, so Christ also received it from his Father, and therefore 'tis here added v. 1. which God gave him: but it must be by distinguishing of the time and manner of these revea∣lings. God formerly revealed these future events to Christ the Son of man, as the Mediatour by him now de∣signed to conveigh all knowledge and grave to us; and this he did when Christ entred on his Prophetick office (long before the time here specified from whence it was that Christ, whilst on earth, forethold (in the para∣ble of the King and the Husbandmen, Luk 20. 16. and Mat. 24. and sparsim at other times) many of the particulars represented in this prophecie, especially that of the destruction of the unbelieving Jews. And in this respect this whole Book is entituled the Revelation of Jesus Christ, that is, that prophecie which Jessus Christ received from his Father, as the vision of Isaiah, &c. is the Prophecie which Isaiah received from God, or, that God gave to Isaiah. But then as Christ thought fit to give a representation of this to his beloved disciple, John, and so John received it, as a prophecie, to deliver to others, so 'tis fitly styled (here in the titile) the Reve∣lation of John, who received it (in visions, or extasie, v. 10.) by the Angel from Christ, as Christ received it from his Father.* 1.3 For this is the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Revelation, a word ordinarily used in Da∣niel, to signifie any knowlege extraordinarily communicated any by God. Thus is the word used 2 Cor. 12.* 1.4 1. where he puts together visions and revelations of the Lord (and perhaps expresses it, v. 2. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man in Christ, as here ver. 10. by being in the Spirit snatch'd into the third Heaven,) so again ver. 7. abundance of Revelations. So. Gal. 2 2. I went up by Revelation, that is, by impulsion of the Spirit of God, and Ephes. 3. 3. by Revelation (that is, by Christ's speaking to him from heaven, and other the like vision, which, it appears, he had, 2 Cor. 12. 7.) God made known to me the mystery. In other places the word is used in a greater latitude, for and exposition or interpritation of any sacred figure, &c. however come by though not by immediate inspiration from God, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Hebrews, expounding of difficulties (see Note on 1 Cor. 14▪ b.) and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries, and rescuing the faithful. But here it is according to strict idiome to more then vision or prophecie, and so the title of Enochs book, citied Jude 15. was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Revelation of Enoch, but in S. Jude's style (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the prophecy of Enoch. And if in this notion of the word (which is peculiarly that which here and c. 1. 1. belongs to it) M^r brightman intituled his comment on this book Apocalypsim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Rlevelation of the Revelation (as it seems he did by * 1.5 applying the words of Scripture, The Lord hath spoken who can but prophesie? to his own performances in that Comment, adding that God not onely speke of old by dreams and visions, but daily now, whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word: and that when God doth thus communicate with any, he understandeth a necessary imposed on him to makee it known to others, and that the danger is not sh••wn to him for his own private sake) I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Rea∣der. For though by the help and grace of God, sought onely by prayer, and by the use of means instrumental to that end, & subordinate to that grace (such are comparing Scripture with Scripture, and Prophetick expressions with the Prophetick style, and Symbols with Symbols, and the observation of the use of words and phrases in the sacred dialect) it be possible to attain to the expounding or revealing some secret senses of Scriptures, which without the uses of these means will not be attainable; yet may not the interpretations of any meer man (which hath not the gift if pro∣phecie) pretend to be the word of God. And whosoever shall professe thus to reveal the Revelation, by God speaking to him, and doth not evidence his calling and mission prophetick, especially if he pretend to have learn'd from the Revelation things so distant from what there we read, as are Germany, and France, and Britanny, of this last Century, from the Churches of Sardis, Philadelphia, and Laodic••a, in Asia, then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet. And this is done by Master Brightman in expresse words, saying, that he b 1.6 had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world (as if what was said to be sudden near 1000 years since, were sufficiently fulfilled by being near at hand fourty four years ago) that the Churches of Britian, Germany, and France, were most favourably admonished of this tempest by Epistles written to them by name; that he by divine impulsion, or direction, (or what else divinitus can signifie) found these very Epistles, which signifie this thing, and from the inscriptions of them understood to whom they were sent, and durst not but dispatch them to them, left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly. And that c 1.7 those Epistles do not foretell this by any doubt∣ful conjecture, but teach in clear words what he thus thinks fit to affix on them. The least that can be said of this is, that 'tis the adding to the prophecies of thus book, c. 22. 18. the odtruding his own fancies for Divine revelations. And if the ••ad calamities which have befaln this British

Church since the writing of this New Apocalypse of his, be conceived to conclude 〈◊〉〈◊〉 a true Prophet, in his presaging against the Angel of that Church, it will be as reasonable to ascribe divinity to the heathen Au∣guries and Oracles also, as oft as any part of the event followed any one of them: whereas indeed of any contingent future event there being only two things possible, either that it will, or that it will not come to passe, and prescutions; and schisms, and commotions, and seditions, and changes of Government being so frequent, that whatsoever Church or Kingdome hath long withstood such onsets, may at last by some advantage industri∣ously sought, and maliciously laid hold on, not improbably sink and fall under, them, whatsoever is or can bee foretold in this kind with any common prudence, will not be improbable to fall out (in some part) within fourty of fifty space. Nay whatever 'tis, some advantage it will have toward the completion by ha∣ving been foretold: As when by the flying of the birds (so casual & unsignificant a thing as that) the Roman Augurs promised the souldiers a victory on that side, the courage thus infused into them by believing that pre∣diction, did oft contribute very much to the obtaining the victory; the same may in some measure be said in this particular. But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book, That the people are they that must pull dowm Antichrist, whilst Kings espouse his cause: then which nothing can be more effectual and direct toward the raising and somenting of commotions, to which the prosperity of them is as probably consequent, as victo∣ry to the number and courage of an Army; and so though the prescience of God (which is not his decree) and the predictions of true Prophets, which are but rayes of that prescience, have no proper immediate in∣fluence on the effect, noting of causality in them, yet these vain delusions of those false Prophets may have had much of (improperly so called, yet) real efficiency, and if so designed by them, of guilt in them. All which proves the wickednesse and dangerousnesse of such designes, but gives no Authority to the inter∣pretations.

Having said thus much in general of Master Brightman's Apocalypse, I shall not think it amisse to give the Reader some view or taste of his way of interpreting, and the grounds where with he contents himself. And it shall be by mentioning his explications of the prophecies of the seven Churches, which are it them∣selves the most clear and intelligible of any part of the whole book, (as belonging peculiarly and by name to the chief Episopal Sees of Asia, sufficiently known to all, and, in respect of the matter and expressions used in them, more perspicuous then almost any part of the prophecies of Isaiah, but much more then those of Ezekiel and Daniel) but by him detorted and wrested from their native itelligible sense to far distant purposes. This view I shall not chuse to give here out of its place, but leave the Reader to make it up, by putting together these few notes on the three ensuing Chapters, ch. 1. g. ch. 2. b. d. g. ch. 3. a.

[ b] * 1.8 That the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Divine is here given to the writer of these Visions, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Apostle, is not from any imagination of those that affix'd it, that the Apostle John was not writer of them, but because that title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was by the Antients, Origen especially, bestowed on this Apostle, in respect of the divi∣nity and sublimity of his manner of writing, observable in his Gospel, and particularly becausee he began it with setting down the divinity of Christ (whereas others begin with his birth, or humanity) the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word was God. This title had by the Platonists been given to Orpheus, in relation to the book concerning the Gods written by him, and so to Linus and Musaeus also; those three ordinarily known by the name of Thro∣logi poetae.

CHAP. I.

1. THE Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things that must* 1.9 shortly come to passe; and† 1.10 he sent and signified it by his Angel unto his servant John:]

[Paraphrase] 1. The prophecie, or vi∣sion, of Revelation of Jesus Christ, which (as to our great Prophet and Intercessor, or Mediator between God and us) was put into his hands by his Father, that he might, as he pleased, make known to his Apostles some things that should suddenly come to Passe (many of them in the age wherein they lived, as his dealing with his crucifiers, and their persecutors, the Jews) and (as some of them he made known to them all together, whilst he was alive, as then near at hand, Mar. 24. 34. Luk. 21. Mar. 13. so) now he hath thought fit to send a Symbolical representation of the same, and all the rest, the whole matter of this prophecie, by an Angel to John his most beloved disciple;

2. * 1.11 Who bare record of the word of God, of [note a] the testimony of Jesus Christ, and of all things that he saw.]

[Paraphrase] 2. That John that had preached or given in his testimony concerning the word of God, the doctrine and deeds and suf∣ferings and resurrection of Christ (whereby he testified his to be the doctrine and will of his Father) and some particulars which he peculiarly saw, (see Joh. 19. note d. and 1 Joh. 1. 1.) not taken notice of by others.

3. Blessed is he that readeth, and they that hear the words of this pro∣phecie, and keep those things which are wirtten therein: for the time is at hand.]

[Paraphrase] 3. In this Revelation o∣ther prophecies there are, and predictions of things future (after this of the Jewes destruction) and therein, mixt, the admirable ways of God's providence in permitting and punish∣ing his enemies, exercising and rewarding the patience of his servants, the constant Christians. And so the prophecies here set down of the destructions of the enemies of Christ, are matter of comfort to all them are now under persecution, and are such as concern every one that now lives to read and observe, and to perform whar herein he is admonished to perform. For the time is close at hand, wherein one after another, all those prophecies, tending all to set from Gods wonderful providence in punishing his enemies and protecting his servant, shall be successively fulfilled.

4. John to the seven Churches in [note b] Asia: Grace be unto you and peace† 1.12 from him which is, and which was, and which is to come, and from [note c] the seven spirits which are before his throne.]

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[Paraphrase] 4. These Revelations which I John thus received, I send in an Epistle to the seven Churchess of Asia, which I salute my self, and am commanded to send them greeting from the eternal God, whose name is Jehovah, which signifies, He that is, and was, and shall be, and from the Angels which attend and wait upon God eh. 4. 5. and are, as in the Sanhedrim, the officers waiting on the head of the Sanhedrim, to go on all their messages, or, as in the Chruch, the Deacons, to attend the commands of the Governour of the Church, and to perform them (see Mat. 18. note a.)

5. And from Jesus Christ, who is the faithful witnesse, and the* 1.13 first-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood,]

[Paraphrase] 5. And from Jesus Christ, him that testified and made known, being here on earth, the will of his Father with all fidelity, (see note a. and ch. 3. c.) and that being crucified rose from the dead (and so as our first-fruits, 1 Cor. 15. 20. ascertained our resurrection, wherein we his brethren shall be like him our elder brother) and hath all power given unto him in heaven and in earth, is superiour to all the Princes of this world, (Dan. 4. 17.) whose power or per∣secutions ye may fear: to him that hath made use of that power to express the reality of his love to us, in purging us from our sins, obtaining justifica••ion and sanctification for us, by the satisfaction wrought by the shedding of his blood, and all the merits of his death (and the power of his resurrection, and the blessed consequents of it, the sending of his Spirit, and his own Inter∣cession at the right hand of his Father) all consequents of that blood-shedding of his, upon which God so highly exalted him above all, Philip. 2. 9.

6. And hath made us [note d] Kings and Priests† 1.14 unto God and his Father; to him be glory and dominion for ever and ever. Amen.]

[Paraphrase] 6. And all this that he might purchase to himself a Church of obedient servants (and accordingly he hath now set us apart as consecrated persons (such as Kings and Priests were of old) to perform daily service unto him, and delivered us from our persecutors that we may do so:) To this Saviour and Re∣deemer of ours be ascribed, as to our eternal God, all glory and dominion for ever and ever, Amen. (Which acknowledgment of that disciple of his, attributing the same to Christ which Christ teaches us to attribute to our Father in heaven, Mat. 6. and which belongs onely to God, is a sure testimony that Christ is God: see note on Rom. 9. c.

7. Behold, he [note e] cometh with clouds; and every eye shall see him,* 1.15 and they also which pierced him: and all† 1.16 kindreds of the earth shall* 1.17 wail because of him: even so, Amen.

[Paraphrase] 7. Behold, this is his sea∣son wherein he cometh to protect his servants and to in∣flict vengeance on his enemies, (see note on Mat. 24. b.) as discernibly as when by the appearance of Angels in white clouds, or with thunder and lightning, &c. he exhibits himself (see Dan. 7. 13.) and all men shall discern his particular hand in these judgements, and all that had to doe in the crucifying of him, and all the nation of the Jews, whether at Jerusalem, or whereso∣ever scattered (see the Premonition, and Mat. 24. b.) shall discern that these judgements are inflicted on them for their crucifying of Christ, and persecuting Christians, and shall see what cause they have to lament for their cruel usage of them, which now lights so heavy upon themselves.

8. I am Alpha and Omega, the beginning and the ending, saith the Lord,† 1.18 which is, and which was, and which is to come, the* 1.19 Almighty.]

[Paraphrase] 8. The first and last letter of the Greek Alphabet is a description of me, saith Christ, who am before and after all things (and so he whose kingdome hath no beginning nor end) and am able to secure all faithful servants of mine, and to subdue and destroy mine enemies, and now mean to evidence some of my royal power in punishing my enemies, or ill subjects.

9. I John, who also am your brother and companion in tribulation, and in the kingdome and patience of Jesus Christ, was in the Isle that is called Patmos for the word of God, and for the testimony of Jesus Christ.]

[Paraphrase] 9. I John, who write this Epistle to you, and who with other the faithfull Christian Jewes have suffered persecution, and doe still hold out constant and patient, through the power of Jesus Christ (who now reignes, though once he suffered) not permitting any temptation to shake my faith, or drive me from the profession of Christianity, was in the Isle of Patmos, banished thither for preaching and promulgating the doctrine and faith of Jesus Christ. (See v. 2. note a.)

10. I was in the spirit on the Lords day, and heard behind me a great voice, as of a trumpet,]

[Paraphrase] 10. And being there ex∣cluded from the society of men, I was vouchafed by God to receive Revelations from him; and accordingly I fell into an extasy or transportation, on the* 1.20 day of Christs resurrection, the first day of the week, either the annuall, or the weekly festivity, set apart to commemorate his resurrection, and as upon a festivity, I heared the sound of a trumpet, Psal. 47. 5. or a voice as loud as the sound of the trumpet, and that voice behind me, Is. 30. 21. calling to me unexpectedly.

11. Saying, I am Alpha and Omega, the first and the last; and, what thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephe∣sus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.]

[Paraphrase] 11. And that which was said, was, that he that sp••ke to me was the eternal God, and that I was commanded by him to write down what was or should be (at this or at any other time) shewed me, and to send all together in an Epistle to the seven Churches of Christ in Asia, of which Ephesus was the chief Metropolis: which accordingly now I doe.

12. And I turned to see the voice that spake with me: and being turned I saw seven golden Candlesticks,]

[Paraphrase] 12. And hearing the voice behind me, I turned to see who it was, from whence this voice came to me. And upon this occasion of turning, there appeared unto me in the vision the representation (in Symbols or visible Hieroglyphicks) of what that voice v. 11. said unto me: To signifie the seven Churches, appeared seven golden Candlesticks.

13. And in the midst of the seven Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.]

[Paraphrase] 13. To signifie Christ, that eternall God that spake to me, and said, I am Alpha and Omega, there appeared an Angel in the midst of the Candlesticks (like him described Dan. 10. 5.) in a very solemn manner, habited like the high priest, Levit. 6. 12. and 16. 4. (to signifie Christ our mercifull high priest, who hath compassion on our infirmities, and intercedes and prayes for us, to be represented by this Angel) in an upper garment, long, such as he used to weare (see note on Mat. 5. 6.) and girt with a girdle, (as he was too) and that of gold, (as Rev. 15. 6.) after the manner of the high Priest, the curious girdle of whose Ephod was of gold, blue, purple, scarlet, and fine twined linnen, Exod. 39. 5. and by that intermixture of gold, discriminated from the girdles of ordinary priests (see note on Luk. 12. b.) and this belt or girdle girt about the paps.

14, 15. His head and his haires were white† 1.21 like wooll,* 1.22 as white as snow; and his eyes were as a flame of fire;

[Paraphrase] 14. And his appea∣rance from head to foot was like a flaming fire, nothing his coming to doe vengeance, to consume with the brightnesse of his presence, 2 Thess. 2. 8. And his voice was like the sound of a great many waters met together, or of a multitude, Dan. 10. 6. making a huge terrible roaring noise.

15. And his feet like unto† 1.23 [note f] fine brasse, as if they burned in a furnace; and his voice as the sound of many waters.]

16. And* 1.24 he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword, and his countenance was as the sunne shineth in his strength.]

[Paraphrase] 16. And he held seven starres in his right hand (sig∣nifying his approbation and care of the seven singular Governors which were placed in those seven Churches, represented by the Candlesticks:) and there came out of his mouth, in stead of a tongue or words, a sword of such a kind as betokened suddain destructions, and the same was signified by his looks, which was the resemblance of the sunne when it shineth in its greatest brightnesse.

17. And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:]

[Paraphrase] 17. And when I saw Christ thus represented, the terr••ble∣nesse of the vision and Christs appearance in it was such, that it put me into a fainting fit (see Dan. 10. 8.) but he held me up, and encouraged me not to fear, but to trust in him, as the eternall God, who would certainly doe me no hurt, how terrible so∣ever he proved to his enemies, putting me in mind who he was, the God of heaven, though vilified and crucified upon the earth, (which crucifying of him, and proceeding in like manner with his servants, is the thing that becomes now to punish, and there∣fore there would be no matter of fear, (but much rather of comfort and joy) to any faithful Christian.)

18. I am he that liveth and was dead; and behold I am alive for evermore, Amen; and have the keyes of† 1.25 hell and death.]

[Paraphrase] 18. Even that Christ which lived here on earth, and was put to death (and so knowes how to have compassion on all faithfull Christians that suffer in like manner, Heb. 2. 17.) and rose again to life, and now lives never to dye again, and hath all power over that invisible state and continuance in death, and over death it self (see note on Mat. 11. 1.) being able to fetch any man out of that condition, and restore him to life again, and so fit to relieve and reward any that suffers, though it be death it self, for his sake. To which purpose, saith he, for the evi∣dencing the truth of what now I say, that is, of my faithfull care of all those that continue constant to me (whilst I destroy the obdurate)

19. Write the things which thou hast seen,* 1.26 and the things which are, and the things which shall be hereafter;]

[Paraphrase] 19. Do thou write the vi∣sions which thou hast former∣ly seen, a representation both of the things which are now a doing, and of others which shall soon follow after them.

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden Candlesticks. The seven stars are the [note h] Angels of the seven Churches; and the seven Candlesticks which thou sawest are the seven Churches.]

[Paraphrase] 20. And for that which thou now seest, which thou art to write also, (as I bad thee, v. 11.) the meaning of it is, that it representeth to thee the seven Churches, to which thou must communicate these visi∣ons in an Epistle, and the seven Governours of them; The seven starres which were shewed thee in the vision, signifie so many Governours of those so many Churches, v. 11. and the Candlesticks signifie the Churches themselves.

Annotations on Chap. I.

[ a] * 1.27 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* 1.28 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] * 1.29 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,* 1.30 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] * 1.31 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,* 1.32 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,* 1.33 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,* 1.34 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,* 1.35 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,* 1.36 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,* 1.37 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] * 1.38 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;* 1.39 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] * 1.40 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] * 1.41 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* 1.42 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] * 1.43 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 〉,* 1.44 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,* 1.45 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,* 1.46 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.)

CHAP. II.

1. UNto the Angel of the Church of Ephesus write, These things saith he that holdeth the seven Starres in his right hand, who walketh in the midst of the seven golden Candlesticks;]

[Paraphrase] 1. To the Bishop and, with him, the Church of Ephesus deliver this message, Thus faith Christ, (described c. 1. 13, and 16.) sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches, and coming now to visit and examine, and (according to desert) to punish or reward the members of these Churches, and to admonish them timely what may be mended in them;

2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evill: and thou hast tryed them which [note a] say they are Apostles and are not, and hast found them lyars;]

[Paraphrase] 2. I observe and approve your labour and great in∣dustry in the Gospel, and your most constant patience and perseverance in the faith, your no kind of compliance with the vitious men that creep in among you: Ye have put the false teachers to the test, examined their doctrine and mission (see note on Joh. 20. b.) and found them to be counterfeits.

3. And hast born, and hast patience, and for my names sake hast* 1.47 laboured, and hast not fainted.]

[Paraphrase] 3. And you have formerly undergone many pressures and persecutions, and held out against all assaults of terror or difficulty, and for the profession of Christianity have endured very sore and sharp afflictions, and were not then disheartened in your course by persecutions in the way.

4. Neverthelesse† 1.48 I have somewhat against thee, because thou [note b] hast left thy I first love.]

[Paraphrase] 4. But one charge or ac∣cusation (see Mat. 5. 23.) I have against you of this Church, that that vehement, pure, Christian love, (casting out all fear of danger) which at first was in you, and evidenced it self by your confession of the faith with courage, and without fear, you since have somewhat remitted, and are not altogether so fervent, and intense, and valiant, as at the first you were.

5. Remember therefore from whence thou art fallen, and repent, and doe the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent.]

[Paraphrase] 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first, and being sensible of the decay, return to it again, and act as Christianly and valiantly in all things as at first you did, or else I will suddainly punish you by removing the light of the Gospel from you, by leaving no Church among you.

6. But this thou hast, that thou hatest the [note c] deeds of the Nicolaitans, which I also hate.]

[Paraphrase] 6. Yet one thing is to be said in your commendation, that the temptations of the Gnosticks being of two sorts, the baits of lusts, as well as the terrors of worldly sufferings, though you have been wrought on by the latter of these, yet for the former you are free, you detest those abominable villanies of lust, which come from the Nicolaitans, and are gotten into other Churches, v. 15. and 20.

7. He that hath an eare, let him hear what the Spirit saith unto the Churches. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.]

[Paraphrase] 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus, and all that are under that metropolis, for it is of near concernment to all: And as it brings terrors to all who shall be involved in the sin mentioned, so every one that shall hold out, and overcome the temptations, he shall have deliverance here, and hereafter eternal life bestowed upon him; which is the meaning of eating of the tree of life Gen. 2. 22. and may be encourage∣ment and reward sufficient to those that shall lay down their lives for Christ, and so here is fitly mention'd to those who would not confesse Christ in time of persecution.

8. And unto the Angel of the [note d] Church in Smyrna write, These things saith the first and the last, which was dead and is alive;]

[Paraphrase] 8. Another message deli∣ver to the Bishop of Smyrna, another metropolis of Asia, in these words, Thus saith Christ, the eternal God, that was so despised and contemned by men, who was put to death, but rose from the dead (see c. 1. 11.) and so is fit to encourage you in your patience, and sure to reward you, whatsoever it cost you, though it be the losse of life and all;

9. I know thy works, and tribulation, and poverty, but thou art rich; and I know the* 1.49 blasphemy of them that [note e] say they are Jewes, and are not, but are the Synagogue of Satan.]

[Paraphrase] 9. Your works have been very pious and Christian, your diligence remarkable, and great persecution and poverty you have suffered (but this very thing tends to the encreasing of your wealth treasured up for you, and your contentednesse is at the present all riches) and you have been tempted by the contumelies and reproches and rail∣ings cast upon you by the Gnosticks, who are a sort of men that take upon them to be Jewes, to avoid persecutions from them, but indeed are not, live not according to the Law, Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testa∣ment (for the understanding of which they call themselves Gnosticks) and from thence to fetch great secrets, which are all nothing but hellish abominations, and their practices consequent to them meerly diabolical, accusing, calumniating, and persecuting the Orthodox Christians. And therefore if they are of any society, or Synagogue, any religion, 'tis not that of Moses (from God,) but of the devils institution. These I know have reproached and railed at you, and ye have suffered much from them.

10. Fear none of those things which thou† 1.50 shalt suffer: behold, the devil shall [note f] cast some of you into prison, that ye may be* 1.51 tried, and ye shall have tribulation ten daies. Be thou faithfull unto death, and I will give thee a crown of life.]

[Paraphrase] 10. Take courage against all possible dangers, remem∣bring me, as I have represen∣ted my self to you, v. 8. And now I tell you before-hand, that your constancy to the faith must in reason be expected to raise you up enemies, both at this present the Jewish zelots for the Synagogue, v. 9. (incensed against you by the Gnosticks) and afterwards the Romane officers, assertors of the diabolical Idol-worship against Christianity; and these latter shall apprehend and impri∣son some of you, being permitted by God to doe so, on purpose for the farther tryall of your constany. And this persecution, which shall come upon you when the Jewes are destroyed (in the time of Marcus Aurelius and Verus, under which Polycarpe the Bishop of this Church shall suffer death) shall then last for a little while: and all this shall prove a foundation of greater glory to you, and help them to the reward and crown of Martyrdome which suffer in it, and that is all the hurt which your constancy shall bring you.

11. He that hath an ear, let him hear what the Spirit saith unto the Churches, [He that overcometh shall not be* 1.52 hurt of the second death.]

[Paraphrase] 11. They that hold out to the end, that persevere in despight of all these temptations, shall continue a prosperous flourishing Church, shall not have their Candlestick removed from them, as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ (see note on c. 20. d.)

12. And to the Angel of the Church in [note g] Pergamos write, [These things saith he who hath the sharp sword with two edges;]

[Paraphrase] 12. This is the message of Christ to you, who looketh upon you as a judge, and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily;

13. I know thy works, and where thou dwellest, even where Satans [note h] seat is: and thou holdest fast my name, and hast not denyed my faith, even in those daies wherein [note i] Antipas was my faithfull Martyr, who was slain among you, where Sa∣tan dwelleth.]

[Paraphrase] 13. I cannot but com∣mend your Christian beha∣viour and constancy, and that the greater, being considered with the circumstances of the place of your abode, in the midst of such temptations to the contrary, and of the times approaching, wherein Antipas, for his fidelity and courage in preaching the Gospel, will be (I foresee) cruelly martyr'd, and where the instant malices of the adver∣sary might possibly have terrified you.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a* 1.53 stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.]

[Paraphrase] 14. But yet for all this courage, great faults there are among you, though the whole Church be not guilty of them, viz. the doctrines and practices of the Gnosticks are gotten in among you, which are but a transcript, as it were, of that famous counsell of Balaam to Balac, which brought that curse and ruine upon the Israelites, when nothing else could doe it, consisting in joyning and complying with the Idolaters (see note b.) and committing all abominable uncleannesse (see Jude f.)

15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.]

[Paraphrase] 15. In like manner there is gotten in among you, and permitted, or not punished by your Bishops, that unclean doctrine and practice of the Nicolaitans (see note c.) which being most odious to me, ought most sharply to have been punished by them.

16. Repent; or else I will come unto thee quickly, and fight against them with the sword of my mouth.]

[Paraphrase] 16. And if this lenity be not speedily mended, I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell, Num. 25. 5.

17. He that hath an eare, let him heare what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the [note k] hidden Manna; and I will give him a [note l] white stone, and† 1.54 in the stone a new name written, which no man knoweth saving he that receiveth it.]

[Paraphrase] 17. And for all those that keep themselves pure and spot∣lesse from these temptati∣ons, this compliance and un∣cleannesse, let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity, are, though invisible, yet far greater then those which these carnal Gospellers enjoy, 1 Cor. 2. 9. and besides this portion of inward blisse (adherent to the practice of duty at the present) prepared for them by God, and showr'd down like Manna upon their souls, they shall over and above (as victors have a ticket given them by the judges, to receive the reward that belongs to them; the value or quality whereof, and their names, is written in that ticket) have a token or ticket given them, with the name of Christ writ∣ten on it, signifying the Christian reward of grace and glory, but that such as is not to be conceived what or how valuable it is, but by the enjoying of it.

18. And unto the Angel of the Church in [note m] Thyatira, write, These things saith [the Son of God, who hath his eyes like unto a flame of fire, and his feet are like † 1.55 fine brasse.]

[Paraphrase] 18. Christ, that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise, the rewards and punishments which he hath in his dispensing.

19. I know thy works and charity, and* 1.56 service and faith, and thy patience, and † 1.57 thy works; and the last to be more then the first.]

[Paraphrase] 19. I take notice of your Christian actions, and cou∣rage in confessing of Christ (see note b.) and your charity or liberality to the poor brethren, and your constancy against all terrors, and all these Christian actions daily improving, and growing greater and more abundant in you.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman [note n] Jezebel,* 1.58 which calleth her self a prophetesse, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto Idols.]

[Paraphrase] 20. Yet one quarrel I have against you, that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others, to delude some members of your Church, and infuse their false doctrines into them and among others, those foremention'd v. 14. of filthinesse, and communicating in Idol-worships.

21. And I gave her space to repent of her fornications, and she repented not.]

[Paraphrase] 21. And these filthy here∣ticks have not made use of the warning by me given them to repent, but still goe on in their impieties.

22. Behold,† 1.59 I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds.]

[Paraphrase] 22. And therefore you may expect that the judgments that shall suddenly fall upon them, and all that join with them, shall be very heavy, if not prevented by their speedy reformation.

23. And I will kill her children with death, and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.]

[Paraphrase] 23. And all that are either leaders or followers in this impietie, shall be destroyed, to be an example to all the Christian Churches in the rest of Asia, that these doctrines and practices may be avoided by them, upon sight of my severe visitation upon these; which may assure you all, (you Churches of Asia) that according as you behave your selves, so you may expect to be rewarded by me.

24. But unto* 1.60 you, I say, and to the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burthen.

[Paraphrase] 24. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these se∣cret depths of Gnostick villa∣ny, to you this acknowledgment and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouch'd and untainted, till this judgment comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.

25. But that which ye have already, hold fast† 1.61 till I come.]

[Paraphrase] 25. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these se∣cret depths of Gnostick villa∣ny, to you this acknowledgment and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouch'd and untainted, till this judgment comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.

26. And he that overcometh, and keepeth my works unto [note o] the end, to him will I give power over the Nations,

[Paraphrase] 26. And they that thus persevere in the perfor∣mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro∣pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

27. (And he shall* 1.62 rule them with a rod of iron,† 1.63 and as the vessels of a pot∣ter shall they be broken to shivers)* 1.64 even as I received of my Father:

[Paraphrase] 27. And they that thus persevere in the persor∣mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro∣pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

28. And I will give him the morning star.]

[Paraphrase] 28. And they that thus persevere in the persor∣mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro∣pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

29. He that hath an ear let him hear what the Spirit s3aith unto the Churches.

Annotations on the Revelations. Chap. II.

[ a] * 1.65 V. 2. Say they are Apostles] Who these Pseud-A∣postles were that this Church of Ephesus had tried and found lyars, may perhaps be reasonably affirmed out of the stories of those times. Gaius in Eusebius l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sets down the story of Cerinthus the leader of an heresie, that he pretended Revelations, written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by some great Apostle, and re∣lated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prodigious narrations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as shewed him by Angels, and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection, and that men should in Jerusalem live again, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, serve lusts and pleasures, and spend the space of a thousand years 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in a nuptial festivi∣ty. The same doth Dionysius Alexandrinus in his se∣cond book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set down, speaking of Cerin∣thus and his followers and their doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ's kingdom should be an earthly one, and (agreeable to his fansie who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very carnal man and lover of the body) that it should consist in the satisfy∣ing of the panch and lust, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in meats, drinks and marriages, and to that purpose (that there might be the more plenty of these) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in feasts, and sacrifices, and killing of beasts or victims. And Irenaeus lib. 1. goes farther, mentioning some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doctrines of filthinesse not fit to be named, which he taught his disciples. And this, it seems, in Asia, and 'tis very probable in Ephesus it self, of which we now speak. For that John after his return from banishment lived there, we find affirmed by Clemens in his narra∣tion of him transcribed by Eusebius, Eccl. Hist. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that he going into a Bath on a time, and finding Cerinthus to be there, leaped back, and went out, not enduring to be under the same roof with him, for fear, as he said, that it should fall, when such an e∣nemy of Christianity as Cerinthus was in it, is the af∣firmation of Irenaeus, l. 3. out of a tradition of Poly∣carp: see Euseb. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And two circumstances more to our present purpose will be observable in that Author: First, that the Nicolaitans here mentio∣ned to be hated by this Church, v. 6. did rise immedi∣ately after Cerinthus and his follower••, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith Eusebius) and are therefore set down imme∣diately after them in the course of his History, c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Secondly, that Dionysius Alexandrinus comes to take him in, in his discourse on occasion of this very book, the Revelation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith* 1.66 Eusebius, having expounded some parts of the Revelation out of an an∣tient tradition. Whether this were the place of the Re∣velation which he so expounded, I cannot affirm; but of this I am sure, that he and his followers, pretending to have received their Revelations from some prime Apostle, and affirming the prodigies he spake of to be shewed him by Angels, may well be said to say they are Apostles (that is, to have commission from heaven for their doctrines) when assuredly they were not such. And that the Church of Ephesus was not deceived by him, but found out and rejected his errors, appears by S. John avoiding him in that place, as one that was so known an enemy of the truth, that he speaks to all that were with him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Let us not come near this vile person; which is an interpretation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in this verse,* 1.67 their not enduring these vile carnal Gospellers, but separating from them.

[ b] * 1.68 V. 4. Hast left thy first love] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred, thou hast remit∣ted, or abated, thy first love; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies (be∣ing applied to things of this nature) remission of de∣grees of any thing, as that is contrary to intension of them. Master Brightman's fansie on the word is very observable (and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations).* 1.69 Every one of the Churches, saith he, hath such a name given it as will declare its whole condition, as it were by marks written in the fore∣head. Thus, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast remitted, doth sufficiently teach what the† 1.70 Spirit considered in this city, viz. that 'twas Ephesus, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omissi∣on, &c. from whence he presently gathers that by Ephe∣sus is meant the whole Primitive Church till Constan∣tine's daies. Thus pitifully slight are the marks and characters by which he passeth his judgment, and on which he founds his interpretations. For besides that Ephesus is the name of a city and Church known in the Scripture, and doth as punctually signifie that, and nothing but that, as London signifies London, (and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine, as that this part of S. Johns Epistle to the Angel of the Church of Ephesus be∣longs to it) the allusion of aphecas, (for that is the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to Ephesus, is as remote in found as one could well imagine; but then in signification much more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying desire or appetite, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remission or loosing. Now for the other part of this phrase,* 1.71 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis here not the love or care of the Bishop toward the flock, as Master Brightman would have it, but the great love toward Christ, which first was in them (not their first love as that signifies the object of it, Christ; for the leaving or utter forsa∣king of him were not reconcileable with the other com∣mendations which are here given of them, particular∣ly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast patience, at the present, thou perseverest still in the Christian faith: but it is) their first zeal and fervency of love toward Christ (see Mat. 24. 12.) which it seems was in processe of time much remitted in the Christians of that Church. This love, when it is perfect, casteth out fear; he that hath it, will make no scruple to die, or undergo any danger for Christ: And thus had this Church formerly behaved themselves toward Christ,* 1.72 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 3. they had endured, and pass'd through diffi∣culties, and not fainted. But now it seems they were fallen into a great and dangerous remissenesse in this particular; of which therefore if they repent not, they are threatned with removal of their Candlestick. What this remissenesse was, may perhaps be guess'd by what we see prophesied of by Christ, Mat. 24 12. & by what we finde affirmed of the Gnosticks (and among them of a famous leader, Basilides) who, we know by S. Pauls Epistles, had crept at that time into the Churches, particularly into that of Ephesus. Now of their ma∣ny doctrines and opinions, this one is by Eusebius (and before him by Origen l. 6. contra Cels.) distinctly men∣tioned 1. 4. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was an indifferent thing, and no sin to eat things offered to Idols, and confidently to abjure the faith in times of persecution. This is clearly, though sarcastically, set down by* 1.73 Lucian, or whoso∣ever was the writer of Philopatris, scoffing at the Chri∣stians of his time, under the persecuter Trajane, in that Dialogue. There Triephon, that goes for the Christian, first indeavours to convert Critias to his religion: and as in that Dialogue it appears that the Christians talk'd much of the approach of* 1.74 ruine to the Romane Armie and greatnesse (which might make Triephon so well pleased with his profession, and so forward to invite others to it, as to a party that would soon be very prosperous) so at length in the

close of the Dialogue, when Cleolaus brings them news of the Romans good successes in Persia, and Assyria; and Aegypt, and Scythia, which fell out about the fifteenth of Trajane, then Triephon would speak no more of Christianity, but, as an Apostate or desertor, betakes himself to the* 1.75 unkno•••• God at Athens, and joines with Critias in that worship, as that which was likely to yield him most safety, and then laughs at the Christians, and gives them leave to say what they please, flatter themselves with their imaginarie hopes; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Proverbial speech, he considers them not, looks no more after them. To this also the Emperor Adrian's Epistle seems to refer, which is set down by* 1.76 Vopiscus out of Phlegon, where speaking of the great levity of Aegypt (in reference, I suppose, to these heretical Christians in those parts, followers of Simon Magus, Basilides, &c. whom, un∣der the title of Samaritae, he distinguishes from Chri∣stians) that it was* 1.77 light, pendulous, flying from one side to the other upon every slight report; he after expresseth it distinctly, * 1.78 Those that worship Serapis are Christi∣ans, and those who call themselves Bi∣shops of Christ are devoted to Serapis: and again,* 1.79 The very Patriarch, (that is, either some High priest of the Jewes, or some Gnostick Pseudo-Patriarch of Alexandria, or some venerable grave man a∣mong them) when he comes into Aegypt, is by some (that is, by the heathen officers) forced to worship Se∣rapis, for fear of persecution from them, and by others (that is, the Christians) to worship Christ. Adding in fine, that* 1.80 they have one God, whom Christians, and Jews, and all, even the Gentiles, worship. This doctrine of the Gnosticks had, it seems, gotten into other Churches; for to it the Apostle distinctly speaks (at least as far as belongs to the first part of it, which gene∣rally was attended with the other, the eating of Idol-sacrifices being designed by them to avoid the persecu∣tion of the Pagans, as well as the other of renouncing the faith was to avoid the persecution of the Jews) •• Cor.* 1.81 8. 1. and thereupon it is that he speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge so much, v. 1, 2. 7, 10, 11. and opposes to 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.82 charity or love, v. 1. this love of Christ, the thing which now we speak of, and bid them take heed how they use their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.83 the Christian liberty, upon which they grounded the indifferency of doing thus. And 〈◊〉〈◊〉 this ground, and in this sense of loving the Lord Jesus Christ, it is, I suppose, that ch. 16. 21. he pronounceth anathema in the highest degree against him that loves not our Lord Jesus Christ,* 1.84 viz.* 1.85 him that renounces him in time of temptation. For as for want of inward love, not express'd in some such scandalous act, that cannot come under the Churches censure, nor be fit matter for an anathema. And so Phil. 3. 18. he mentions them under the title of the enemies of the crosse of Christ (mentioned also by Polycarp in his Epistle to them,* 1.86 p. 23.) that is, those that were not at all for the suffering of persecution for the faith, (the other part of that doctrine of theirs) whose end, saith he,* 1.87 is destruction, their God their belly, (by which they are again described Rom. 16. 18.) minding earthly things, (and, it seems, nothing else) and therefore would not lose any of them for the profession of Christ. And in many passages in the Epistle to the Ephesians, it ap∣pears, by his fortifying them against the deceits of these Gnosticks, that they were a creeping into that Church also. And particularly c. 5. where not only the prohibition of all the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that abominable filthinesse, was by the Apostle set down on purpose, in opposition to the do∣ctrine and practice of the Gnosticks, v. 3, 4, 5, 6. (as appears by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.88 let no man deceive you with vain words, perswading you, as the Gnosticks did, that this was part of Christian liberty, and but an indifferent thing also) but particularly his close of salutation to all those that love the Lord Jesus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.89 so as not to be corrupted by any of the baits and seductions of those evil times, in opposition, as I suppose, to the Gnosticks in two particulars; both in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incorruption or purity, contrary to their filthy doctrines and practices called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cor∣ruptions, and in that fervent sincere love of Christ which they wanted,* 1.90 being, as he saith, lovers of lusts more then lovers of God, 2. Tim. 3. 4. And so again in his commanding them to walk in love, c. 5. v. 2. which he expresses by the example of Christs love, which made him sacrifice his life for us, by that means shew∣ing what love it was that needed stirring up in them, even that which the Gnosticks profess'd to have none of, and which here, through their infusions, the Ephe∣sians are said much to have remitted, viz. that sincere love to Christ (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.91 love without hypo∣crisie, commended to the Romans, c. 12. 9. in reflex∣ion on the Gnosticks also among them, as many other passages in the latter part of that Epistle, ch. 13. 1. in respect of their doctrines of liberty, and v. 13. of their luxury and uncleannesse) which would make them that have it perfectly, to lay down, that is, venture their lives for Christ, and put off all fear of persecuti∣on. According to which it is that S. John, in his first Epistle, defining that perfect love to Christ which is required of us,* 1.92 saith, that it consists in having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confidence and courage to confesse Christ in the day of Judgment, that is, when by so do∣ing we come to be accused before, or condemned by persecutors to death it self, and that again it casts out fear, v. 18. and that this is necessary to that confessing of Christ, v. 15. of which the same thing is there af∣firmed (viz. that he that doth so, abideth in God, and God in him) which is affirmed of continuing in love, v. 16. which place, as it was meant by the Apostle directly against this doctrine of the Gnosticks, concer∣ning the lawfulnesse and indifferentnesse of not suffering for Christ, and abjuring him in case of persecution and is so made use of by Tertullian against these very men, Adv. Gnost. c. 12. and De fuga in persecutione c. 9. so was it by that Apostle directly designed to these A∣siaticks, who were his care or charge (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in Asia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eusebius l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that he died in this Ephesus, the principal part of this his charge, see the* 1.93 Epistle of Polycrates then Bishop there) that Epistle of his being address'd as a defen∣sative against the Gnosticks that were creeping in a∣mong them. And so was S. Peters also to the same Asi∣aticks, who from the point of uncleannesse, and contem∣ning of superiours, which were two parts of the Gno∣sticks character, 1 Pet. 2. 12, 13. proceeds to this of suffering for Christ v. 19, &c. and c. 3. 15, 17. and 4. 16. the disliking of which, and not thinking them∣selves obliged to it, was another part: and so 2 Pet. 2. where he describes these very hereticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 false teachers, bringing in villanous base heresies, v. 1, 3. and which he foretells them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should come among them,* 1.94 he saith they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as deny and renounce the Lord that bought them, that is, deny (hrist in time of perse∣cution, counting that an indifferent thing, and thinking themselves Christians for all this, (for otherwise they would have been censured by the Apostles as more then false teachers, perfect Apostates, and not hereticks on∣ly) and making it one of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or doctrines of liberty which they laboured to bring into the Church. The same is said of them again, Jude 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.* 1.95 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there are certain men crept in—ungodly men, turning the grace of God into lasciviousnesse, which is clearly spoken of the Gnosticks and their followers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,&c. that deny and renounce our only Master and Lord Jesus Christ. The very same is noted of these Gnosticks in the Epistle to the Galatians, c. 6. 12. who would make them to be circumcised only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.96 that they might not be per∣secuted for the crosse of Christ, that is, by the Jews. And accordingly this doctrine and practice of the Gno∣sticks was so taken up by the other following hereticks of those first times, that Eusebius speaking of some of the confuters of Montanus, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hereticks about Phrygia, and setting down the words of a principal one of them, he saith first, that he had a combat with some of them in that very Church of Galatia; and then among other things he observes of them, that when all other Christians were persecuted either by Jews or Heathens, not one of them either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.97 was persecuted by the Jews or killed by the Heathens. Which was a special intimation of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of com∣pliance among these hereticks and all that sprang from them. To the same pertains again that of the He∣brews, c. 10. 25. who forsook the assemblies, and that sure for fear of persecutions; and there they are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.98 to draw back, (in opposition to the just mans living by faith) v. 38. and so have need of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 patience, perseverance, v. 36. and are exhorted to take heed of apostasie, c. 3. 12. By all this it is clear what is meant by the Ephesians remitting their first love, that is, receiving some infusions of this Gnostick doctrine, which consisted in an opposition to Christ's doctrine of confessing the truth, especially before per∣secuters of it,* 1.99 (and is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cowardise and unfaithfullnesse, Rev. 21. 8. attended there with all the filthy practices of the Gnosticks) in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.100 or couragious espousing of his cause; which courage having formerly been in this Church, was now remitted, not only through some weaknesse, but, it seems, by imbibing this doctrine, which made it an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or indifferent thing even to forswear Christ, rather then die for him: and yet did these conceive themselves to continue Christians for all this, and so indeed were, so farre as believing in Christ, but they were not so farre advanced as to that greater pitch of love that express'd it self in confessing him when that doctrine was persecuted among men. To this I con∣ceive S. Paul referres, when in the qualification of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.101 Tit. 2. 2. he adds not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, healthy or sound in the faith, in opposition to heretical doctrines of those times, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in love and patience, in opposition to the practices of these Gnosticks, who did not love Christ so well as to persevere in confessing him, or to suffer any thing for him. What is thus observed of the Gnosticks doctrine and infusions against confessing in time of per∣secution, is by* 1.102 Epiphanius affirmed also of one of Elxai in the 6^th of Trajans's reign, who, saith he, af∣firmed it to be no sin to abjure the faith in time of per∣secution, so it were retained in the heart. From these saith he, came the Helkesaitae in after-times, mention'd not only by Epiphanius, but also by Eusebius Hist. l. 6. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. out of Origen upon Psal. 82. who sets it down for one of their doctrines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 † 1.103 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it is an indifferent thing to deny Christ: that he that thinks aright, may in time of distresse deny with the tongue, so he doe not with the heart. The same is also by Tertullian in Scorpia∣co affirmed of Prodicus and the Adamites, Nonesse palam confitendum Christum, nec pro eo subeundum martyrium, that Christ must not be openly confes'd, nor martyrdome suffered for him.

[ c] * 1.104 V. 6. Deeds of the Nicolaitans] This Church of Ephesus, though infected with one doctrine of the Gno∣sticks, (see Note b.) was not, it seems, in any conside∣rable manner defiled with their other carnal infusion, against which S. Paul had fortified them, Ephes. 5. 3, 11, 12. and this is here express'd by the Spirits testi∣mony of them, that they hate the deeds of the Nicolai∣tans. Who these Nicolaitans were, may appear by Eusebius Eccl. Hist. •• 3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts, having a beautifull wife, was by the Apostles (after Christs ascension) reproached and upbraided that he was jealous of her, whereupon he brought out his wife before all men, and gave any that would leave to marry her, saying, that this was agreeable to that saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that men ought to abuse the flesh. The same is affirmed by Irenaeus l. r. c. 27. Others which followed him, and laid hold of this action and speech of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sim∣ply and without examination of the meaning of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Clemens, commit all kinde of filthinesse upon this score, without any kinde of shame. This speech used by Nicolas, and so abused by his fol∣lowers, is by Eusebius said to be the saying of Mat∣thias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we must fight with the flesh and abuse it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not allowing it any thing for pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, encrease the soul by faith and Christian knowledge. And this, saith he, was Nicolas's meaning in the use of those words; and his bringing forth his wife, of whom he was said to be jealous, was, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a disdaining of all that carnal pleasure or desire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a containing from those pleasures that are so desired by men. An argument of the truth of which, saith he, was this, that he never used any other woman but his wife; and having children by her, they all remained perpetual virgins. Which re∣lation of his concerning the person of Nicolas, be it true or no, 'tis yet clear that his followers, which are by Eusebius said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to enter on his heresie, and here are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nicolaitans, were guilty of all abominable, shamelesse unclean∣nesse, and called that the abusing of the flesh, and so made a Christian duty of the most abominable sin, and put off all shame and reverence in the acting of it.

[ d] * 1.105 V. 8. Church in Smyrna] The strangenesse of Mr. Brightman's interpretations will here again appear, so farre from being the speaking of God by him (as he pretends) that it is manifest that any thing that any mans phansie could represent to him, (or incline him to wish that it were the meaning of a part of this pro∣phecie) might as commodiously be affix'd to it, as that to which 'tis here applied. For first, saith he, it must observed that Smyrna is northward from Ephe∣sus, and Pergamus from Smyrna, and thence he con∣cludes that this order similem Ecclesiae progressum proculdubio monstrat, doth without all doubt shew the like progresse of the Church, still farther from the sun, the fountain of light, that is, from the first puri∣ty to greater darknesse, till at last it comes to Pergamus, the utmost Northern point, and then turns back again toward the South. What the progresse of the Church hath been, from greater to lesser purity, need not be disputed; but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio, farre from all doubt, that 'tis certainly a fansie of the writers own brain, without all ground imaginable in this vision, which doth not at all take notice of this situation, or descend in the least degree to such minute considerations. After this, his second observation is, that Smyrna signifies myrrhe, and that sweet and gratefull to God: which being so contrary to the former observation of degeneration to greater impurity, noted thereby, it may well be ex∣pected that the artifice of accommodating it to his pur∣pose must be very strange; and so it is: for, saith he,

* 1.106 Though in the outward shew that Church was more deformed then the other, wanting the splendor and ornament of the due polity, or Church-government, in which respect the Northern situation agrees to it; yet the ar∣dent love of the godly, who valiantly con∣tended for the truth in that state of defor∣mity, raised up to God a most sweet savour. Thus easy is it for a licentious fansie to transform any thing into any thing, even into the most contrary shape, to make the sweet myrrhe denote the most ungratefull, corrupt state of the Church, because, forsooth, there were some in it sweet and gratefull. But I demand, Were those pious defenders of the truth denoted by Smyrna, or not? If they were, then was it most unjust to affirm that the degeneration from the primitive puri∣ty was noted by it: if they were not, then is it a grosse deceit to render this reason of this denomination; the same directly as if he should say, that the Church of that age which he referres to was impute and cor∣rupt, and that was expresly signified by the name, which signifies the greatest purity and acceptablenesse to God.

[ e] * 1.107 V. 9. Say they are Jewes] Those that here are said to say that they are Jewes, when they are indeed the Synagogue of Satan, might probably enough be thought the followers of Helxai in Epiphanius haer. 19. of whom he saith that he was a Jew by birth, and of Jewish opinions, and join'd himself to the Here∣ticks of that party, but did not live according to the Law. But because this Helxai was of a later beginning then the matter and persons spoken of in this prophe∣cie seem to be, and because such men as he, when they did arise, (I mean, Hereticks of all sorts, in those times) did join together in that great heresie of the Gnosticks, we must not fasten this part of this Vision upon any such inconsiderable person as Helxai, but re∣solve that the men here spoken of are directly the Gno∣sticks, who, that they might not be persecuted by the Jewes, made men circumcise themselves, which was di∣rectly the pretending that they were as good Jewes as any, Circumcision being a mark of the Proselytes of justice, and supposing the observation of the whole Law (of these see Gal. 6. 12. and Note b. on this Chap∣ter) but were not really observers of the Mosaical Law, Gal. 6. 3.* 1.108 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for they doe not themselves keep the Law (perhaps were not themselves circumcised; for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be∣long to the whole complexum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only, thus, they that make others to be circumcised, are not circumcised them∣selves, doe not themselves keep the Law) but only doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.109 as he there saith, make a fair appearance, make advantage to themselves, to avoid the sury of the Jewish zelots, by causing others to be circumci∣sed. And of these it is that Ignatius speaks Ep. ad Philadelph. when he warns them not to learn Judaisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those that are not circumcised. Now why these that thus pretend to be Jewes are here cal∣led the synagogue of Satan, is clear, viz. because their heresie was made up of all filthinesse and abomi∣nable carnality, which is intimated in many places of the Scripture by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. all words to de∣note these defiled practices of theirs; and set down di∣stinctly by Epiphanius and others, but are too unsavo∣ry to be here described. How commodiously these are by M. Brightman affirmed to be the Arians, pretending to be the purest Christians, when they are not, (repre∣senting the purest Christians by the Jewes, which were their greatest enemies and persecuters) I shall not here endeavour to examine.

[ f] * 1.110 V. 10.Cast some of you into prison] This persecu∣tion here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus, common∣ly called Philosophus, and Lucius Verus his brother, assumed by him into the Empire anno 161. who reig∣ned near twe••••y years. In his time (as it appears by Eusebius l. 4. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Epistle of the Church of Smyrna there) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very great persecutions disturbed Asia. Of this perse∣cution 'tis remarkable that it fell very heavy on this Church of Smyrna, and that Polycarpus was martyr'd in it, being till that time (at the age of 86.) Bishop of this Church, which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius, and set out lately at London by the Archbishop of Armagh. Before him many others were martyred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all kind of punishments and tortures, set down to the life in that Epistle. But of Polycarpus the story is most large, and may there be viewed, out of which three things only I shall mention, in order to the expli∣cating of this place: first, That he himself received a Vision a little before it, and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed, and as soon as he waked, told those which were near him, that he should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be burnt for Christ, which signifies this martyrdome of this Angel of the Church of Smyrna (this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the persecuters called him, the doctor of Asia, the father of the Christians) to have been so considerable a passage of the Divine oeconomy, that it was thought fit to be matter of a Vi∣sion to him, and so might also well be to S. John at this time: And not only this in a dream, but, as he was a going to the stake, a voice was heard by many by∣standers, coming from heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Polycarpus, be strong and valiant. The second thing is, That this death of his was the quenching of those flames, the ending of that Emperors persecution against the Christians, who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Epistle, he did as 'twere seal up by his martyrdome, and so give a conclusion to, the persecution: which, I suppose, is the meaning of the time of ten daies here set down for the affliction,* 1.111 noting some determinate (not very long) time in that Princes reign, wherein it should last, and then be quieted again. The third thing is, That not only upon Polycarpus, but upon many others, (parti∣cularly on Germanicus) great perswasions were used by the Heathens to make them renounce their faith and save their lives,* 1.112 which is the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that you may be tempted: and although some (as Quintus a Phrygian) were overcome with these temptations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. yet great multitudes continued constant and faithfull unto death, and so were rewarded with this crown of life, that is, the honour of Martyrdome first, and then the blisse.

[ g] * 1.113 V. 12. Pergamus] That by Pergamus is here meant the Christian Church from Gratian, An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman, somewhat about the proportion of the rest of his inter∣pretations. For, for this his only ground of affirming is, that Smyrna was distant from Ephesus but 320 fur∣longs, but Pergamus from Smyrna a greater space, a∣bout 540 furlongs. But to see how fansie rules this in∣terpreter, and not any rule of proportion. For suppo∣sing that these distances of these cities had any mysteri∣ous signification in them (whereas they are not so much as taken notice of in the Visions) yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian, that is, not above sixty years, what appearance or pretence of reason can there be, that the addition of 220, furlongs to that number, which wants a third part to be double to the former, should improve that 60 into 920 years, which

is almost sixteen times as much as that former? But more wonderful it is, that having proceeded by this rule of proportion, wherein 540 furlongs, that is, a∣bout 68 English miles, should signifie the space of 900 years, yet afterwards the 80 English miles, whereby Thyatira was distant from Pergamus, should signifie but 220 years: the unproportionablenesse of which being discerned by him,* 1.114 was sure the reason that he there chose to set down that space in English miles, whereas the former had been set down by furlongs, the eighth part of a mile, that so the greater number of those in one place, then of miles in the other, might amuse the Reader, and keep him from taking notice of the unproportionablenesse.

[ h] * 1.115 V. 13. Satans seat] This throne of Satan surely sig∣nifies the power of Satan, exercised in their idolatrous worships and sacrifices. Thus, saith Surius, there was a Temple of Diana at Pergamus at this time. And in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where Antipas's Martyr∣dome is commemorated, though there be not mention of this Temple, yet there is of the Idol worshippers and their sacrifices, of the Devils (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that were worshipp'd among them, and did then acknowledge themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to in∣habit and reside in that place, and receive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacrifices that were brought them, and, in a word, of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the old religion of the Grecians that was amongst them, with which Christianity began now to be Competi∣tour. To all this Metaphrastes adds the great bar∣barity and profess'd in justice of that place, whose Ci∣tizens, saith he, took themselves to be just, and vali∣ant, and good, (interpreted it a special piece of vertue) if they did but accuse a Christian, or bring him to his martyrdome. By other Authors it appears that Ae∣sculapius had a Temple there, and Andreas Caesareen∣sis saith of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was fuller of Idols then all Asia beside.

[ i] * 1.116 Ib. Antipas] The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles, ordained Bishop of the (Asiatick) Church about Pergamus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.117 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that in his very old age, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he fed and ruled the flock in all godlinesse, and was therefore apprehended by the Idolaters, the Devils that were worshipp'd among them, appearing to them and telling them, that they could not dwell there, nor receive the sacrifices which were brought them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that they were driven away by Antipas. Hereupon he was carried before the Prefect, who endeavoured to perswade him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the old religion of the Gentiles was more venerable, that Christianity was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, newly sprang, received by few, and so not so venerable as the Grecian worship. To which he opposed the story of Cain, and in him the antiqui∣quity of impiety, Which yet sure, said he, was not fit for godly men to set before them for an example. Whereby the Prefect being enraged put him into a bra∣zen bull, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein praising the mercy and power of God, and giving him thanks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for what he was thought worthy to suffer for him, &c. he was there scalded to death; and to him this inscription is set in a distich,

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

Thou art, O Antipas, set to wrestle with a bull, which could scald, but was not able to gore thee. As for Mr. Brightman's wanton phansie of this name* 1.118 Anti∣pas, that it doth denote that the Martyrs of that age, to which he refers that part of the Vision, should be An∣tipapae, or Antipopes, it is too vain to be seriously re∣peated or considered.

[ k] * 1.119 V. 17. Hidden Manna] Manna, that bread that came down from heaven among the Israelites, was so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeparavit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bread ready to eat, sent down to them from heaven, in the phrase of the Book of Wisdome. By this may fitly be denoted all the inward comfort and refreshment and sustenance of souls which God affords Christians in this life, the things which God hath prepared for them that love him, 1 Cor. 2. 9. and particularly the inward joy that ariseth from the practice of Christian vertues, which carry with them a blessednesse in this life, espe∣cially of confessing and suffering for Christ; and that is here said to be bestowed upon the Conquerour, that is, on him that holds out, falls not away to eating of the Idol-feasts, which they that did, and by that means promised themselves advantage and safety, are said by Eusebius (speaking of those times) to have failed of those very advantages they looked for, being put to death by the persecutors under pretence of some o∣ther cause, as guiltie of homicide, &c. and so to have perished without all comfort or hope, of which the faithfull Confessors were so full. A notable testimony we have of this in Eusebius l. 5. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. there was a strange dis∣posal of divine providence observable at that time (speaking of Polycarp's Martyrdome:) For they that, when they were apprehended, denied Christ, were yet im∣prisoned as Christians, and there kept as murtherers and abominable persons, and so were doubly miserable above others, whose afflictions were alleviated, saith he, by the joy of suffering for Christ, by the hope of Gods promises, by their love to Christ, and the Spirit of the Father; which all together make up the Manna here spoken of. And this is fitly here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hidden or secret, because it is enjoyed in the heart of the Christian only.

[ l] * 1.120 Ib. White stone] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly calculus, a stone, such as they used in popular Judicatures or Elections, the custome being to give their votes in either of these by such stones. These were either white or black; the white was a token of absolution or appro∣bation, the black of condemnation or rejection. Agree∣ably hereunto, as there were Judges in the Agones, so there were calculi too, by which the Victors reward was assigned to him, a white stone noting it, and the Victors name with the value of the prize written on it. That these are here referred to, appears by the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to him that overcometh will I give, noting that reward which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did ad∣judge to them whom they approved of, viz. to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, approved and conquerours, as it is in the Oracle,

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

Christ will be sure to give them their due rewards, and will crown those that are approved. Accordingly the Roman Caesars in their games, which were in some kind imitations of the Grecians, had their tesserae lig∣neae, which they threw among the people, with the name of Corn, or Plate, or Servants, or Garments written on them, which being caught by any, and car∣ried to such an Officer, brought him that, whatsoever it was, which was written on it. And so Aristides the Orator saith, he received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Aesculapius. See Canter. Novar. Lect. l. 5. c. 21. And this re∣ward is here said to be a new name,* 1.121 that is, the name of Christ on this white stone, noting the reward of per∣severance in Christianity to belong to him of whom 'tis here said,* 1.122 that 'tis an honour and dignity that no man can judge the advantages of but he that hath re∣ceived it; as amongst us, he that draws in a Lotterie

hath in the paper (answerable to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) which he draws the name of the prize which belongs to him, and that he so draws, that no man but himself knows what it is. Thus c. 19. 12. speaking of Christ's victo∣ry over his enemies by bringing some to Christianity, and destroying others, it is first said, that he hath ma∣ny crowns upon his head,* 1.123 each of those being a testimo∣ny of a victory over some kingdom: and then to the same purpose it follows, he hath a name that no man knows but himself, that is, such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or white stone, or counter, on which his name is written, by which he is to receive his reward, which according to this custome here may be looked on and seen by him∣self, but by no body else without his permission. And what that reward was, is after set down in that place, v. 16. (under the title of his name) to be King of Kings, &c. that is, for the Princes of the world to be conver∣ted to Christianity.

[ m] * 1.124 V. 18. Thyatira] That Thyatira is the name of a City then in being really, appears from Act. 16. 14. As for Mr. Brightman's fansie that the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a young or new-born daughter, and so notes the growing piety of the Church from the year 1300 to 1520, which, saith he, as a young child, grows till it comes to perfection; this may go in the number of his profound inventions, of which he would perswade the Readers that they are the dictates of the holy Ghost, which was somewhat necessary to be pretended, there being so little shew of sense or reason in them.

[ n] * 1.125 V. 20. Jezabel] The heresie of the Gnosticks is here described by Jezabel, and the destruction thereof here set down v. 22. It began in Simon Magus: see Euseb. l. 2. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He, saith he, seeing Philip's miracles, and pretending faith in Christ, so far as to obtain Ba∣ptisme from him, set up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a most pol∣luted abominable heresie. Then c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. he did many magical miracles by help of the Devil's working in him, and was counted a God in Rome in Claudius's time, and was generally worshipp'd by the Samaritans, and by some few 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in other nations (whe∣ther Judaea or Galilee, or in other places where the Jews were dispersed) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a chief, or first, or prime God. This was the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the antient MSS. have it, see Act. 8. 10.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the power of God, called the great power, that is, the supreme Divine power, (see 2 Thess. 2. 4.) To him was joined a famous whore of Tyre, and she was styled his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his first conception. Now those that followed this Sect of his, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pretending the Christian Re∣ligion, so famous for temperance and purity of life, thinking to keep free from idolatry, which by receiving Christianity they had forsaken, by the treachery of his heresie were brought to it again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falling down before images and pictures of Simon and Helena, and doing them worship with incense and sacrifices, &c. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the more secret and mysterious practices of these men, they are such, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he that first hears them will be amazed, or, as they themselves speak (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) strucken into astonishment, the things which are practised among them being so full (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of true horror, and ecstasie, and mad∣nesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that not only they cannot be delivered in writing, but even that they can∣not be spoken by any sober men for the excesse of filthy∣nesse, and actions not to be uttered (see Eph. 5. 12.) for, as he concludes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whatsoever can be thought on as more abominable then all uncleannesse, that is much exceeded and overcome by this detestable heresie of men which deceive and defile miserable wo∣men, laden with all kinds of sins. Which is the very phrase by which they are express'd 2 Tim. 3. 6. Of these again we have the same Author speaking in A∣drian's time, l. 4. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the Devil in stead of per∣secutions used other engines against Christianity or the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wicked men and sor∣cerers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the instruments of destroying souls, and ministers of corruption or perdition, who, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sorcerers and deceivers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and being called Chri∣stians, and so conceived to have entertained and to teach those doctrines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lead those Christians that are insnared by them into the abysse, or depth, of perdi∣tion, and withal deterre all that have not received the faith from embracing it, by seeing what such men, that are called Christians, practise. A next successor of this Simon, or that took up his heresie and improved it, was Menander, of whom Eusebius relates the story, l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as we have elsewhere set it down; and his conclusion is, that 'twas the Devils designe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by these sorcerers, preten∣ding to be Christians, to defame the mystery of god∣linesse, and so root out the Christian doctrines of the Church, of the immortality of the soul, and resurre∣ction of the dead. After these came into the Church al∣so Cerinthus (see Euseb. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) as great a preten∣der to authority, revelations by Angels, working of mi∣racles, and withall as great an instrument to Satan, in advancing of lusts and Idol-worships, as any. Adde unto these the Nicolaitans, formerly described at large Note c. (see Eusebius l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) and then Saturni∣nus and Basilides, which divided Menander's heresie, or improved his beginnings, between them, and set up, one in Syria, and the other in Aegypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 schools of impious heresies (see Eu∣sebius l. 4. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) and contemporary to them Carpoora∣tes (see Euseb. l. 4. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) the father of another sort of the Gnosticks who surpassed all the former, bringing into publick Simon's sorceries, and professing, by way of acknowledg'd doctrine, the practice of all uncleannes∣ses, as necessary to all that would arrive to the perfecti∣on of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or religion, and that there was no other way to escape the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, earthly rulers, as they called them, but by paying them their dues by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doing such things as are not to be spoken. And these, saith he, the Devil used for mini∣sters, when persecution was at an end, to deceive and se∣duce some, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and miserably to captivate, or emancipate, them to per∣dition, and to give the Gentiles that believed not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much matter of reproach against the word of God, the fame of these be∣ing spread every where to the reproach of Christians. These particulars set down by Eusebius thus by way of story, but very much more by Irenaeus, Epipha∣nius and Tertullian, that have written against these Hereticks ex proposito, may suffice to give light to the interpretation of this part of the Vision. As for the destruction of these, though in one place Eusebi∣us say that some of the spawn and followers of them remained until his time (and though it be clear by Tertullian's books against the Gnosticks, that some of these Hereticks continued some space in the Church) yet

in another place he saith that they were suddenly and remarkably extinguished and brought to no∣thing, that is, very much brought down by the hand of God upon them. Now this heresie of the Gno∣sticks, having not any one acknowledged author whose name it owns, but being a colluvies of all the Heresies then abroad, made up of Simon Magus, Menander, Basilides, Carpocrates, Corinthus, and the rest, is de∣scribed in this Book by several names of the most odi∣ous persons in the Old Testament, which arrogated much to themselves.* 1.126 Thus before 'tis called the do∣ctrine of Balaam, as also by S. Peter and S. Jude; and now here described by Jezabel, that is, a proud, im∣perious, painted woman, persecuter of the Prophet Eliah, very zealous for Idolatry, guilty of the blood of Naboth, and so full of all abominable wickednesse, (which is a fit character of their doctrine and practi∣ces) and this person moreover supposed to arrogate to her self (that which Jezabel did not) the honour and title of a Prophetesse, that is, pretending to divinity and revelation from God, a deep mysterious under∣standing of Scripture,* 1.127 and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 depths of God, 1 Cor. 2. 10. beyond all others, and from thence grounding the particular matters of this heresie (though they were indeed but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 depths of Sa∣tan,* 1.128 v. 24.) and calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge, as pre∣tending all the followers of this heresie to be prime special Christians of great perfection, for to such onely is that title applied by Clemens Alexand. 'Tis true in∣deed that Epiphanius (and out of him others) referres this title of Jezabel to those women-hereticks which followed Montanus, and took upon them to be Pro∣phetesses, about Commodus's reign, Priscilla, Maxi∣milla and Quintilla, under the pretence of Revela∣tions spreading many monstrous heresies (of Monta∣nius's being the Paraclete) which, saith he, were in this Church of Thyatira not long after S. John's time. But because the Text referres to the known doctrine, and particularly the uncleannesse of the Gnosticks, and because the heresie of the Montanists was not a licen∣tious heresie, but rather of too much strictnesse, and thereby seduced Tertullian to it, and lastly, because Helena that went along with Simon Magus was a woman more capable of this title, therefore I cannot adhere to that interpretation. But without defining (that which is somewhat obscure) what City this of Thyatira was (one of that name being placed by Strabo in Mysia, another by Stephanus in Lydia, another by Pliny in Ionia, who also mentions a whole Island of that name) I shall rather interpret the heresie (which is here said to be permitted in that Church) of that known, unclean sink of men, the Gnosticks (described v. 14. in the same manner as here) that so over-run Asia, then leave it to any more uncertain subject to be applied to.

[ o] * 1.129 V. 26. Unto the end] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end, may appear not onely by what hath been oft said of it, that it notes the end of the Jewes Com∣monwealth, (see Mat. 24. Note c. d.) but by the pa∣rallel phrase that here goes before,* 1.130 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 until the time wherein I shall come. For that the coming of Christ notes that notable destruction of his enemies, the Jewish crucifiers of Christ, and persecuters of Chri∣stians, hath been often shew'd, (see Mat. 24. b.) By comparing of these two phrases together, the sense of this whole passage will be discoverable. To those in this Church of Thyatira, and the other cities under this Metropolis, which had not fallen off to the Gno∣stick-heresie, he gives no other counsel for the present, till this time come of destroying the Jewish persecuters and Judaizing Gnosticks, but that they continue as they are, do as they do, hold fast what they have already, ver. 25. And he that shall do so, that is, continue thus constant against all temptations of either sort, the offer of immunity from persecutions on one side, and the carnalities on the other, and so overcome, and keep Christ's works, keep fast to the Faith, till that long ex∣pected period, here is an honourable promise made to him, as the reward of this his constancy and perseve∣rance; When that end comes, and Gnosticks and Jews be destroyed, and so peace and purity restored to the Church, then these constant Christians shall be employ∣ed by Christ to propagate the Gospel to those who have not yet received it: and this is express'd by Christ's giving him power over the Nations,* 1.131 even as he recei∣ved of, or from, his Father. For first, it must be ob∣served, that those words in the former part of ver. 27. taken out of the second Psalm, must be read in a pa∣renthesis, and so the end of v. 26. and the latter part of v. 27. will connect together, thus, To him will I give power over the Nations,* 1.132 even as I received, that is, as I received from my Father. What this signifies, is ap∣parent from John 20. 21. As my Father sent me, so send I you. The same commission that Christ had from his Father he gives to his twelve Apostles, that is, authority to govern the Church after him. This au∣thority is here the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power.* 1.133 And as the Apostles had this power for their time, and some others deriva∣tively from them, and those that so derived it may yet be said truly, though not immediately, to have recei∣ved it from Christ; so here they that are made Bishops in the Church after the Apostles, receive this power from Christ, and he is truly and properly said to give it them. And as the Apostles power and commis∣sion was first to plant, then to govern Churches; so here the power that is promised these persevering Christians of this Church, is to preach the Gospel▪ and propagate it farther then it was yet received, and having conver∣ted, then to govern Churches; and these being now made up, not (as before) of Jewes dispersed and their Proselytes, but of Gentile-Idolaters that should now flock in to the Faith of Christ, the converting them, and (having planted Churches) ruling, as Bishops, a∣mong them, is that which is here styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, power over the Gentiles. And then to these are accommodated those words out of the second Psalm, And he shall feed them (so the Septuagint reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feed, from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa∣vit, as a pastor feeds his flock, though now the He∣brew copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall break, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fre∣git) with a rod of iron, as the Potters vessels are broken, that is, shall begin with the exercise of Regal (in stead of Pastoral) power, bring some to repentance, and then destroy the rest, and by conjoyning of these two means, (both the instruments of his power, the one of his spiritual power, in subduing souls to the faith, the other of his secular power, in acting vengeance on the rebellious and obdurate) expulse heathenisme, and plant Christianity in the place. For it must be re∣membred, first, what is the ground of this figurative expression, feed with a rod of iron, viz. an elegant va∣riation from the custome of Pastors; they feed their sheep, and need no more then a rod or staffe to manage their whole flock, but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God, must come with aids of power, strike their hearts, and powerfully convince them of sin, bring them to contrition, and really destroy those that will not by the preaching of the Gospel be thus con∣vinced: This is to feed them with a Scepter, an iron rod, an exercise of Regal rather then pastoral power, a powerful work, first of grace, and then of vengeance, both necessary to reduce an heathen nation to Christi∣anity. And secondly, that those words were first to be verified of Christ himself, in subduing the Gentiles to the Faith; and then as his power given him by his Fa∣ther, is by him communicated to others, so this pro∣phecie is appliable to others also. Thus is the phrase

used c. 12. 5. of the Church established at Rome, of which it is there foretold that it shall be very power∣ful and efficacious in converting many to the Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it shall feed all the Nati∣ons, (in a larger manner then here is said of Thyatira, where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all is omitted) that is, propagate the Faith very far. And because this conversion of them to the faith consists in their repentance, and forsaking of their Gentiles-sins, and rendring future obedience to the faith of Christ, and because repentance is in Scri∣pture express'd figuratively by breaking and shivering of the heart, Psal. 51. 17. which we ordinarily style contrition, and because that contrition, if it be sincere, excludes all turning again to the forsaken sins, and that cannot better be express'd then by the breaking of a pot or earthen vessel, which when 'tis broken can by no art be made whole again, as pots of silver or other metal may by being melted again; therefore this coming in of Converts to the Faith is rhetorically described, both in the Psalm and here,* 1.134 by breaking men as a Pot∣ters vessels are broken. Thus saith Chrysostome T. 6. p. 855. l. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the words of the Psalme must be understood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he speaks of the faithfull, &c. All which being thus far cleared to be the meaning of these two verses, 26, and 27. that they that were then (at the writing of this Epistle) but members of the Church of Thyatira, should after prove eminent propagators of the Gospel, and Bishops of their Gentile-converts, there will be little doubt but the 28. verse, And I will give to him the morning star, (that is, to him that hath the power given him, v. 27.) is thus to be interpreted also. The morning star 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Greek for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the star of the morning,* 1.135 and it is some∣times called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the star that brings light,* 1.136 ushers in the Sun, 2 Pet. 1. 19. sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rev. 22. 16. the bright and morning star, and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the East,* 1.137 or day-spring, Luk. 1. 78. And though every of these in all those places signifie Christ, in respect of his light and lustre; yet it is certain that in other respects other things may be represented by it: so in Isaiah the King of Babylon is called Lu∣cifer, Son of the morning, in respect of his power or spendor above other Kings: and so 'tis possible it may here note some eminent Prince or Nation, that the Church of Thyatira, that is, the constant Orthodox pure Christians in that Church, should propagate the faith to, when the heretical Gnostick professors there were finally destroyed. That that is the meaning of Christs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.138 I will give unto him, may appear by what hath been said of the phrase of Gods giving unto Christ, Joh. 6. Note d. giving unto him for an in∣heritance or possession, from Psal. 2. 8. which being applied and communicated here by Christ to men, as it is there by God to Christ, will denote the conversion of them to the Faith by the preaching of those men, commission'd by Christ. Thus the phrase I will give is used c. 3. 9. I will give them of the Synagogue, that is, as followeth, I will make them that they shall come and worship before thy feet, that is, they shall be subdu∣ed unto thee. And seeing this phrase is here also taken out of that second Psalm, as the former of ruling them with the rod of iron, &c. it is not improbable that from thence it may be explained. There it is said to Christ, I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; the for∣mer part whereof is here, v. 26. giving him power over the Nations, and then why may not this be parallel to the latter part? The utmost parts of earth, are the ex∣treme points, East and West, and the morning star may properly signifie one of these, the East, in respect of the point wherein it is wont to arise and usher in the Sun, and so is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 1. the East, or day-spring. And then their converting the Gentiles of the Eastern Nations to Christianity, propagating the Faith over the East, much farther, after those times of per∣secution were over, may very probably be the meaning of this verse.

CHAP. III.

1. ANd unto the Angel of the Church in [note a] Sardis write, [These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.]

[Paraphrase] 1. Thus saith Christ, who hath at his command those seven Angels of God menti∣oned c. 1. 4. and hath authority over all the Bishops or Governours of the Churches, and the congregations under them, to punish or reward them; I know your actions, and judge by them, and not by your pretensions, and therefore do passe this sen∣tence upon you, that although you professe to be Christians, yet you renounce the faith when any persecution approacheth.

2. Be watchful, and* 1.139 strengthen the things which remain, that are ready to die; for I have not found thy works† 1.140 perfect before God.]

[Paraphrase] 2. And some that have not as yet faln, are yet ready to do so, if they be not speedily fortified, wherefore a great care must be taken of those, that they be upheld: For though there be faith in this Church, yet there wants that love which must consummate this faith, and this that perfect love that casts out fear, that will make men confesse Christ in time of greatest hazard, this, I say, is wanting among you.

3. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.]

[Paraphrase] 3. Remember therefore the pure Christian doctrine, which requires confession with the mouth, as well as faith, and be strong and constant, and make amends for your former failings. And if by continued negligence you thus fall again, expect that my judgments on you shall be sudden and unpreventable.

4. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy.]

[Paraphrase] 4. Some few names, that is, persons (Act. 1. 15.) there are in this Church, which have not failed in this kind, have held out constant against all terrors, and confessed, and suffered for my name; and these shall not fail of the reward of Martyrs, they shall be clothed in shining garments, that is, gloriously or royally, and this as a reward of their Christian constancy, for they have behaved themselves as they ought.

5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the [note b] book of life, but I will confesse his name before my Father, and before his Angels.]

[Paraphrase] 5. He that holds out against all temptations, and confesses Christ before men, shall be rewarded with the richest Martyrs reward, and though he be slain here, he shall be sure to gain life by losing it: I will make good my promise to this Confessor of mine, in confessing and owning him before my Father and his Angels at the day of Judge∣ment.

6. He that hath an ear, let him hear what the Spirit saith unto the Chur∣ches.

7. And to the Angel of the Church in Philadelphia write, These things* 1.141 saith [he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth;]

[Paraphrase] 7. Christ, that is pure and faithful to us, and that loveth, and owneth, and rewardeth those that continue pure and faithful, undefiled, and constant to the professing of him, that hath as a King (see note on Mat. 16. h.) supreme, independent, absolute power and authority put into his hand over the Church of God, and so whatsoever he doth, shall stand against all controll.

8. I know thy works: behold, I have† 1.142 set before thee an open door, and no man can shut it: for thou hast a little* 1.143 strength, and hast kept my word, and hast not denyed my name.]

[Paraphrase] 8. You have behaved your selves couragiously, and so as I approve of, and this beha∣viour shall be a means of enlarging the bounds of Christian doctrine, of bringing in Proselytes to Christ, in despight of all the cunning or force of the adversary; and this, because that little Church, or host, or congregation among you, hath been kept entire, and neither defiled with the impure mixture of the Gnosticks, nor with their doctrine of renouncing Christ in time of persecution, but hath held out against all.

9. Behold, I will make them of the Synagogue of Satan (which say they are Jews, and are not, but do ly) behold, I will make them to come and worship be∣fore thy feet, and to know that I have loved thee.]

[Paraphrase] 9. And for the Gnosticks, that have joined with the Jews to persecute you, that have not onely been thus careful to preserve themselves by subtle compliances, to appear to be Jewes, to escape persecutions from them, (see note on c. 2. ••.) being indeed the most polluted villains in the world, but farther have joyned with them to annoy the Christians, let them know that their cunnings and subtilties shall stand them in little stead, the time shall come, that they shall see that those which have served Christ most faithfully and couragiously shall fare best, even in this world, and that Gods love is more useful and worth having, then any other acquisition which is gotten with the losse of that, and in stead of being able to prevail against you, they shall be themselves subdued and destroyed: see note on c. 2. l.

10. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to† 1.144 try them that dwell upon the earth.]

[Paraphrase] 10. And because you have observed my command of constancy, persevered in the confession of Christ, even in time of persecution, and have been content to suffer for me, I will preserve and deliver you from those persecutions which are about to fall upon the Christians every where, as a sharp trial to them.

11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.]

[Paraphrase] 11. This patience and pu∣rity of yours I shall speedily reward: Be ye therefore sure to persevere now this little while, that all that hitherto you have suffered be not lost and unre∣warded, as it would if now at last you should fail.

12. Him that overcometh will I make a pillar in the Temple of my God•• and he shall go no more out: and I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.]

[Paraphrase] 12. He that thus holds out, shall be a pillar of the Church, and live quietly to perform the office of an Apo∣stle in it, he shall no more be disturbed, or cast out (Mat. 8. 12.) And I will acknowledge him as a person truly godly, a true member of the pure Catholick Christian Church, known by the name of the new Jerusalem descending from heaven (see note on c. 21. b.) one that is approved by me as a faithful true Christian (see note on c. 2. l.)

13. He that hath an ear, let him hear what the Spirit saith unto the Chur∣ches.

14. And unto the Angel of the Church of the Laodiceans write, [These things saith the Amen, the faithful and [note c] true witnesse, the beginning of the creation of God;]

[Paraphrase] 14. This is the message of Christ, the Amen, in whom all the promises of God are fulfilled, the faithful witnesse, that hath confirmed the doctrine brought from his Father by laying down his life for it (and so is a witnesse that deserves to be believed) and requires all his disciples to do the like, when there is occasion for it, he that is the fa∣ther of the Christian Church;

15. I know thy works, that thou art [note d] neither cold nor* 1.145 hot: I would thou wert either cold or hot.]

[Paraphrase] 15. I have examined and considered your temper, and find it such as I can no ways like: you professe the Christian faith, know and receive the Gospel, and so are not quite cold, and yet have no Christian zeal or love to endure any thing for Christ.

16. So then because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth:]

[Paraphrase] 16. And so you are of a very indifferent temper, though there be none of those which directly renounce the faith among you, yet on the other side, there be none that confesse it with any warmth or zeal: and certainly the faith of Christ is such, that if it be at all received, may deserve our utmost fer∣vency, the laying down our life for it, and if it be not thought worth that, 'twere better never to have received or profess'd it at all. This indifferency of yours, like luke-warm water, nauseous to the stomach, and cause of vomiting, is matter of loathing to God, and will bring utter rejection upon you.

17. † 1.146 Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and* 1.147 miserable, and poor, and blind, and naked.]

[Paraphrase] 17. A great opinion you have of your selves, that ye are in an excellent state, have need of nothing, are beyond all others, when indeed you have nothing of a Christian in you, no zeal or fervency of love to∣wards Christ, ye never think of suffering for him, or getting any part of the Christians crown.

18. I counsel thee to buy of me gold* 1.148 tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakednesse do not appear; and† 1.149 anoint thine eyes with eye-salve, that thou mayest see.]

[Paraphrase] 18. My advice therefore is, that you be content to en∣dure some smart for Christ, if you mean to receive any crown from him, that you be courageous in the confessing of Christ, and contend for that shining royal robe that belongs to Martyrs, without which (in intention at least of mind) you are still imperfect, and under the reproach of cowardise, and want of love: and to this pur∣pose that ye look deeper into the nature of Christian Religion, the precepts, doctrines, and examples thereof, and there ye shall find what yet ye see not, that case and prosperity here are no signe of God's favour, but on the other side

19. As many as I love I rebuke and chasten.] Be zealous therefore and repent.

[Paraphrase] 19. The expression of his fatherly love to his children, is the bestowing some chastisements upon them, thereby to fit them for his love.

20. Behold,* 1.150 I stand at the door and knock: If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.]

[Paraphrase] 20. Lo, I have waited long, and called for, and ex∣pected this loving reception from you, and the doors being barred within by a custome of sinning and negligence, I have not yet (though I have the key in mine hand v. 7.) found any admission: And now I am admonishing of you, calling you to repentance; and whosoever shall thus open, and receive me into a pure Christian heart, I will enter into a most free commerce of love with him, and this con∣version of his shall be matter of mutual rejoicing and festivity to both of us.

21. To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in his throne.]

[Paraphrase] 21. And upon his suffer∣ing and enduring for me, and constant perseverance in that love even to death, in despight of all temptations to the contrary, he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings, (see note on c. 2. o.)

22. He that hath an ear to hear, let him hear what the Spirit saith unto the Churches.

Annotations on Chap. III.

[ a] * 1.151 V. 1. Sardis] That Sardis is the first reformed Church, in the Antitype, that of Germany, begun at Wittem∣berg by Luther, An. Dom. 1517. is the affirmation of M. Brightman: but without any other proof, but either that Sardis is more southerly then Thyatira, and so, ac∣cording to his phansie, must have more of the life of truth in it; or because there is no mention here of Balaam and Jezebel (which he had resolved must sig∣nifie the doctrines of Christian Rome) the absence of which must signifie to him a breaking off from the Ro∣man communion; or that she had a name to be living, but was dead, which, saith he, must referre to the do∣ctrine of Consubstantiation among the Lutherans, an argument that they were hugely amisse, and spiritually dead after that reformation. But, alas, how farre are these from being marks in the forehead, or the writing an Epistle to Germany by name, which in his Epistle he pomised to shew us? This were a strange rate of inter∣preting of dreams, which no Oneirocritick would allow of, but a much stranger of explaining of Prophecies. The same course hath he taken in the other two remain∣ing Churches: Philadelphia must needs be the Helve∣tian, Swedish, Genevan, French, Dutch, Scotch refor∣med Churches; but no reason for it again, but that the city of Philadelphia was yet farther south then Sardis, and so must needs signifie some encrease of reformati∣on; and secondly, that the name of Jezebel was not in it; and thirdly, that the word Philadelphia, signify∣ing brotherly love, cannot be applied to any but this pattern of all piety (to which the Author had so much kindnesse) the Church of Helvetia and Geneva, &c. And the reformed Church of England must be the Church of Laodicea, not from any denotation in the name, or characters in the forehead (which he promi∣sed to all in his Epistle, and attempted to shew in the former of them) but onely because Episcopacy was here retained, and so was a mixture of cold with that of heat in the purity of the doctrine, and consequently is the lukewarm Church which is here found fault with. How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops, and say that they were warm in respect of Primitive purity of doctrine, but cold in respect of a government which is contrary to the Pri∣mitive, and consequently that Geneva it self were Lao∣dicea, is obvious to every man. And yet after this manner doe his groundlesse loose interpretations pro∣ceed, which in each of these seven Churches I have pointed at, to give the Reader a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or tast, of the interpretations of this man, whose licentious phansie and love of change hath assisted him to make them, and whose authority among many, & the opinion of the Apo∣stolicalness of his writings hath holpen him to seduce & blind so many. Having given the Reader this view of so many severals, I shall not hereafter give my self that scope, but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him.

[ b] * 1.152 V. 5. Booke of life] This book wherein names are said to be written, and from thence blotted out some∣times, is here used by analogie with Registers in cities containing the names of all citizens, and from which rebels and desertors were blotted out. Censores populi aevitates, soboles, familias censento, Let the Censors set down, or register, all mens ages, children, families, saith Tully de Leg. 3. These were at Athens called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See ch. 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done, (such as are mention'd Esth. 6. 1, 2.) out of which it seems the re∣cords are brought, by which the wicked are judged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to their wicked works, which are there recorded, from which certainly it is that any man's name is blotted out of this book of life, or is not found written in it. And so S. Chrysostome and the ancients understand this book of life to be that in which, accor∣ding to their qualifications and demeanours in their lives, and especially at their hour of death, men are said to be written or blotted out. See Luk. 10. 20. and Note on Phil. 4. a.

[ c] * 1.153 V. 14. True witnesse] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a witness is in this book,* 1.154 and since in the ordinary use of the Church, set to signifie one that for the testifying the truth of God laies down his life. And he that doth thus, as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithful to God, who hath employed him, so is he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true (in the sense that on the Gospels we have oft given of that word,) one that deserves to be believed: and both these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith∣ful and true, are the just rendring of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is here express'd by Amen, a word which comes from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Hiphil signifies credidit, believing, but in the Noun, fidus, fidelis, verus, and fide dignus, faithful, or worthy of belief. This title then of Amen, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faithful and true witness, is here bestowed on Christ, who to testifie the message or doctrine (which he brought) to come from heaven, laid down his life. And therefore the Church-writers, which have sorted the Martyrs of the Church into several ranks or forms, and given them distinct titles accordingly, to Stephen that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first martyr of the Church, to the rest of the Apostles, Bishops and Ecclesiastical persons, that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacred martyrs, to the great or noble men that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noble martyrs, to the virgins and women that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fair martyrs, to the com∣mon people of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy martyrs, have reser∣ved unto Christ the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great witnesse, or Martyr.

[ d] * 1.155 V. 15. Neither cold nor hot] All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks, that seems to have gotten in among them (though not those other carnal villanies) viz. that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an indifferent thing, perfectly lawfull, to renounce Christ in time of persecution. This is clearly

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the lukewarmnesse here, which is a middle indifferent temper between being Christians and no Christians, and in stead of that God commends to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refined gold fetch'd out of the fire,* 1.156 that is directly the crown of Martyrdome (contrary to that mixture and allay of drosle that is now in them) and the white or shining garments,* 1.157 the ensigne and chara∣cter of the Martyrs every where in this book. And for their saying that they are rich, &c. and not know∣ing that they are wretched, &c. this is again the mark of those Gnosticks, which had such great ungrounded opinions of their own perfections. A physical discourse on this place may be seen in Valesius Sac. phil. c. 90.

CHAP. IV.

1. AFter this* 1.158 [note a] I looked, and behold a dore was opened in heaven: and the first voice which I heard was as it were a trumpet talking with me, which said, Come up hither, and I will shew thee things which must be hereafter.]

[Paraphrase] 1. In this chapter, being the beginning of another visi∣on, is first represented the cal∣ling and admission of John into heaven by way of vision, (as we read of S. Paul, that he was snatched into the third heaven, 2 Cor. 12. 2.) to receive revelations of some things which should shortly come to passe; and the manner of calling him was by a shril voice, imitating the sound of a trumpet, (by which assemblies are wont to be called) but that it was articulate.

2. And immediately I was in the spirit; and behold a throne was set in heaven, and [note b] one sat on the throne.]

[Paraphrase] 2. And accordingly, saith he, I was (in an extasie or vision) presently transported thither, and there was represented to me a throne erected for judicature, and God the Father sitting on it (see Ezech. 1. 26.) like the Bishop of Jerusalem in council.

3. And he that sat was,† 1.159 to look upon, like a Jasper and a Sardine stone; and there was a rainbow round about the throne, in sight like unto an Emerald.]

[Paraphrase] 3. And he sate as in maje∣sty, and the appearance of him, or the colours wherein he was represented to me, were like the colour of a Jasper and Sardine stone, the former having its name in the Hebrew (Exod. 28. 19.) from the firmnesse and hardnesse of it, as being unmalleable, thereby to signifie God's omnipotence; the second, (Exod. 28. 17.) from the rednesse or fierinesse of it, to signifie him terrible in his judgments as a flaming fire, Heb. 12. 29. But withall there was a rainbow round about the throne, which was Gen. 8. 13. a token of God's covenant with man, and is used Ezech. 1. to describe a glorious appearance of God, (the appearance of the likenesse of the glo∣ry of the Lord, v. 28.) and so again here ch. 10. 1. and the colour of it was like an Emerald, that is, of a most pleasant green∣nesse, fitly signifying the Evangelical covenant of mercy, mixing, in all God's judgments, most mercifull preservations to the faithfull in the midst of his punishing the obdurate, ch. 7. 2, &c.

4. And [note c] round about the throne were four and twenty* 1.160 seats: and upon the seats I saw [note d] four and twenty Elders sitting, clothed in white raiment; and they had on their heads crowns of gold.]

[Paraphrase] 4. And on each side of this throne were other chairs, four and twenty in number, as of so many Bishops sitting with the Bishop of Jerusalem in the Council, and accordingly arraied in white garments, and mitres on their heads.

5. And out of the throne proceeded lightnings, and thunderings, and voices.: and there were seven lamps of fire burning before the throne, which are the [note e] seven spirits of God.]

[Paraphrase] 5. And as the Law was by God once delivered in a ter∣rible manner, by the mini∣sterie of Angels, so it now seemed to be produced as terribly, to threaten and give in evidence against sinners: And seven An∣gels, like seven deacons in the Church, stood waiting on this judicature, (see note on ch. 1. c.)

6. And before the throne there was a sea of glasse like unto Crystal: and [note f] in the midst of the throne, and round about the throne were [note g] four† 1.161 beasts full of eyes before and behind.]

[Paraphrase] 6. And before this tribu∣nal of God's were brought all the people of the Jewes, expressed by a sea, or multitude of waters (waters signifying people in this prophecie, c. 17. 15.) and all their thoughts and acti∣ons laid visible and discernible before this Judge, their own consciences, as a crystal glasse, reflecting, and acknowledging the accu∣sations that are brought against them: And at every corner of this judgment-seat were the four ensignes of the standards of Israel, meaning thereby four Apostles that were present at the Council at Jerusalem, Act. 15. and that had most especially re∣ference to the Jewes (which were the people on whom this judicature was to passe) and those had many eyes before and behind, (see Note l.) that is, the gifts of prophecie, and also of interpreting the scriptures of the Old Testament, the first looking for∣ward, the other backward.

7. And the [note h] first* 1.162 beast was like a lion, and the second† 1.163 beast like a calf, and the third* 1.164 beast had a face as a man, and the fourth† 1.165 beast was like a flying eagle.]

[Paraphrase] 7. And the four ensignes were, as they were in Eze∣chiel, c. 1. the images of a lion, and an oxe, and a man, and an eagle, which may, by way of hieroglyphick, (fit enough for a vision) all of them put together set out that title of God, [of slow to anger, and swift to mercy] and so represent him as he is in his dealing with these Jewes, whom he was now about to judge, having warned them by the Prophets, by Christ, by the Apo∣stles, and (the converted Jewes in Asia) by the Epistle to the Churches, ch. 1. 2, 3. before he proceeds to judgment against them, and when he doth so, wonderfully delivering the penitent believers out of that destruction.

8. And the four* 1.166 beasts had each of them [note i] six wings† 1.167 about him, and they were full of eyes within; and they rest not day and night, saying, Holy, holy, holy, Lord God* 1.168 almighty, which was, and is, and is to come.]

[Paraphrase] 8. And the bearers of these four standards had each of them six wings like Sera∣phims, Isa. 6. 2. (with two of them covering the face, with two the feet, or secret parts, and with two flying, noting the humi∣lity, chastity, love or zeal in Gods service, that was remarkable in these, in opposition to the contrary in those which should now be judged, especially the Gnostick Judaizers) and were full of eyes, as before, v. 6. behind and before, in respect of their understanding of the prophecies and types of the Old Testament, and their gifts of prophecie given them by God; and they la∣bour incessantly for the advancement of God's glory, and the kingdome of Christ, and evidencing to unbelievers their ap∣proaching ruine, and to believers God's fidelity, in making good his promise to them, in delivering them, and destroying their enemies.

9. And when† 1.169 those beasts gave glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever,

10. The four and twenty Elders fell down before him that sat on the throne, and worshipped him that liveth for ever and ever, and cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.]

[Paraphrase] 9, 10, 11. And while they did so, the Bishops of the Chri∣stian Church in Judaea did adoration to God, acknow∣ledging his fidelity and infi∣nite power, from whom they have receiv'd all, and therefore are in all reason to employ all to his service, and to depend and trust on him in the midst of all dangers, as on a faithfull creatour, 1 Pet. 4. 19. (see Act. 4. 24, 30.)

Annotations on the Revelation. Chap. IV.

[ a] * 1.170 V. 1. I looked] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is not to be ta∣ken in the ordinary notion of seeing, looking or behol∣ding, but in that (so solemn among the Prophets) of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence their prophecies are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vision, and each prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Seer; and so 'tis generally taken in this book, and is best explai∣ned by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was in the Spirit, ch. 1. 10. This joined here with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes either a distant matter or a distant Vision from the former, and having no Accusative case after to restrain it, it is a ge∣neral title belonging to the whole passage after it, as farre as that Vision goes: For it hath formerly been said, that these Visions were delivered at several times (see the Praemonition.) At what distance or space one from another, or in what order distinctly they were re∣ceived, it is uncertain, save only that they were not be∣fore Claudius, nor after Domitian. But for the com∣pletion, there is no necessity that that should begin at the end of the completion of the former, that is, that the destruction of the Jews here represented in this Vi∣sion should not commence till after the judgement threatned ch. 2. 3. to the Churches; (as it might be conceived to doe if the whole book were but one con∣tinued Vision) it being very possible that that which should first come to passe, might by God be chosen to be matter of a second Vision, nay that the same thing might be severally represented by God, and so made the matter of several Visions.

[ b] * 1.171 V. 2. One sat on the throne] Who this person is which is here, in Vision, brought in sitting upon the throne, will be best understood by those that sit upon the four and twenty thrones round about him, ver. 4. That God the Father coming to judgment, and his saints as assessors about him, are meant by the repre∣sentation, there is no doubt: The whole question is, who they are which are here used to represent and sig∣nifie these. And it might be thought to be the head of the Sanhedrim at Jerusalem, or some other Consi∣story, which thus sat in council, the head in the midst, in a chair or throne, and the members, chief Priests, Elders, and Doctors of the Law, on each side of him, in so many chairs also: But the number of the asses∣sors here will not then agree to it, there being then 70 persons in the Sanhedrim, and 23 in the lesser Consisto∣ries. And though perhaps the Elders in the Sanhe∣drim made up that number of 24, yet there were chief Priests, and Doctors of the Law, which sat in the Sanhedrim as well as they. But if we applie it to the Christian Church, which hath much of likenesse with (and seems to have been copied out from) that pattern of the Jewish Sanhedrim, but differs from it in some lesse weighty, inconsiderable circumstances, (such is the number of assessors) then it will accord very well. And the first constitution of this Church being at Jerusa∣lem, and that place being nearly concerned in the judi∣cature which is here represented, and James, the first Bishop there, being by them put to death, and that a special ingredient in their destruction (saith Josephus and Eusebius) that place will in all probability be the scene of this representation, and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair; this Bishop sitting in council, (as Act. 15. we know he was) and with him the Apostles (those that were at Jerusalem) and the Bishops of all Judaea, the Bishop of Jerusalem, as of the Metro∣polis of all Judaea, sitting in the middle chair, or seat, or throne, that of the greatest dignity, which belonged to James, and thereupon the determination of the Council was delivered by him, Act. 15. 19.

[ c] * 1.172 V. 4. Round about the throne] The meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, round about the throne, will probably be discerned by the antient manner of sitting in Coun∣cil or Consistory among the Jews first, and afterward among Christians. A representation we have of it, Dan. 7. 9. (from which place this here seems to be ta∣ken, as many other things in this, out of that prophe∣cie) I beheld till the seats, or thrones, were pitched, (not thrown down, as we read, but pitched or set;) do∣nec throni positi sunt, saith the Vulgar, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Seventy, and Theodotion; and the Chaldee word is the same that is used by the Chaldee Paraphrase, Jer. 1. 15. for the setting of thrones, where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall set every one his throne: and then it follows, and the antient of the daies did sit, placing him in the midst of the other thrones, as the father or head of the Consistory, and the judgment was set, v. 10. that is, the whole Sanhedrim, the rest of the Elders, &c. seated on those thrones round about, or on each side of the head, or Prince of the Consistory, and the books were opened, preparative to the judicature. So in like manner in the Christian Church, where the Bishop and his Presbyters in any lesser city, and the Metropo∣litane and his bishops in the Metropolis, are thus pla∣ced; the Presbyters, or the Bishops, sitting at the East end of the Church in the form of a semicircle, and the Bishop, or Metropolitane, in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats, with those on each side of him and then the Dea∣cons attending or waiting on them. So in Ignatius's Epistle to the Magnesians we find, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the Laurentian copie now rightly reads it, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the printed Copies were wont to have it) with your most reverend Bishop, and the spiritual crown of the Presbyterie; noting the Presbyters sit∣ting on each side of the Bishop in the fashion of a crown, not of a full circle; for a crown was not so an∣tiently, but a large semicircle with two ends, by which 'twas put over and tyed about the head, and accor∣dingly the Constellation in heaven so called is not a whole or complete circle. And thus in the Apostol. Constit. l. 2. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the crown of the Church, that is, the Bishops and Presbyters in Con∣sistory. And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round, called Sigma, from the old fashion of that letter, C; where the most honourable place was that in the middle, as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat, as at other times, even upon his seat by the wall; where supposing the form of sitting to be semicircu∣lar, the seat by the wall will be necessarily the middle of the circle. And thus in the Apost. Constit. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let the Bishops seat, or throne, be placed in the midst, and on each side of him let the Presby••erie sit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and let the Deacons stand by. And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him. And in Theodoret Eccl. Hist. l. 5. c. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the middle seat is the Bishops chair; and the way propoun∣ded to compose the difference between Paulinus and Miletius is, to set the Gospel in that middle seat, and they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sit on each side. And the Author of the Ecclesiastick Hierarchie c. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Bishop is placed in the midst, not of the Altar, but of that part of the Church which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which what it is will best appear by the† 1.173 Scholiast on Nazi∣anzen's first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie the whle Church, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the nave signifies the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which the divine ta∣ble of the mysteries,* 1.174 or communion-table, is placed: by which it appears, both that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the whole space within the Sept, and not only the Altar or Table therein, and also that the Bishops being sea∣ted in the midst of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the taking his place at the upper end of the Church, within the Sept, with the Presbyters on each side of him; which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies, of encom∣passing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of the Bishop and Pres∣byters sitting in a semicircle at the upper end of the Chancel. Which is also the reason, why in Ignatius (Ep. ad Ephes.) being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies living obediently to the Bishop and his Consistory in all things, and assembling with them in the publick service of God in the Church.

[ d] * 1.175 V. 4. Four and twenty Elders] Having seen what was meant by him that sitteth on the highest or middle throne, God in the thing signified, but the Bishop of Jerusalem in the representation, it will presently fol∣low that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders on the thrones round about him are those which sate in Council with this Bishop, in the same manner as, Act. 15. we find the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders mentioned. That those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders signified the Bishops of Judaea (not the Pres∣byters, as we now call them, of that one city) hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presby∣ters, (as soon after, and now we have) any middle or∣der between the singular Bishop in each Church, and the Deacons attending on him: And beside it is said of every of these, that he had on his head a golden crown,* 1.176 parallel to that of Josuah the High-priest, Zach. 6. 11. that is, a golden mitre, such as the High-Priest had under the Law, call'd indifferently a crown, and a mitre, which cannot belong to inferior Presby∣ters, but doth fitly represent the power of rulers, that is Bishops in the Church, without attributing any thing of regality to them. And therefore in all proba∣bility they must signifie here the Archbishop of Jeru∣salem, the Metropolis of all Judaea, and all the Bishops of that Province sitting in Council with him. Other∣wise, the manner of sitting being the same of the Pres∣byters of each city (where there were such) about their Bishop, and of the Bishops of the Province a∣bout their Metropolitane (see Note c.) it might as pro∣perly be applied to Presbyters as to Bishops. Now for the number of twenty four, that, I suppose, was ex∣actly the number of the Bishops of Judaea at that time, all beside the Metropolitane Bishop of Jerusalem, (answerable to the number of the heads of the cour∣ses of the Priests, 1 Chron. 24. who seem, as such, to have been taken into the Sanhedrim) though the re∣cords of those times being obscure afford no demon∣stration of this circumstance.

[ e] * 1.177 V. 5. Seven spirits] The seven spirits of God here are the ministring spirits, or Angels, (see Note on ch. 1. b.) that attend and wait upon God as apparitors, or serjeants, or officers to attend the judicature, to cite and bring malefactors before it, and are represented here by the seven Deacons in the Church of Jerusa∣lem, attending on the Bishop, Act. 6. but those like lamps of fire burning,* 1.178 in respect of the glory and brightnesse wherein Angels are wont to appeare.

[ f] * 1.179 V. 6. In the midst of the throne] That which is here said of the placing of the living creatures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the middle of the throne, and round about the throne, may, I suppose, be thus most commodiously explained, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst of the throne shall signifie at the former part, that which is most visible to the company; so to be set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst, Act. 4. 7. is in a conspicu∣ous place, all one with before them, Act. 22. 30. and being called forth, Act. 24. 2. and in like manner to stand up in the midst, Act. 1. 15. is, so as he may be seen and heard best by all that are present: And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about,* 1.180 which must needs be opposite to that, will signifie behinde, or at the hinder part, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about, will straight appear to be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the back, or behinde, (see Note i.) Which being granted, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst will necessarily denote the two foremost points of the chair or throne, where two of the living creatures are placed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about the two hindmost, and so all the four living creatures will be disposed of, at each corner one. O∣thers, I see, have conceived the two which are here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the middle of the throne, to have been placed one before, and the other behind (and con∣sequently the two that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about, to be one on each side:) but this cannot well be imagin'd without incommodating the judge, before whom he stands, un∣lesse one be placed upon the steps of ascent to the throne, and so below the space on which the throne was set; which cannot probably be yielded, because the throne and this place where this living creature would be placed, would not then make up one space, as it seems to doe, ch. 5. 6. where the lamb is said to be in the midst of the throne, and of the four living creatures, supposing all these to make up but one space. But howsoever this be, this placing of the living crea∣tures so near the throne, doth by the way make it ap∣pear, that this representation here referres not (as might be thought) to the encamping of Israel about the Ark, Num. 2. because here the four living crea∣tures are set close to the throne, and (as appears chap. 5. 6.) nearer then the four and twen•••• Elders; where∣as the standards in Numbers are appointed to be pitch∣ed farre off, c. 2. 2. the Tribe of Levi immediately environing the Tabernacle, and the camps environing that, v. 17.

[ g] * 1.181 Ib. Four beasts] Who these four living creatures were in this representation, may, in proportion and a∣nalogie with what hath ben said, be conjectured also. And to that purpose it may be observed, that they are both here, v. 9, and 10. and c. 5. 6. set betwixt him that sat upon the throne, and the four and twenty El∣ders, which may probably conclude them to be four Apostles, who will be acknowledged to be superiour to the Bishops of Judaea, and may also in some sense be conceived inferiour, in that Council of Jerusalem, to James, advanced to be Bishop, that is, supreme ruler there, (at least to be there in another capacity then he was, as transcendent persons, accordingly standing a∣bout the throne, and not as regular members of the as∣sembly.) For thus saith Clemens, Hypotypos. l. 5. Pe∣ter, James and John chose James the brother of the Lord Bishop of Jerusalem, (where Ruffinus reads, Epi∣scopus Apostolorum, Bishop of the Apostles;) and though they three were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Christ preferred and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but unanimously conferred it on James the Just, who is therefore in Scripture oft called an A∣postle (see Note on Gal. 2. f.) Now that Apostles are meant by these living creatures, and also who those four Apostles were, may appear by comparing this Council or judicature here represented with the Coun∣cill of Jerusalem, Act. 15. There it is certain that the Bishop James presided, v. 13. together with the Elders or Bishops of Judaea, v. 6. and then besides and before these Elders are mentioned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Apostles, ver. 2, 4, 6. and Peter is one of them, v. 6. and (though not there named) John also, Gal. 2. 9. (his brother James, that was wont to ••be there, being before this put to death, Act. 12. 2.) And so there are two of them; and why may not Paul and Barnabas (separated before

that time to Apostolacy, c. 13. 2.) certainly present in this Council, be the other two? That any other Apostle was then there doth not appear, and 'tis evident that these four were, and from them, and the Elders joint∣ly, are these decrees sent to the Churches of Syria and Cilicia, v. 23. The learned H. Grotius, I perceive, hath fallen very near upon this conjecture, only he hath placed James the brother of the Lord (that is, the Bi∣shop himself, which cannot be imagined) in stead of John, and Matthew in stead of Barnabas, upon no o∣ther reason but because Matthew is found to have con∣tinued long in Judaea. But referring the matter, as the representation here doth, to a Councill at Jerusalem, it will be most fit to pitch on those four who were (in that one Scripture-Councill) there present. And if it be objected that Paul and Barnabas were sent thither from Antioch at this time, and therefore may not seem so properly to belong to that place; to that I answer, First, that those two being by the holy Ghost's appoint∣ment separated to be Apostles, they were not affix'd to any Diocese or Province (as ordinary Bishops were) but had an unlimited jurisdiction, like other Apostles, and consequently had as much to doe at Jerusalem, to which, as at Antioch, from which they were sent. Se∣condly, that Jerusalem being the place from whence the Gospel first went out, and began to be preached, and the faith being from thence sent out to all other Churches, it was very reasonable that all other Chur∣ches, at that time especially, whilst the Apostles resided there, should look upon that as the chief mother-city of all Christians: And in that respect, although An∣tioch was the Metropolis of Syria, and that which had the third place of all the world that was under the Roman power (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Josephus De bell. Jud. l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) yet it may truly be said of Jeru∣salem at that time, that it was the Metropolis of that Metropolis; and accordingly 'tis the affirmation of A∣grippa, in Philo, concerning Jerusalem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is the Me∣tropolis not only of one Province or Region, Judaea, but also of most others, because of the Colonies which it sent out to AEgypt, Phoenicia, Syria, and Coelosyria, and to some farther removed, Pamphyla, Cilicia, &c. Which being supposed, & this question being sent from Antioch, the Metropolis of Syria, there is no reason but they that brought it, being themselves not Messen∣gers, but solemnly Apostles equal to any others, (though they came later in) and being as able to speak from their own knowledge to the point in hand as any, and so speaking at large, Act. 15. 12. and indeed sent this journey by immediate commission from heaven, Gal. 2. 2. should be reckoned together with those o∣ther two Apostles that before were there, and conside∣red in the same capacity with them. And then suppo∣sing, as I now doe, that this representation here is co∣pied out from that Council of Jerusalem, which alone is mention'd in the story of the Scripture, there will be small doubt but these are two of the living crea∣tures here mentioned.

[ h] * 1.182 V. 7. First beast was like—] Of these four like∣nesses here, 'tis first observable from the Rabbins, Aben Ezra, &c. on Num. 2. that they were those that made the four Standards of Israel, viz. the likenesse of a Lion in the Camp of Judah, of a Man in the Camp of Reuben, of an Oxe in the Camp of Ephraim, of an Eagle in the Camp of Dan; and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thy living crea∣tures, Psal. 68. 10. are said to be those ensignes or standards in their Camps, but by us rendred, thy con∣gregations: see A. Masius on Joshua c. 6. 9. Second∣ly, it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a calf,* 1.183 which is not there, but (as in Numbers before) an oxe in stead of it. But that will be easily salved: For in the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bull, oxe, calf, signifie the same thing. See St. Augustine Quaest. l. 2. qu. 25. Vitulos appellant AE∣gyptii grandes boves, ut nos Poeni Pullos gallinas cu∣juslibet aetatis, The Aegyptians call great oxen Calves, &c. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for an horse or mare, which lite∣rally notes a foale, and puella, a little wench, for a woman great with childe, Fast. 2. and Horat. Od. l. 3. od. 22. and many the like. In that place of Ezechiel 'tis certain that the Cherubims, or Angels, that attend on God, are signified; and so here, supposing him that sits on the throne to be God, these in the midst and round about the throne must needs be the Angels also. But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council, with the four and twenty Elders, or Bishops, of. Judaea on so many Chaires, or seats, on each side of him, this re∣semblance in proportion must be held, for these four living creatures also to signifie, as was said, those four Apostles in this honourable relation, as the standard∣bearers of the Christian Israel, they that thus travailed to plant, and defend, and contend for the Christian faith over all Judaea, and in other cities where the Jews were, and, as long as they would endure to hear it, not departing to the Gentiles, but being so rejected by them and persecuted, they are now fit to be next to God a∣bout this throne, for the judging of the Jewes. And that which some learned Jewes have observed to be the meaning of those hieroglyphicks (those four like∣nesses on the standards) all together, will here be ap∣plicable. There is little sense in that of Aben Ezra, that the Man was in Reuben's standard, because he found Mandrakes, &c. or in that of the Talmudists, that there are four proud creatures in the world, the Lion among wilde beasts, &c. All which are vaine and ridiculous. And the account which Photius gives of this matter, Epist. 157. is little better. The most sen∣sible explication of the hieroglyphick given by them is, that by the slowness of the Oxe, the anger of the Lion, the swiftness of the Eagle, and the humanity, mercy, kindness of the Man, is meant the representa∣tion of God, as he was at first towards the Fathers in the wilderness, and to their posterity ever after, and even now when he comes to execute vengeance on them most remarkably, slow to anger and swift to mercy; the same in effect which is attributed to God by Joel, when he is considered in this very businesse of punish∣ing this people, in the great and terrible day of the Lord, Joel 2. 13. the subject of this ensuing Vision. As for the truth of that which is thus supposed to be represented by it (viz. the great patience and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of God, express'd in the inflicting of these his judgements on the obdurate Jewes, and the wonderfull mercy in delivering the penitent believers) I shall onely transcribe one passage from Eusebius, being his obser∣vation (after the setting down of the story) to this very purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious pro∣vidence of God, which forty years after their crucify∣ing of Christ deferred the destroying of them, in which time, saith he, many Christians, Apostles and others (James the Bishop of Jerusalem, &c.) being then alive and among them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were as a strong hedge, or wall, to the place, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, God's visitation, did yet endure with much patience (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very word compounded of the two things signified by the Oxe and Lion, the slowness or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Oxe, and

the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Lion) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if so be at length repenting of what they had done, they might so obtain pardon and deliverance: where as the pardon and deliverance are the thing figured by the mercy of the Man. so are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if so be at length, answerable to the (Eagle-like) swiftness to it; whensoever they repent, he instantly pardons. As for any more particular application of these four likenesses to the persons of those four Apostles, Peter, John, Paul, and Barnabas, as that Peter should be the Lion, both in respect of his fervour and fiery zeal, generally observed in him (notwithstanding his fall) and in re∣spect of his primacy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first Simon in the Gospell, John the Eagle, in respect of his high specu∣lations about the Divinity of Christ, in his Gospell, Paul the Oxe, in respect of his labour more abundant then they all, and Barnabas the Man, in respect of his title of humanity, by which his name is interpreted, sonne of consolation; I shall not any farther insist on them, because they are but conjecturall.

V. 8. Six wings about him—] In this verse (which hath in it some difficulty of construction) it is first evi∣dent, that the phrase full of eyes belongs to the living creatures, and not to the wings; for so the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 full concludes, which agreeth with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crea∣tures, but cannot with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wings, and so before it had been,* 1.184 v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 four living creatures full of eyes: and so it appears by the use of the wings to cover the face and secret parts, and to flie; which cannot be applied to the circuit or ambi∣ence. Next, if the Greek be consulted, it will be also as clear that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 round about and within are not so to be divided,* 1.185 as in our ordinary Translation they are, the former joyned with the six wings (six wings round about them) and the latter to the eyes (full of eyes within) but are both together to be joyned with the full of eyes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about and within full of eyes. What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 round about and within may be resol∣ved by v. 6. where the same thing is express'd by other words;* 1.186 there it is full of eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before and behind, here round about and within. The way of reconciling these distant phrases is, I conceive, by con∣sidering the two parts of a superficies, the convex or ambient part, that is, the circumference, and the con∣cave or inner part. These two we know are opposedone to the other & are fitly express'd by either of these two pairs, the outer or ambient by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 round about, the inner or concave by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within; and so again (being here applied to living creatures with their faces towards us) the ambient superficies by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behind, or the back parts, and the inner superficies by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, the back parts of such creatures being most pro∣perly the convex, and the foreparts (especially when they have wings, and those wings make a king of half circle) being the concave superficies. And so by this account, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before ver. 6. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within here are all one, so must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behind, or on the back, there, be all one also. And accordingly it may be observed that ch. 5. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the back parts, as here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about, which makes it consequent that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the back part and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about should be all one, as now we set them. What is denoted by these two sorts of eyes as they are applied to the Apostles, may per∣haps be thus best resolved: The eyes before are an expres∣sion of their foresight, or prophetick Spirit; the eyes be∣hind, those that look back to the Old Testament, and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach, in shewing them Christ in Moses and the Prophets own'd by them. The not observing the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within, as it is here all one with before ver. 6. hath made others guesse, that their inward gifts may be meant by that, and the outward expressions and exercises of them by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 round about. But that notion cannot be ap∣plied to before and behind, ver. 6. and therefore cannot reasonably be thought to have place here. Moses had foretold, that a Prophet should be raised up, that is, the Messias, and they that heard not him, should be cut off; and this the Apostles understood to be the present case of the Jewes, saw this by their eyes behind them, and so by the many other passages in the Prophets to this same purpose: and besides they had many revelations now to this matter, and those are their eyes before, and accordingly wheresover they come, they warn all of this approaching destruction.

CHAP. V.

1. AND I saw [note a] in the right hand of him that sate on the throne, a book [note b] writen within and on the back side, sealed with seven seals.]

[Paraphrase] 1. And as God sate on his tribunal, or throne of judg∣ment, behold there was in his right hand a book or roll (see note on Luk. 4. a.) full of writing on the in-side, and on the back∣side, a great way down, and that roll'd up, and on the out-side sealed, that no part of it could possibly be read; and this roll con∣sisted of seven rolls, one within another, and every one of them had a seal to it, ch. 6. 1. (This book of rolls containing in it the sealed, that is, secret decrees and purposes of God upon the Jewes, which as they were foretold only by Christ, Mat. 24. Luk. 21, Mar. 13. so are they by him inflicted and executed upon them, and that an effect of his regal power, to which, after his crucifixion, he was by his resurrection installed.)

2. And I saw a* 1.187 strong Angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?]

[Paraphrase] 2. And I saw one of the Angels, of special dignity a∣mong them, making proclamation with a loud voice in these words, Who is able to unloose the seals of this book, and so to open it, to reveal to us what is contained in it?

3. And no man in heaven▪ nor in earth, nor under the earth, was able to open the book, neither to look thereon.]

[Paraphrase] 3. And it seems, no crea∣ture in the world was able to doe it, for upon this proclamation to all, none pretended to it.

4. And I† 1.188 wept much, because no man was found worthy to open and to read the book, neither to look thereon.]

[Paraphrase] 4. And my desire to know caused me to be much con∣cerned and grieved at this, and so to make my complaint thereof.

5. And one of the Elders saith unto me. Weep not behold the Lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.]

[Paraphrase] 5. And one of the Elders ch. 4. 4. that was in one of the thrones, one of them that sate with God in judgement, comforted me, and told me that Christ, known by those two titles, of the Lion of the tribe of Judah, Gen. 49. 9. and the root of Jesse, Isa. 11. 1. having, by his voluntary suffering of death, received this reward from his Father, to have all power given to him at his resurrection, and so from a slaughtered Lamb, being turned into a roaring devouring Lion, had this privilege among others bestowed on him by his Father, to reveal, yea and to execute the decrees contained in these volumes.

6. And I beheld, and lo, in the midst of the throne, and of the four* 1.189 beasts, and in the midst of the Elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God,† 1.190 sent forth into all the earth.]

[Paraphrase] 6. This was farther exem∣plified to me: for I looked and saw what I had not seen be∣fore, a Lamb bloody, with wounds visible in him, as one that had been butchered, Christ crucified and risen from the dead, and so indued both with power to subdue his enemies (fitly express'd by this style of horns, see Luk. 1. n. and so used here ch. 17. 3.) and with all knowledge and wisdome to order it fitly, having instruments to execute his will, present, and ready prest at his service, and also officers (Angels ch. 4. 5. and Zach. 4. 10.) to visit, and give him account of all that was done in Judaea and elsewhere, the persecutions which the Jewes brought upon the Christians.

7. And he came and took the book out of the right hand of him that sate upon the throne.]

[Paraphrase] 7. And this Lamb, Christ, came and took the book out of God's hand, that is, received power from God, as the reward of his sufferings, to reveal and make known, and then to exe∣cute on that people those heavy judgments contained in those rolls.

8. And when he had taken the book, the four* 1.191 beasts and four and twenty Elders fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the [note c] pravers of saints.]

[Paraphrase] 8. And when this power was given to him, this being the instating him in that roy∣al authority next to God himself (that is, setting him on the throne of judgment, called sitting at God's right hand, or reign∣ing till he brought all his enemies under his feet) the four living creatures, by which the four Apostles were represented, ch. 4. 6. and the Elders that (ch. 4. 4.) sat on the four and twenty thrones about the Judge, gave all acknowledgments of supreme power to Christ, and every one praised and magnified God in these approaching judgments of his, and presented to him, beside their own lauds, the thanksgivings of all the believers then living, who had been persecuted, and denied the liberty of their Chri∣stian profession and assemblies (2 Thess. 2. 1.) by the malice of the Jewes, but now by their approaching destruction were like∣ly to be rescued from their pressures to a flourishing condition of quiet for some space.

9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every† 1.192 kindred, and tongue, and people, and nation:

[Paraphrase] 9. And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithfull believers, not onely out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet halcyonian daies, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jewes) which was here undertaken by him, ver. 6.

10. And hast made us unto our God kings and priests: and we shall reign on the earth.]

[Paraphrase] 10. And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithfull believers, not onely out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet halcyonian daies, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jewes) which was here undertaken by him, ver. 6.

11. And I beheld, and I heard the voice of many Angels round about the throne, and the* 1.193 beasts and the Elders: and the number of them was ten thousand times ten thousand, and thousands of thousands,]

[Paraphrase] 11. And I looked, and be∣hold all the Angels of heaven in infinite multitudes atten∣ding on God, joyned with the Apostles and Bishops in giving praises unto him.

12. Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdome, and strength, and honour, and glory, and bles∣sing.]

[Paraphrase] 12. And all said with a loud voice, All power, &c. are most worthily attributed to Christ as a reward of his crucifixion. All this dignity to himself and advantages to believers are a just reward of his suffer∣ings, by which he hath dearly bought them.

13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.]

[Paraphrase] 13. And all other crea∣tures in the world made the same acknowledgment (no∣ting these judgments that should now fall on the Jewes (as they were most just, so also) to be most seasonable, and infinitely advantageous to his people, who should be rescued by that means.)

14. And the four† 1.194 beasts said, Amen. And the four and twenty Elders fell down, and worshipped him that liveth for ever.]

[Paraphrase] 14. And a general adora∣tion was paid unto Christ as unto God himself, noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ, who being by his divine power raised from the dead, by the same destroyeth them, and preserveth his persecuted disciples.

Annotations on Chap. V.

[ a] * 1.195 V. 1. In the right hand] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not upon, but in the right hand of God, may appear by v. 7. where it is said to be taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of his hand, which supposeth it formerly to be in it. And though this be not the ordinary notation of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and therefore I see it is conceived by some, that the book was here brought, and layd by him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on his right hand,) yet the promiscuous use of Prepositions in these books (answerable to the He∣brews, 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 ex∣plain that which follows, of the Lambs taking the book out of the hand of God the Father.* 1.196 For this book con∣taining 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 king∣dome 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 expres∣sed 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 judg∣ments of God which lay folded up in his decrees, but were now to be remarkably executed by Christ.

[ b] * 1.197 Ib. Written within and on the backe-side] It may here be thought probable of this book, which is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that by putting a comma after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 in∣ner 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 be∣fore 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. Se∣condly, the phrase in this place referres to the like in Ezekiel, c. 2. 10. where a long succession of calami∣ties is represented by a roll written within and without, that is, a roll written within throughout, and on the back∣side 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, writ∣ten 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 back∣side 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 rea∣son 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.

[ c] * 1.198 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 Christiani∣ty, 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,* 1.199 and not the Saints which reign in heaven. And this also is agree∣able to the notion of odours,* 1.200 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,* 1.201 which have here the vials in their hands,* 1.202 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 per∣secuted 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* 1.203 one of the seals, and I heard† 1.204 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 conquering, and to conquer.

[Paraphrase] 2. And as I look'd, me thought I saw a white horse, and one sitting thereon, that is, an Angel representing Jesus Christ (see c. 19. 11.) now in another posture then that in which he had been, c. 5. 6. There he was a Lamb slain, now he is a King riding in pomp, (the white horse noting his glory) but this a spiritual King, the horse that he rides on being mystically the Gospel, in respect of the purity and gloriousnesse or divinity of its doctrine. And this horse-man, or Prince, the Lord Christ, had a bow in his hand, that is, menaces and terrors held out against his enemies, before they be really inflicted on them, as the bow is first held in the hand, then the arrow prepared upon the string, before it be shot out at them: and he had a crown given to him, as to one now instated and installed in his royal office: and his businesse at the present was, that which was primarily proper to the white horse, the Gospel, to be the power of God to salvation to them that believe, to convert the Jews to the faith, and so to conquer and melt his crucifiers; and then for the future (as the Gospel is by consequence the savour of death unto death) to bring down, or destroy the obdurate, (these two being generally the ways of Christ's conquering in this book) and as the Jews, so after, the Romans, by converting some, and de∣stroying others, conquering and breaking the infidelity of some, and then bringing down and destroying the impenitent.

3. And when he had opened the second seal, I heard the second* 1.205 beast say, Come and see.]

[Paraphrase] 3. And when he had ope∣ned the second seal, which had the second roll under it, the second of the living creatures called to me to come, and behold what was represented there.

4. And there went out another horse that was red: and power was given to him that sate thereon, to take peace from the† 1.206 earth, and that they should [note a] kill one another; and there was given unto him a great sword.]

[Paraphrase] 4. And I looked and saw another horse red, or of blood-colour, & an Angel (as mini∣ster of God's judgements) sate upon him: and of him it was told me, that he had power given him to embroyl the land of Ju∣daea (see c. 7. 1, 9.) with war, thereby to pour out a great deal of blood; and to that purpose, me thought he had a sword put into his hand, a presignification of the slaughters that should be committed by the Jews one upon another, see Mat. 24. 7.

5. And when he had opened the third seal, I heard the third* 1.207 beast say, Come and see. And I beheld, and lo a black horse: and he that sate on him had a pair of ballances in his hand.]

[Paraphrase] 5. And when he opened the third seal, which had the third roll under it, the third of the living creatures called to me, to come and see what was in that roll: and it was a third horse, black and soul to look on, and by that was signified a sore famine (which discolours the skin of men, and makes them look black, and sad, and dismall;) and to signifie this, he that was on this horses back, the Angel that was executioner of this judgement, had a ballance in his hand to weight corn, (as 'tis usual in time of scarcity, or approaching famine, when bread is distributed out to every one by weight, no more then is thought necessary to life.)

6. And I heard a voice in the midst of the four† 1.208 beasts say,* 1.209 [note b] A measure of wheat for a peny, and three measure of barley for a peny; and† 1.210 see thou hurt not the oyl and the wine.]

[Paraphrase] 6. And from the midst of the four living creatures there proceeded a voice, as the pre∣diction of some prophet, saying, The scarcity of corn is such, that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day, and if he eat that all himself, there is nothing left to provide for wife and children, much lesse for cloaths for all of them, and so in proportion the price of barley; such scarcity there is of the necessaries of life for men and cattel: whereas of oyl and wine (of which there is no necessity, the first might wholly be spared, and is of no use in such times of extreme dearth, and the want of the other might competently be supplyed by water) there was store enough: the scarcity was to fall heavy upon the necessaries of life, but not on the superfluities, which is an expression of the heavinesse, not lightnesse or supportablenesse of it.

7. And when he had opened the fourth seal, I heard the voice of the fourth * 1.211 beast say, Come and see.]

[Paraphrase] 7. And upon the opening of the fourth seal, wherewith the fourth roll was sealed up, the fourth living creature called to me to come and see the representation contained in it.

8. And I looked, & behold, a pale horse, & his name that sate on him was [note c] Death, and† 1.212 hell followed with him: and power was given [note d] unto them* 1.213 over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and † 1.214 with the beasts of the earth.]

[Paraphrase] 8. And it was a pale horse, and a rider thereon, signify∣ing great death or mortality, whether by extraordinary ways of death, the sword and famine, or by that ordinary known way of pestilence, following (as ordinarily it doth) upon those two and sweeping away many. And these three horses, in the three last rolls, that is, sword, famine, and death or pestilence, (all named together in this matter, Mat. 24. 7.) should destroy the fourth part of the land of Judaea, men and beasts, or else should make such a vastation, that the wild beasts should encrease, and be too strong for the inhabitants there. (And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus.)

9. And when he had opened the fifth seal, I saw* 1.215 [note e] under the altar the souls of them that were slain for the word of God, and for the testimony which† 1.216 they held.

10. And they cryed with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on* 1.217 the earth?]

[Paraphrase] 9, 10. And upon the open∣ing of the fifth seal, I saw in the lower part of the San∣ctuary, beneath the altar of incense, the souls of the Mar∣tyrs, (see ch. 7. 9, 14) that had been slain by the Jews, for their constant preaching of Chist, and this blood of theirs, like that of Abel, called to Christ, as a righteous and faithful Judge, for judgement upon those wicked men, who were guilty of all the blood of all the prophets (Mat. 23. 35.) even as far as to Christ himself and his Apostles, and other Christians afterwards, whom they persecuted also, and caused many to be put to death, Luke 21. 12.

11. And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, which should be killed as they were, should be fulfilled.]

[Paraphrase] 11. And this crying of their blood for instant justice was at the present answered with giving them white robes, acknowledgements of their constancy, and perseverance in suffering, and consequently a present state of blisseful reward; this revenge of their blood being for a while, for some few years, deferred, till all the blood-guiltinesse of these Jews should be filled up, all the other Martyrs slain, James the Bishop of Jerusalem, &c. and then should the vengeance come on these impenitent obdurate persecuters, see c. 7. 9, 10, &c.

12. And I beheld, when he had opened the sixth seal, and lo there was a [note f] great earthquake, and [note g] the Sun became black as sackcloth of hair, and the Moon became as blood;]

[Paraphrase] 12. And at the opening of the sixth seal, in that roll there was a representation of Eclip∣ses of Sun and Moon, &c. figuratively to expresse great destructions, Ezek. 32. 7. Isa. 13. 20. Joel 2. 10. and 31. and ch. 3. 15.

13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her † 1.218 untimely figs when she is shaken of a mighty wind:]

[Paraphrase] 13. And the same was again signified by an appea∣rance of falling starres dropping down as the withered figges, those that are of a second spring, and come not to be ripe that year, but hanging on the tree in the winter, are frost-bitten, and with a great wind are shaken down and fall from the tree, Is. 34. 4.

14. And the heaven departed as a scroll when it is rolled together, and every mountain and island were moved out of their places.]

[Paraphrase] 14. And by the appearance of great, black, gloomy clouds, covering the whole face of the sky, not a star to be seen any more then the writing is discernible in a roll folded up, (see note on Luk. 4. a.) and by the earthquakes ver. 12. whereby many hills and islands were moved out of their places, Is. 34. 4.

15. And [note h] the Kings of the* 1.219 earth, and the great men, and the rich men, and the† 1.220 chief captains, and the mighty men, and every bond-man, and every free∣man [note i] hid themselves in the dens, and in the rocks of the mountains;]

[Paraphrase] 15. And the governors and great ones, of several de∣grees of power among the Jews, the Generals of the several factions among them, and every meaner person of all sorts, appeared in the vision to be in an horrible consternation:

16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the* 1.221 wrath of the Lamb:]

[Paraphrase] 16. And the guilt of the blood of Christ and Christi∣ans, which they had shed, and of which they wish'd that it might fall upon them and their children, now fell upon them, made them fly into vaults or caverns under grounds, and into walls, (according as it really fell out, and as it was foretold by the Pre∣phets, Is. 2. 19. Hos. 10. 8. and by Christ, Luk. 23. 30.)

17. For the great day of his wrath is come, and who shall be able to stand?]

[Paraphrase] 17. As seeing this inevi∣table vengeance now falling on them.

Annotations on Chap. VI.

[ a] * 1.222 V. 4. Kill one another] The great intestine broils a∣mong the Jewes, those especially of the Seditious and the Zelots, are at large set down by Josephus l. 4. and l. 5. De Bel. Jud. so great, saith he, that Vespasian on purpose deferred the siege of Jerusalem, that they might more easily be destroyed by their own then by the Roman's swords: see Luk. 21. 10. Thus about the twelfth of Nero, when Florus crucified (beside great multitudes of the ordinary sort) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eusebius out of Josephus, many myriads of the most honourable among the Jewes, there was, saith he, first in Caesarea, then in all Syria, such a disorder and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, terrible tumult, of those that dwelt in the countrey against those that inhabited

the cities, invading and laying them wast in a most ho∣stile manner, that one might see whole cities full of un∣buried carcasses, old men and children thrown dead together, women shamelesly uncovered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole Province full of inexpressible calamities. And the observation is once for all, Eccl. Hist. l. 2. c. 6. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seditions, and warres, and mischievous projects one upon the neck of another, ne∣ver left the city and all Judaea, till at last the siege came upon them. And at that very time when it came, three factions there were on foot among them, under three commanders, Eleazar, John, and Simon. And though Tacitus say that the approach of their enemy gave them peace one with another; yet Josephus, that was an eye-witnesse, relates it much otherwise, only that the three factions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were divided into two, by the oppression of the third, John upon the day of unleavened bread sending some into the Temple, under pretence of sacrificing, which kill'd Eleazar and butcher'd his party, and seised upon the Temple, where before Eleazar and his Zelots had fortified themselves. And however, though the seditious joyn'd a while to repell the enemy, yet they soon returned to their former feuds, and one faction fighting against the other, the weight and smart of both fell upon the communalty, who were plunder'd by each of them. More of these civil combustions, and the fearfull effects of them, we read of most notably in the time of the siege; when the scarcity began to pinch the besieged, then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 broke into all houses, tormented the possessors to bring out their provision. When mothers,† 1.223 saith he, snatch'd victuals out of their babes mouthes, in came the seditious, and snatch'd it out of theirs, and catching up the children which held fast the bits in their mouthes, and would not let them goe, they dash'd them against the ground. Those that, to prevent them, eat up what they had before they could come to them, they used with most horrid cruelties, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking themselves to be injured by them who thus rob bed them of their prey: And those that were ready to die through the famine, they would yet search more strictly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest they should have some food in their bosome, and only make as if they were famish'd, when they were not; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, horrible waies of torment did they use to find out food. And so true is that which is here said, of their killing one another, that saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they would run through those that lay alive (but ready to faint) before them, to trie their weapons. And the horridnesses of these practices of theirs upon one another was such, saith he, that if the Romans had delayed the work, the earth would have swallowed them up, or fire and brimstone would have fallen from heaven on them, as on Sodome. And though the whole faction of the Zelots were kill'd by Titus in the Temple (a part of which they fortified and defended) yet still after that, even to Adrian's time, we find mention of their frequent tumults, and butcherings of one another. But the particulars which are here in this place intimated, and the same Mat. 24. 6, 7. seem to be earlier then these, as being both here and there set before the famines, and pestilences, and earthquakes; all which, as they are both there and here mentioned, are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginnings of their ensuing calamities, the signes and forerunners of them. And many such slaughters there then were in the lat∣ter end of Claudius, and throughout Nero's reign, caused by seditions and tumults, from time to time suc∣ceeding one another, and famines in like manner conse∣quent to their seditious commotions; and so, as it is uncertain, so it matters not much in what point of time these here are placed. Only for the preventing of mistakes, we may proceed thus farre in defining of this time; that the famine here mention'd cannot be that foretold by Agabus, nor consequently can the slaugh∣ters here mention'd be any preceding that, if what is here said be by way of prophecie. For that famine foretold by Agabus came to passe in the second year of Claudius which was before S. John's banishment can be imagin'd to be: For that S. John was at Jeru∣salem about the sixth of Claudius appears by Paul's finding him there, Gal. 2. 9. at his coming up with Barnabas from Antioch to the Council there. And that Claudius did not banish the Jewes from Rome till after this, appears, Act. 18. where upon that oc∣casion,* 1.224 Aquila was but newly come from Rome ver. 2. at the time of Paul's being come from Athens to Corinth: and there must be some competent time intervening betwixt the Council and this: For after he separated from Barnabas, his businesse was in Syria, Cilicia, Derbe, Lystra, Phrygia, Galatia, Mysia, Troas, Philippi, Amphipolis, Apollonia, Thessalonica, Beroea and Athens. This banishment of the Jewes from Rome, Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius. And that Claudius did any act against Christians before they were involved in that expulsion among the Jewes, we have no ground or reason to affirm: But on the con∣trary Suetonius is clear, Claud. c. 25. that he banish∣ed the Jewes that followed Christ. Which makes it reasonable to assent to the judgment of Chronologers, that in this ninth of Claudius John was banish'd from Ephesus to Patmos; all parts of the Roman domini∣ons doing the same that was done at Rome. How∣ever, that John was not sent into Patmos before that famine, doth thus appear irrefragably; No manner of persecution fell upon the Christians from the Roman Emperor, or Proconsul, or Procurator, before they were stirred up by the Jewes, the fountains of all the persecu∣tions, saith Tertullian cont. Gnost. And the Jewes stir∣red not up the Gentiles untill, by the Apostles tur∣ning away from them to the Gentiles, they were in∣censed and provoked, Act. 13. 46. and that was after the death of Herod Agrippa, which was in the fourth of Claudius. And therefore supposing the exile of S. John to Patmos to have been toward this end of Clau∣dius's reigne, it is consequent that to that time also, and not before, these mutual slaughters must belong. And of this sort Josephus mentions very bloody ones, when the Sicarii raged in the time of Felix, Ant. l. 20. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And at the end of that chapter he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that many of the Priests were in distresse, and died for want; though because that famine seems to have been on the Priests only by the oppression of the high-priests, it is not cer∣tain that that is it which is here mention'd, but some o∣ther about that time, not particularly mentioned by him. And these slaughters wrought by these seditious persons as they are properly parallel to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginnings of pangs, Mat. 24. so are they to the second horse in this Vision. And presently after, the state of Judaea is so related by Josephus c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as their condition may well be represented in this Vision, v. 8. where the power is given to them to kill upon the fourth part of the land with sword, and hunger, and death, the Jewes never desisting from sedition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 until they kindled & accended a warre. And this will be a fit season also in which to place the crying of the souls beneath the Altar, which must be somewhat before the murther of S. James the Bishop of Jerusalem, set down after the death of Festus, (and before Albinus entred the province, c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) and said to have raised great grief and indignation in all that had any sense of justice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that were most just in the city, and

exact concerning the laws, took it very ill, saith he.

[ b] * 1.225 V. 6. A measure of wheat for a peny] Choenix is not any set measure, but hath often varied in several times, saith Waserus, Ant. Mens. l. 2. c. 3. and doth or∣dinarily signifie that proportion of wheat which will be sufficient for one mans food for a day.* 1.226 So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, it seems by the Gospel, Mat. 20. 2. the wages of a daies labour. And then the meaning of A choenix for a peny is, that a man's daies-labour shall but bring him in as much bread as he daily wanteth, all other necessaries for him, and even bread for his whole fa∣mily, being wanting; for the choenix was but the pro∣portion for one person. This signifies the beginning of a famine, the dearnesse of corn, as will be discerned if it be compared with the difference that is among us be∣tween the day-wages of a labourer, and the quantity of bread which is necessary for him; two pence in bread being thought largely sufficient for a single man's food, when yet his ordinary wages is five or six times as much: by which may be guess'd the meaning of a choenix of wheat for a denarie, viz. two peny-worth of bread (perhaps lesse) sold for a shilling, or every thing six times as dear as ordinary. And so this whole verse, and the rider of the black horse, with the ballance in his hand, is an embleme of dearth beginning, though not yet rioting upon them, and so is most proper to be applied to the famines in Judaea, foretold by Christ, Mat. 24. 7. which yet were none of them compara∣ble with those horrible streights of famine which befell them afterward in the siege, &c. See Note a.

[ c] * 1.227 V. 8. Death, and hell followed] By death here, and Hades (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destruction) along with it, the pe∣stilence is most probably signified, which follows the famines immediately, Mat. 24. 7. and so here in the end of this 8^th ver. (sword, famine, death.) Death sure is pestilence, and that some particular pestilence, soon after the famines forementioned. Yet will it not be amisse to observe how properly this word (which signifies mortality in general, without defining the way of it) may be also set to denote some other of those prodigious slaughters which after fell upon the Jewes, which could not be contained under either the sword or famine before mentioned. Of this sort there were many, that especially of the three myriads, that is, thirty thousand, which in a tumult at the feast of the Passeover were thrust and trod to death by themselves, as they ran tumultuously out of the gates of the Temple; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eusebius l. 2. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ d] * 1.228 Ib. Unto them] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 them here in the Plural seems to signifie the three last horses and their riders, and so to denote sword, and famine, and pestilence, the same that was mentioned by Christ, Mat. 24. 7. as the beginnings of their sorrow, or pangs of a farre heavier travail, which after followed: and so no doubt there was a completion of it, in such a degree as is here spoken of,* 1.229 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the fourth part of the land; whether that signifie to the destroying one tetrarchy or fourth part of the nation, (as it is cer∣tain it fell very heavy upon Galilee) or whether to the destroying very many in several parts of the nation, so that not all, but only a fourth part of the nation were thus visited by these destructions. This latter will seem the most probable, if it be applied peculiarly to that point of time which is parallel to the beginnings of sorrow, Mat. 24. And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the beasts, if that be the right reading, will signifie the prevailing of the beasts of the field, as a token and effect of a vastation in those places, where the sword, and famine, and pestilence had made such havock, that is, in that fourth part of the land. But the King's MS. reads not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the beasts, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fourth part of beasts, answerable to the fourth part of the earth precedent; and then the meaning will be, that this destruction fell upon the cattel as well as men, as either in warre, or famine, or pestilence it is wont to doe. This hath thus farre been said on supposition that what is described here belongs to the beginnings of sorrows,* 1.230 and not the bit∣ter pangs themselves. As for those, they were farre more sharp and wasting, and infinitely above this pro∣portion. The story is full of them. At the Passeover (to shew the just judgments of God in avenging on them the death of his Son, at that very time wherein they crucified him) no lesse then 300000, which came up to that feast out of all Judaea, were shut up in Jeru∣salem, as in a prison, in that close siege of the Romans, which made the famine so soon to rage most furiously; and this whole number, being but a small proportion to the infinite multitude more of those which were in the city before, (for by Cestius's computation of the 255000 and 600 sacrifices offered at one Passeover, at the rate of ten persons to one sacrifice, the number will be near ten times as great as this now named, besides the unclean that were excluded the sacrifice) were all, one and other, destroyed either by the famine, or by the seditious and turbulent among themselves, killing the rich 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under pretense they would betray the city, or by the pestilence, or by the enemy (when they were taken† 1.231 forraging for food, and cru∣cified great multitudes of them before the city) or at last taken captive by the besiegers. So that of those that fell by the famine and sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Jose∣phus de Captiv. l. 6. c. 44. (as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he there casts up the summe to an hundred and ten myriads, that is, eleven hundred thousand. And for the rest of the† 1.232 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seditious robbers and thieves, as they were by their own accused and appeached, they were all put to death by Fronto a Roman, after the taking the city; and of those that were still left, those which were tallest and 〈◊〉〈◊〉, they were reserved for the triumph. Then of the rest that were above seventeen years old, many were sent prisoners to the works in Aegypt, and many sent into the provinces to be destroyed in the Theatres, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, by sword and by wild beasts. And for all those that were under seventeen years old they were sold for slaves. And of these alone, saith he, the num∣ber was above nine myriads, that is, ninety thou∣sand.

[ e] * 1.233 V. 9. Under the Altar] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and c. 8. 3. must signifie the altar of incense (called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk 1. 11. but properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not of burnt-sacrifice, the whole place here represen∣ted from ch. 4. being the Sanctuary within the veile, where this altar of incense stood, that other of the burnt-sacrifice standing without in the court (see Note on Mat. 23. i.) and so 'tis clear by the mention of in∣cense, ch. 8. 3. To which purpose may be observed, what we find in* 1.234 Theophylact, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was used peculiarly for that censer which the Chief Priest once a year carried with incense into the Holy of holies, and that the standing altar in the San∣ctuary was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.235 And therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must not be rendred under the altar (as they that conceive it the altar of burnt-sacrifice, conceive also that the souls of the Martyrs doe here lie at the foot of the altar, where the blood, which is the life of living creatures, is wont to be poured out) but in the lower part of the Sanctuary, beneath the altar of in∣cense. Of this word see more in Note on ch. 11. a. As for the souls of those that were slain,* 1.236 by that phrase is signified their blood, (as the soul and the life is all one, and the blood is the life, Gen. 9. 4.) and the blood of the slain is the effusion of their blood, (as the blood of Abel) the sin of murthering them. The same is after express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.237 those that were slain; for of them in the Masculine gender, and not of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the

feminine, it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they cried saying, How long, &c. All which signifies no more but the sin of slaying the Christians, and the vengeance that in justice from God, and by the promise of Christ, was due to it: And the whole passage seems to allude to 2 Esdr. 4. 35. where the souls of the righteous ask in their chambers, saying, How long, &c. and the answer is, (as here) By measure hath he measured the times, &c. and, he doth not stirre them, till the said measure be fulfilled; and ch. 15. 8. Behold, the innocent and righteous blood crieth unto me, and the souls of the just complain continually, and therefore saith the Lord, I will surely avenge, &c. And so here the great persecutions and slaughters of the Christians wrought by the Jewes, added to their crucifying of Christ, provoked God's vengeance on them, which should shortly be poured out in fury, they still going on to slay more, James the Bishop of Jerusalem (known by the name of the Just) and others, whose slaughters, by their own confession, brought down that fatal destruction upon them.

[ f] * 1.238 V. 12. Great earthquake] Of the great earthquakes (in divers places, saith S. Luke) which were both in Asia and at Rome, see Eusebius in Chronico in the time of Nero, and Baronius, An. Chr. 68. Neronis 12. and so also of the Eclipse of the Sun; and of a starre or comet like a sword, that stood over the city, and con∣tinued a year, and of a great light, that shined about the Altar and the Temple at nine of the night, upon the feast of unleavened bread, for half an hour to∣gether, and of Meteors that were seen through all the region, and of an apparition in the clouds of chariots and troops of armed men encompassing the city, and many the like, see Eusebius Eccl. Hist. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. who calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prodigies manifestly fore∣signifying the approaching desolation, and sermons as it were of God himself, which is the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the signe of the Son of man appearing in heaven, Mat. 24. 30. And among these Meteors, the falling starres that are here described, v. 13. would go for no great rarity. But Arethas mentions some of the anci∣ents, who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem; and so it may well be understood, and by analogie all the rest also. See Note g.

[ g] * 1.239 Ib. The Sun became black] That the blacknesse of the Sun, and bloodiness of the Moon, and the falling of stars from heaven upon the ground, have a literal interpretation, of which they are capable, so as to note prodigies in the heavens, Eclipses and Meteors, &c. there is no doubt. But yet here they are sure brought to signifie something else. For if these words be com∣pared with Mat. 24. 29. to which they are perfectly parallel, it will appear that they are not a setting down the prodigies before the siege of Jerusalem, but that (that being set down, v. 15.) the darkning of the Sun, &c. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after that tribulation, or pressure. All the question is, whether these here be only a general re∣presentation of slaughters and blood-shedding, which (because, when they are excessive, they may cause clouds and meteors in the aire) are by some thought to be so express'd ordinarily in the Prophets, or whether they may not signifie the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon, and the whole multitude of that peo∣ple signified by the stars of heaven: And the latter of these seems the more probable (see Note on Mat. 24. n.) for thus in the Prophets of the Old Testament it is ordinary, as when we read, for the iniquity of the peo∣ple is the land darkned, and the like, that is, the glory and lustre of it destroyed. An eminent example, di∣rectly parallel to this, we have Isa. 34. 4. All the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their host shall fall down as the leaf falleth off from the Vine, and the fal∣ling figg from the figge-tree; and my sword shall be bathed in heaven. And all this but a representation of God's judgements upon Idumaea, as in the next words it followeth. And so the host of heaven, Dan. 8. 10. is set to denote the Jewes, which being supposed, the starres that here fall, will be the common people or multitude of that whole Nation, all express'd distri∣butively in the words that follow, v. 15. the Kings and great ones, and the rich, and commanders of thou∣sands, and the mighty, and every servant and free∣man: see Note on Chap. 8. c.

[ h] * 1.240 V. 15. The Kings of the earth] That this prophecy belongs to the Jewes, hath been cleared by other evi∣dences, and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be transla∣ted the Kings of the land, and signifie in this place those that had or assumed to themselves the greatest au∣thority among them, and not in any stricter sense Kings, or Heads of the people: for that notion is not appli∣able to any that were at Jerusalem at this point of time, to which this Vision refers, (see Note i.) And pro∣portionably must the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great men denote the principal that were then in the city.* 1.241 And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the commanders or officers in their armies,* 1.242 the leaders of the several factions, as will appear Note i. (being elsewhere used for Roman officers of their mi∣litia.) And then the rich men, the bond-man, and the free-man, make up all that were in Jerusalem at this time, express'd, as 'tis the fashion of the Scripture, by the several sorts of them.

[ i] * 1.243 Ib. Hid themselves in the dens] This hiding them∣selves in dens, or caves, is an expression of a great fear and consternation, and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear, and for the expectation of the things that were a coming on that people, and this there immediately attending the Gentiles treading down of Jerusalem, ver. 24. This makes it not so fit to apply it to their flying to the mountains, which was before the siege, or to those fears that were produced by the prodigies, the forerunners of the destruction, such as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the promi∣scuous noise or voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us re∣move thence, which was generally thought to signifie the departure of God from the Temple, adytis arísque relictus, for this still was before the destruction: but the passage to which this most punctually relates is that in the very time of destroying the city by Titus. For when the Temple was burnt, and the Priests hanged up, and upon an affront offered to Titus, (refusing to re∣lieve, or take quarter from him) the souldiers were per∣mitted to plunder and fire all; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or sedi∣tious go to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Palace, where many had laid up their wealth, drive out the Romans thence, kill eight thousand of them, four thousand Jewes that had gotten thither for shelter, plunder the place, and the whole lower city, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, retired to the upper city, Sion, the best fortified place, and there planted themselves. For the taking of this, Titus was fain to use engines of battery, and to that end to cast up works: And having done so, assoon as ever a piece of the wall was beaten down, of a sudden a strange fright and consternation took them, some crying out that the whole wall on the West was de∣molished, others that the Romans were entred, others that they saw them in the Towers; and such a change followed in the mindes of all their leaders, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, parallel to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.244 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings, and mighty men, and commanders here, that they that were just now in the greatest pride and rage, and contempt of their enemies, and by the deceits of false prophets suborned by them, endeavoured to make all confident that they should have successe, now trem∣bled and quaked, and sought which way to fly: upon which Josephus observes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the power of God upon impious men. For, saith he, the Tyrants of their own accords coming down out of their towers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quitted their garrisons, which otherwise no force could have been able to take. And a multitude of them endeavou∣ring to get away, but being not able to doe so, run into caves under ground, and into the foulest vaults, and so the Romans took the towers, and burnt the houses, kill'd a multitude in the streets, without any the least opposition. And so the city was taken, this being the last act of that bloody tragedy, as here this hiding in the caves appears to be attended immediately with these words,* 1.245 for the great day of his wrath is come, and who shall be able to stand? answerable to the Ro∣mans setting up their ensigns on those towers at this point of time, and celebrating their victory with shouts and singing, as Josephus saith; adding, that when Ti∣tus came and saw these towers thus madly forsaken by the Jewes, he wondred exceedingly, and left them standing for a monument of his strange successe, when he demolished all other walls of the city. After this the Romans making a narrow search in all the noisome vaults and caverns, they kill'd whom they found there. And John, one of the Generals of the seditious, being almost famish'd in a vault, begg'd quarter, and was taken out, and kept in prison: and so Simon son of Gioras, the other of their Generals, having gotten in∣to an inner vault, after some dayes his victuals failing, came out of the vault in his white stole and purple garment, and yielded himself to a Roman souldier that was left there. And him Titus reserved to be carried in triumph to Rome with him. And for the rest of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.246 seditious and rob∣bers, so call'd from their short sword, (that is, the re∣mainders of the two factions, the Zelots being before murthered by the former of them in the Temple) they were appeached by one another, and brought out, and either kill'd by the Romans, or kept to adorn the triumph, or sent as slaves into Aegypt, or in the se∣veral provinces set to fight with wilde beasts on the Theatres. So exactly true is it which is here said, that as the Kings and great ones,* 1.247 so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every servant and every free-man, did thus hide themseves in the caves, as the final completion of this destruction. And if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.248 the stones of the mountains, have any farther peculiarity of signification, it may fitly be interpreted of the walls of the Temple, where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers, from whence five days after they came out, being forced by hunger, and were brought to Titus, and put to death. To which purpose it is commonly known, that as the Temple is called the mountain,* 1.249 or hill, of the Lord, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stones may fitly signifie walls that are made of stone, and so may probably signifie Mat. 27. 51. the walls of the Tem∣ple, rather then the Tomb-stones. And if so, then their hiding themselves in the walls of the Temple, as Jose∣phus relates, will be literally expres'd by this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stones of the mountains; or if not, yet prophetically and mystically it may thus be signified, as that which follows,* 1.250 their crying to the mountains to fall upon them, is a prophetical expression to signi∣fie the sadnesse and direfulnesse of their present con∣dition.

[ k] * 1.251 V. 16. Wrath of the Lamb] The anger of the Lamb, and the great day of his anger here, v. 16, and 17. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thine anger, ch. 11. 18. are set to ex∣presse this vengeance on the Jewes, whereof the cru∣cifixion of Christ was so great and particular a pro∣voker. Hence is it that in the Gospel 'tis called the kingdome of God, and the coming of Christ, and in Jo∣sephus and Eusebius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divine visitation, Euseb. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, destru∣ction from divine vengeance, c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punishment from God, ibid. and all this from S. Luke,* 1.252 ch. 21. 22. who calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, days of vengeance from God, poured out upon them remarkably for what they had done unto Christ. And one phrase yet more eminent there is to the same pur∣pose, Rev.* 1.253 16. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the warre of the great day of God that ruleth all, that is, the bloody destruction which this just judgment of God brought upon them, for their crucifying of Christ, and persecuting and killing of Christians.

CHAP. VII.

1. AND after these things I saw four Angels standing on the four corners of [note a] the* 1.254 earth; holding the four winds of the† 1.255 earth, that the wind should not blow on the earth, nor on [note b] the sea, nor* 1.256 on any tree.]

[Paraphrase] 1. After the general view and description of God's vengeances on the Jews, suc∣ceed now the particular executions of them: and therein the first thing that was represented to me, was, Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction, who are therefore first to be mark'd (as the houses of the Israelites in Aegypt, that the plague may passe over them) and so secured before the vengeance break out upon them in common. This is here thus expres'd in vision; I saw, saith he, four Angels that had power to bring punishments, famine, &c. (foretold c. 6.) upon Judaea, but making stay before they would do it, not permitting any of these mischiefs as yet to break out upon them.

2. And I saw another Angel ascending from the East, having the seal of the living God: and he cryed with a loud voice to the four Angels, to whom it was given to† 1.257 hurt the earth and the sea.

3. Saying, Hurt not the earth, neither the sea, or the trees, till we* 1.258 have [note c] sealed the servants of our God in their foreheads.

[Paraphrase] 2, 3, 4. And whilst this was a doing, I saw another Angel coming on a message from Christ (intituled the East, or rising Sun, see note on Luk. 1. s. and Rev. 16. f.) with a writing sealed (an or∣dinance or commission from God) in his hand, that they proceed not to any such act of mischief, till the believers, or orthodox, pure, steddy Christians be sealed, that is, put into a safe condition, that they partake not in that destruction. And these that are thus sealed, and so-preserved, though they are a very small despicable number, in respect of the far greater number of those that were destroyed, onely a remnant, as Noah's fa∣mily of the old world, or Lot's of Sodome (see Luk. 17. 27, 29. and note on Mat. 24. k.) are yet fourteen myriads and four thousand, that is, a great number, (not precisely so many, or just 12000 and no more, of every tribe;) and these were by God's appointment to be secured, before the judgements were to break out upon that people.

4. And I heard the number of them which were sealed: and there were sealed an [note d] hundred and fourty and four thousand, of all the tribes of the children of Israel.]

5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Ne∣phthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

9. After this, I beheld, and lo a great multitude, which no man could num∣ber, of† 1.259 all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands,]

[Paraphrase] 9. After this immediately I saw all the orthodox, pure, constant Christians, whether Jewes or Gentiles, every where dispersed, of all nati∣ons, that had continued thus long under persecution of the Jewes, see v. 14. looking up with faith and constancy to Christ, attending this vengeance of God on the unbelieving Jewes, and owned, and acknowledged, and rewarded by God, as those that had stuck to the faith, and persevered constantly, Mat. 24. 13. though they had not resisted unto blood, Heb. 12. 4.

10. And cryed with a loud voice, saying, [note e] Salvation to our God, which sitteth upon the throne, and to the Lamb.]

[Paraphrase] 10. And these praised God for his deliverance (as the Martyrs called for vengeance c. 6. 9.) acknowledging all their delivery to be imputable, as a most remarkable act of mercy, to God the Father, and to Christ on whom they have believed.

11. And all the Angels stood round about the throne, and about the el∣ders, and the four* 1.260 beasts, and fell before the throne on their faces, and worship∣ped God,

12. Saying, Amen. Blessing, and glory, and wisdome, and thanksgi∣ving, and honour, and power, and might be unto our God for ever and ever, Amen.]

[Paraphrase] 11, 12. And a multitude of Angels stood waiting on God, and encompassing the Bishops of Judaea, (which were, together with the A∣postles, to be gone out of the Countrey at this time, and so to partake of this delivery) and they joyned with them in this rejoicing, and blessing of God.

13. And one of the Elders answered, saying unto me, What are these that are arrayed in white robes? and whence came they?]

[Paraphrase] 13. And me thought, one of the Bishops ask'd me, who I thought those were (or whence) that were in the white garments of unspotted innocence, v. 9.

14. And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.]

[Paraphrase] 14. And I told him I knew not, desiring him to tell me. And he told me, saying, These are the Confessors (though not Martyrs) ver. 9. that ventured their lives for Christ in the confessing him constantly.

15. Therefore are they before the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne shall dwell among them.]

[Paraphrase] 15. Who shall therefore live to enjoy, some tranquilli∣ty, and peaceable assembling, to serve him in the Church: see 2 Thess. 2. 1. and Rev. 5. 10.

16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any* 1.261 heat:]

[Paraphrase] 16. They shall no more be persecuted or restrained from assemblies: see Isa. 49. 10.

17. For the Lamb which is† 1.262 in the midst of the throne* 1.263 shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.]

[Paraphrase] 17. But live peaceably in Christ's fold (see Psal. 23. 2.) and having sown in tears, they shall now reap in joy the fruits of their patience and perseverance, (see Isa. 25. 8.) a peaceable time of serving God, (Such as the Christians had in the days of Vespasian and Titus, after the destruction of the Jewes.)

Annotations on Chap. VII.

[ a] * 1.264 V. 3. The earth] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the earth, or land, sig∣nifies not the whole world, but particularly the land of Palaestine, in many places of the New Testament, ac∣cording to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Hebrews, see Note on Mat. 5. b. and so in like manner the four corners of the land, Ezech. 7. 2. Thus saith the Lord God unto the land of Israel, An end, The end is come upon the four corners of the land. And so sure 'tis very generally, almost constantly, taken in this book, and accordingly is to be rendred, the land, and not the earth, as in the fifth commandement, and in the Prophets generally, the Hebrew is wont to be ren∣dred; and in the latter part of this verse, where 'tis set opposite to, or distinct from the sea, &c. it may pos∣sibly signifie Judaea, or that part of Palaestine.

[ b] * 1.265 Ib. The sea] If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sea here be taken for any part of Palaestine distinct from Judaea, it may then seem to signifie that part of the countrey which was near the sea, or lake of Genesareth (see Note on Luk. 8. c.)* 1.266 as Capernaum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the sea-side, Mat. 4. 13. in the borders of Zabulon and Neph∣thali. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the sea-side, v. 15. This sea was the sea of Tiberias, Joh. 6. 1, & 23. &c. 21. 1. the city Tiberias being by Herod built in the prime part of Galilee, saith Josephus, Ant. l. 18. c. 3. And so under this title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sea, Galilee may be de∣scribed, of which there was a Tetrarch under the Romans, and that different from the Procurator or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Governour of Judaea, Luk. 3. 1. as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the land and the sea, are set differing one from the other (see Note on Luk. 21. e.) And then for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every tree which is added,* 1.267 that also may signifie that countrey wherein the trees did principally grow, and that may be the tetrarchy of A∣byla, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Abylene region, Luk. 3. 1.* 1.268 for that, saith Josephus, and the region about that, which made up Lysanias's tetrarchy, was situate in Li∣banus, which is so famous in Scripture for trees. See Josephus Ant. l. 18. c. 4. But the truth is, all these together, land, and sea, and trees, may perhaps fignifie no more but the whole people of the Jewes, without any nicer consideration of different countreys in it.

[ c] * 1.269 Ibid. Sealed the—in their foreheads] This sealing in the forehead is the same that is mentioned in the prophet Ezechiel, c. 9. 4. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is thought, either for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the law, or for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repentance (and so

Theodotion renders the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a signe, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the letter Tau, noting the promise of de∣liverance that is ascertain'd to such penitents or obedi∣ent servants of God when all others are destroyed, for that this is the use and meaning of sealing, see Note on Ephes. 4. g.) And that this was most remarkable among the Jewes at this time,* 1.270 appears, not only by the frequent mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that escape, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deliverance or salvation, often shewed to belong to this matter, and again by the plain prediction of Christ, one shall be taken and another left, and many the like; but by that passage in story (mentioned on Mat. 24. 26.) how Gallus having sat down and besieged Jerusalem, neglected many op∣portunities of taking it, and in the very next month raised the siege, recalled the army again, by which means the Christians that were in the city, remem∣bring Christ's words, When you see Jerusalem encom∣pass'd with armies, then let them that are in Judaea flee to the mountains, (and perhaps admonished by the voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us go hence, thus un∣derstood) immediately removed out of the city, and indeed out of Judaea, and went to Pella (see Euseb. Hist. Eccl. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) and were dispersed some in Europe, others in Asia (see Note on Ioh. 7. d.) and at Titus's besieging the city there was not one Christian left in it.

[ d] * 1.271 See Josephus de Bell. Jud. l. 2. c. 22. &c. and Note on Mat. 24. g.

V. 4. Hundred fourty and four thousand] This number of an hundred fourty and four thousand, or the proportioning it so equaliy between twelve Tribes, must not necessarily be taken in a literal sense, that there were just so many Christians in Judaea, that went out and were delivered at the time of the approach of those judgments, or those so equally divided by Tribes; but (as in Prophecies 'tis ordinary) a certain number for an uncertain, and an obscure representation made: And perhaps all that is to be understood by, or con∣cluded from this number, is no more but the demon∣stration of the truth of what Christ had said, in an∣swer to the question,* 1.272 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whether the number of the Jewes which should escape were, in proportion to the others, a small or great number. For there is advise to them of entring in at the streight gate; and so also the Prophet's frequent mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the remnant that should escape, doth demon∣strate, that of the Jewes there should not be found many in proportion which should be delivered from this wrath to come, by escaping out of that wicked ge∣neration. For though Christ after his own ascent left his Apostles to preach over all the cities of Judaea (to rescue them yet, if it were possible) before this ven∣geance should break out upon them; yet it seems by his own prediction Luk. 18. 8. that after all this there should be found but little faith, that is, few believers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the land of Judaea, at the time of the Son of man's coming in judgment upon this people; few of that nation would sincerely repent and come in and adhere to him. There were indeed many of that nation which received the faith, three thousand converted at one sermon of S. Peter's, Act. 2. 41. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as 'tis there said ver. 47.) every day there was a propor∣tionable addition of them, and so the Bishop of Jeru∣salem tells Paul, Act. 21. 20. that there were many myriads of believing Jewes there. And Eusebius, mentioning Justus the third Bishop of Jerusalem, faith, that he was one of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the so many myriads of Jewes that believed in Christ at that time, l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (and accordingly the number which is here said to be sealed, comes to above fourteen myriads, which is no small number.) But yet of all these it must be observed, First, that many of the believers, being al∣so zealous for the law, Act. 21. 20. fell out with the Apostles and Christianity it self when it came in com∣petition with the Mosaical observances, and fell off to the Jewish and Gnostick part, when the persecutions fell upon the orthodox Christians, and accordingly were after destroyed with the unbelievers at this coming of Christ. Secondly, these many were yet few com∣paratively, or in proportion to the farre greater num∣ber which held out obdurate, or else, as temporary pro∣fessors, fell off again in time of persecution for the faith. And this will appear to be very fitly express'd here by this number of an hundred fourty & four thousand. For, for the multitude of that people, we may make some guesse at it, 1. by the account which Cestius brought Nero. He, when he had that Prefecture, being willing to give Nero an advertisement of the strength of that nation (because Nero so contemn'd it) labour'd to make use of the High-priest's Arithmetick to that pur∣pose, and he did it thus. At the feast of the Passeover they numbred the sacrifices that were brought to Je∣rusalem at that time, and found them to be 25 5600. Now of those Paschal sacrifices it must be remembred, that each of them was eaten by a society, consisting perhaps of twenty, but at 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 man∣ner had befaln in the night, all that were under any in∣fection, &c. these were excluded from that former num∣ber, & in the account must be added to it: & then 'twill 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 disproportio∣nable 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.

[ e] * 1.273 V. 10. Salvation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the saved. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the remnant, (see Rom. 11. 26. and Note on Rom. 13. b.) and then the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvation to God will be obvious, the imputing this de∣liverance 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 represen∣tation 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 san∣ctuary.)

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* 1.274 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* 1.275 with fire from the altar, and cast it† 1.276 into the earth: and there were [note b] voices, and thundrings, and lightnings, and an earthquake.]

[Paraphrase] 5. And as an effect or con∣sequent 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* 1.277 followed hail and [note c] fire mingled with blood, and they were cast upon the† 1.278 earth:* 1.279 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 destructi∣on 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 up∣on 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 emi∣nent 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 was a bitter pernicious one to those that joyned in it, brought a force from the Romans, slew a great multitude more in those parts of Galilee.

12. And the fourth Angel sounded, and the third part of the [note g] sunne was smit∣ten, and the third part of the moon, and the third part of the starres, so as the third part of them was darkned, and the day† 1.280 shone not for a third part of it, and the night likewise.]

[Paraphrase] 12. And upon the soun∣ding of the fourth, I saw the representation of a great judg∣ment falling upon the holy city, a siege and attempt on Je∣rusalem it self.

13. And I beheld and heard an* 1.281 Angel flying through the midst of heaven, saying with a loud voice, [note h] Wo, wo, wo to the inhabiters of† 1.282 the earth, by rea∣son of the other voices of the trumpets of the three Angels which are* 1.283 yet to sound.]

[Paraphrase] 13. And a Prophet de∣nouncing three horrible woes against the whole nation, which should particularly be set down in the three repre∣sentations which should be ushered in by the three other Angels still behind, which would not be long before they sounded; the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem, the second to that siege it self, the third to the sad events following it.

Annotations on Chap. VIII.

[ a] * 1.284 V. s1. Silence in heaven] The manner of offering of incense is here described by way of vision, the High∣priest offering it upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within the Tem∣ple, the Priests shouting and blowing with the Trumpet, and the people mean-while praying without by them∣selves, every one silently in the court; which prayers of theirs are supposed to go up to God with the incense, v. 4. (a description of this see Note on Luk. 1. 10. e.) These prayers of the people are here first set down by the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, silence in heaven for half an houre,* 1.285 the Temple being sometime express'd by heaven, sometime by the host of heaven, that is, the Sun, Moon, and Starres (see v. 12.) and the silence there being the private prayer of the people in the court, Luk. 1. 10. and the time of half an houre being the space that those prayers used to continue, while the Priest continued within at the Altar in the Temple, and after which he used to come out, and pronounce the blessing on the peo∣ple, and dismisse them, but till then they stayed and prayed, see Luk. 1. 21. And if beside this primary and literal, any secondary mysticall sense of this phrase, silence in heaven about half an houre, need to be observ∣ed, it may not unfitly be this, that it denote a short amazement in the faithful persevering Christians, joyn∣ed with an awful reverence of the Divine Majesty, and compassion of their native countrey, upon the apprehen∣sion of the calamities now to be inflicted. These might justly provoke a sadnesse and an amazement. But

then the consideration of God's glory, arising out of this his justice upon the impenitent, and also of the merciful deliverance of the faithful, not only from this misery, but even by means of this misery, (the destru∣ction of the persecutors being the release of the perse∣cuted) these make the amazement and compassion not to remain long, and so the silence to be for a short space. But this by the way, as a descant, not an in∣terpretation. Then next, the trumpetting of the Priests, the sonnes of Aaron, Ecclus 50. 16. is here express'd by the seven trumpets given to the seven Angels,* 1.286 v. 2. then the High-Priest's offering the incense is de∣scribed by the other Angel having the golden Censer, &c. v. 3. And all this representation was here fitly set in the Vision to signifie the prayers of the true faithful Christians, and their acceptance with God, to which is consequent their deliverance; while all other the im∣penitent unbelievers have this vengeance poured down upon them, nay, as an effect of the hearing these prayers of the godly (though they prayed not for judgements on the rest) is the very vengeance on the wicked,* 1.287 who persecute the godly, (as when Abel's blood is said to cry to heaven for vengeance against Cain,) for so every where most bitterly did the Jewes persecute the Christians. See Note on c. 2. b. & Gal. 6. 12.

[ b] * 1.288 V. 5. Voices and thunderings and—] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voices and thunders are all one (from the equivocalnesse of the Hebrew word, which signifies both) hath been often said; and so here, by these two words there is no more meant then either of them would have imported, thunder; to which lightning and earthquake are fitly joined, to signifie in general the judgements of God, and vengeance on this people, which are more specially described and represented un∣der the sounding of the seven trumpets that follow, and the productions of each of them. And though the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or earthquake here mentioned, may fitly signi∣fie the commotions and stirres which are prefigured by the three first Angels, (see Note c.) yet this verse here, belonging equally to all that follows, and not peculi∣arly to those three, will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described, (& so the earthquake will signifie a shaking, preparative to a fall and desolation) then by any such propriety of the earthquake, be thus confined.

[ c] * 1.289 V. 7. Fire] What is signified by the soundings of the three first Angels here, will be guess'd by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire, observable in each of them here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire join'd with the hail precedent, (and then blood superadded to both of them) A mountain bur∣ning with fire, v. 8. and a starre burning as it were a lamp, v. 10. Now there is nothing more fitly resembled by fire, then sedition or rebellion is. All kind of con∣tention being indeed a fire, & ordinarily styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a combustion: but the greater it is, as rebellion is of all others the greatest, the better it deserves that title: & this, because as a little fire sets a whole house, a whole kingdome, a whole world on fire, Ja. 3. 5, 6. and be∣ginning from very small sparks ascends quickly into a very great flame; so sedition began by one, secretly steals on and encreases, draws whole multitudes unto it, and then, as fire also, devoures and destroyes where-ever it comes, layes all waste before it. Now it is observable in the Jewish records of those times, how full the hi∣story is of two sorts of most violent disturbers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Seditious and the Zelots. And though the fire here might properly enough belong to either of these, yet it is very fit to make a distinction between them in the predictions here, as we know there is in the histories of them. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sedi∣tious, stirred up rebellion against the Romans, preten∣ding and designing to cast off that yoke of their Con∣querors, under the conduct of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, false Christs, which undertook to redeem Israel out of their slavery. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelots exercised tyranny, and all manner of cruelty upon their own countrey∣men. The latter of these were immediately before the siege, and in time of the siege, and are described by the Locusts most fitly, c. 9. 3.* 1.290 But the former, the Sediti∣ous, which raised those stirres and tumults, which caused the Romans to send armies to the subduing of them, and so were the foundation of that bloody wasting warre, and by several degrees promoted it, are the subject of this part of the Vision, upon the sound∣ing of the four first Angels. Of this sort was the Aegyptian Impostor mentioned Act. 21. 38. and more largely by Josephus (Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21.) who led after him to mount Olivet thirty thou∣sand men, meaning from thence to force his passage into Jerusalem, and seise upon the Roman guards, and possess himself of the city, but was prevented, and discomfited by Felix about the end of Claudius's reign. But this is somewhat too early to be referr'd to here. That which seems most probable is, That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture, and the Jewes sufferings under him, then under Gessius Florus his successor, as also the spoiling of Galilee by Sestius Gallus Prefect of Syria, to which fitly follows the siege, and attempt of Gallus on Jerusalem, the impor∣tance of the sounding of the fourth trumpet. Under Albinus and Florus the Jewes were much grieved and provoked, and brake out into seditions: see Joseph. Antiq. l. 20. c. 9. and De bell. Jud. l. 2. c. 13. and so forward. Upon this the warre began in the second year of Florus's Procuratorship, in the twelfth of Nero, saith Josephus, Ant. l. 20. in the last chapter. This Florus having exercised much cruelty on the Jewes in Caesarea, on occasion of a sedition there (De bell. Jud. l. 2. c. 25.) cometh with an army to Jerusa∣lem, kills a great many, takes and scourges many of the best and noblest of the Jewes, and hangs them up. They of Jerusalem send their complaints to the Go∣vernour of Syria, Sestius Gallus; he sends Politian to see how it fared with them; Politian meets King Agrip∣pa coming from Alexandria, enters Jerusalem with him, sees and returns an account to Sestius Gallus, upon which they hope for relief from him, but in vain. King Agrippa makes an Oration to quiet them, and perswade them patience, subjection to the Romans, and obedience to Florus, till the Emperour should send another in his stead: Upon this Oration they break out violently against the King, reproach him, and drive him out of the city. About the same time they seise upon the fort called Massada, kill the Romans, and put in a garrison of their own; and Elea∣zar son of Annas the high-Priest rejects the Emperor's sacrifices, and refuseth to offer them according as was wont. The chief men, and all that loved peace, be∣took themselves to the upper city; the forces of the Se∣ditious seised on the lower and the Temple, from thence brake in upon the upper, burnt the high-Priest's house, and King Agrippa's palace, took the tower call'd An∣tonia, kill'd all the garrison of souldiers there. At the same time there is a great slaughter of Jewes in Caesa∣rea, and the Jewes over all Syria rise up against the people of the countrey, and great slaughters are com∣mitted on both sides, Jos. l. 2. De bell. Jud. c. 13. &c. This occasions Sestius his coming with a great army in∣to Palaestine, and after the destroying of some towns of the Jewes, he besieges Jerusalem at the feast of Taber∣nacles. This siege of Jerusalem being the close of what befell the Jewes, by reason of the Seditious, may most fitly be resolved on to be the interpretation of the smi∣ting the third part of the Sun,* 1.291 Moon, and starres, so as to dark••n them, and diminish the lustre both of day and night, which are all but phrases to signifie a pres∣sure

and a sad condition which befell Jerusalem. But because the city was not to be taken by this siege, but by the especial providence of God, Sestius against all reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Josephus, raised this siege, by that means to give opportunity to the believers to obey Christs directions, Luk. 20. 21. and to fly out of Judaea to the mountains, and withall, to make the judg∣ment far more terrible on the rest,* 1.292 (by the famine that after followed) then it would have been if it had at this time been taken (as easily it might have been) there∣fore follows in this point of time, most fitly, the An∣gels flying through the midst of heaven, v. 13. and crying, Wo, wo, wo to the inhabitants of Judaea, by reason of the other voices of the trumpets of the three Angels which are ready to sound. Upon which, saith Josephus, before the coming of the fatal final siege, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many of the eminenter Jewes, as from a ship ready to sink, swame out of the city. Thus saith Eusebius l. 3. c. 5. that there was an Oracle, or Prophecy, delivered to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good men, or Christians, that they should go out of the city before the warre should rage, and go to Pella; and so Epiphanius De pond, & mens. that before the city should be taken by the Romans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the believers were warn'd by an angel (as here it is an angel flying) to go out of the city, which was now ready to be utterly destroyed.

[ d] * 1.293 Ib. Green grasse] What is here distinctly meant by the green grasse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can be but conjectured; and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are de∣scribed by a fire, (as here) falling and devouring every green tree, and every dry. What is the meaning of this, appears, ch. 21. 3. I will cut off from thee the righteous and the wicked; where the righteous are evi∣dently described by the green, as the wicked by the dry tree. Thus Luk. 23. 31. it proverbially signifies, If they do these things in a green tree, what shall be done in a dry? If the righteous scape so hardly, where shall the ungodly and sinners appear? And the elegance and significancy lying not in that of the tree, but of the greenness, that doth as fitly hold in the grass, as the tree. And thus it is clearly used, c. 9. 4. where the grasse and green thing & tree are opposed to those that have not the seal of God in their foreheads, and so are the righteous opposed to the impenitent, and particularly the Christians in Judaea, on whom the violence of these tumults and seditions fell heavily, as those which were hated by the Jewes, and which would not take up arms with them, and join in their seditious' practices.

[ e] * 1.294 V. 8. Third part of the sea became blood] That the tumults and rebellions of the seditious are here repre∣sented by these three first Angels, is more manifest then what those seditions particularly were which are de∣noted by each of them. Our Saviour saith of these times, that many should arise, and deceive many; and the event hath confirmed it. At every turn some or other arose and undertook to lead them out, and no∣thing is to be met with in the stories of these times but the raising of seditions among the Jewes, & the coming of the Romans to suppresse them. And therefore it is not needful to distribute these several representations of the three first trumpets, and apply them severally, but to understand them in grosse of this matter. Yet sup∣posing (what hath been shew'd, Note b. on c. 7.) that the sea here (noting the sea or lake of Tiberias) may signifie Galilee, it will be commodious enough to un∣derstand this of that sedition raised in Galilee, which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time, saith Baronius cut of Josephus, he subdued the Galile∣ans, Gentem fortissimam, totius Palaestinae potentissi∣mam & munitissimam, the most valiant, powerful and best fortified countrey of all Palestine. Which action of his being so considerable & remarkable for the slaugh∣ter of above an hundred thousand, and the carrying a∣bove fourty thousand Jewes captive, may fitly be here represented under the third part of the sea becoming blood,* 1.295 and the dying of the third part of the creatures, that is, Jewes, in the sea, that is, of Galilee, and the third part of the ships, that is, of the cities, which are to a countrey as ships to a sea, the places wherein men live and •• affick, and wherein they are fortified against enemies, as by ships against the violence of the sea. And this slaughter falling upon the whole region of Ga∣lilee, and not only on the cities thereof, may probably be meant by the Vision that follows the sounding of the third Angel also, the starre that burnt, and fell upon the rivers and fountains, which are to the sea as towns and villages to the cities, and of which a third part became wormwood, v. 11. And if it be necessary to define who it was who is described by the great starre from heaven, burning as it were a lamp, it may fitly be affirmed to be Josephus the son of Mattathias, the leader of those of Jotapata; but this not personal∣ly, but he and his forces together, who made a very va∣liant resistance to Vespasian's army, but by doing so brought great slaughters upon them, as is particularly and exactly set down by Josephus, l. 3. De bell. Jud.

[ f] * 1.296 V. 11. Wormwood] Wormwood is in Scripture some∣times used to expresse that which infecteth others, infu∣sing its bitternesse into them; and so it may signifie any impostor that seduceth and draws others after him, as any of those seditious Captains did to their destruction. Sometimes it is used to signifie any bitter effect, any heavy calamity: and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea, as appears by Josephus's story, De Bell. Jud. l. 2. and 3.

[ g] * 1.297 V. 12. Third part of the sunne was smitten and the—] That the Temple is described and expressed generally in the Scripture by an host, hath been former∣ly shewed, Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly ex∣press'd by the Sun, Moon and starres, will be easily consented to, when we but remember that those are cal∣led the host of heaven, and that the Temple is common∣ly a representation of heaven, and sometimes represen∣ted by it (see ver. 1.) and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel. Then that the particulars of Sun, Moon and starres are severally mention'd, rather then the heaven the aggregate body, is by that ordinary manner of speaking among the Hebrews, which expresse the whole by enumeration of the several parts of it (see Note on 2 Pet. 3. e.) And so here it may possibly de∣note the service of the Temple, which was performed by night, (ye that by night stand in the courts of God, saith the Psalmist, the watches being then kept) as well as by day, which is here also mention'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the night, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day; which could not severally have been mention'd, had not the Sun for the day, and the Moon and starres for the night, been accordingly mentioned also. And if this be it, then when 'tis said, that the third part of these was smitten, the meaning must be, that an heavy di∣stresse now fell upon the Temple, and the service of God there was shrewdly disturbed by this siege, but not (at this part of the Vision) wholly destroyed. But besides this there is another interpretation, of which the words are more clearly capable, so as the Sun sig∣nifie the Temple, the Moon the City, and the starres all the people, and all together the whole nation, (as in Josephs prophetick dream, the Sun, Moon and Starres are all the family of Jacob) against which here the woes are denounced, v. 13. according to the words in Jo∣sephus, Woe, woe to the city, and the people, and the

Temple (see Note h.) And this seems the more proba∣ble interpretation. See Mat. 24. Note n.

[ h] * 1.298 V. 13. Wo, wo, wo,] Concerning this Angel flying in the midst of heaven, and crying with a loud voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Woe, woe, woe to the dwellers in the land, the story is remarkable in Jo∣sephus (and out of him in Eusebius l. 3. c. n.) which he sets down as a prodigy, presaging that destruction of the Jewes: There was, saith he, one Jesus Jonne of Ananias, a countrey-man of mean birth, ••our years before the warre against the Jewes, at a time when all was in deep peace and tranquillity, who coming up to the feast of tabernacles, according to the custome, be∣gan on a sudden to cry out, and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. a voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against bridegrooms and brides, a voice against all the people. Thus he went about all the narrow lanes, crying night and day, and being ap∣prehended and scourged, he still continued the same language under the blowes without any other word. And they on this supposing (as it was) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it was some divine motion, brought him to the Roman Praefect: and by his appoint∣ment being with whips wounded, and his flesh torn to the bones, he neither intreated, nor shed t••ar, but to every blow, in a most lamentable mournful note, cryed out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land here being the land of Judaea,* 1.299 the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inhabitants of the land is as truly agreeable to the Jewes, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one also. 'Tis onely far∣ther 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 men∣tioned as past, ch. 9. 12. the second and third, ch. 11. 14. see Note on ch. 11. e. And so what is here repre∣sented 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 'tis more perfectly parallel to that passage out of Josephus and Eusebius, which was a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or prodigie, to fore••signifie that destruction, and not the destruction it self.

CHAP. IX.

1. AND the fifth Angel sounded, and I saw* 1.300 [note a] a starre fall from heaven unto the earth: and to him was given the key of the† 1.301 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* 1.302 furnace; and the Sun and the aire were darkned by rea∣son 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† 1.303 upon the earth, and unto them was given power, as the* 1.304 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† 1.305 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 provi∣dence 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 great∣est and richest men, and that is ••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* 1.306 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 prey∣ed 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 peo∣ple, 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 dis∣claim 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. † 1.307 One woe is past, and behold there come two woes more* 1.308 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 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† 1.309 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 de∣termined 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 thou∣sand thousand, and I heard the number of them.]

[Paraphrase] 16. And methought their armies of horse-men were pre∣sently 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, ha∣ving [note g] breastplates* 1.310 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 re∣presented to me with breast-plates shining like flaming fire, and their aspect most ter∣rible, 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 re∣pented 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 impe∣nitently in all their bloodi∣nesse that they had been guilty of upon the Christians, their sorceries, (see note on Gal. 5. d) yea and their abominable un∣cleannesses and rapines; they were no whit the better for all that had yet befall'n them.

Annotations on Chap. IX.

[ a] * 1.311 V. 1. Starre fall] For the understanding of this en∣suing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the starre which had fallen from heaven, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in the Praeter, not Present tense. This in all reason must relate to ch. 8. v. 10. where we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there fell from heaven a great starre: who that was, was de∣sined most probably ch. 8. Note e. viz. the army of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or seditious under Joseph the son of Mattathi∣as, that defended themselves against Vespasian in the city Jotapata. For from these sprang the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelots, so much spoken of in Josephus, the forerunners and hast∣ners of the woes foretold in the end of the last chap∣ter, and which made the latter siege so extremely mi∣serable, 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 main∣tenance 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 coun∣trey, 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 slaugh∣ters 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 Jerusa∣lem that they ever felt, and caused the siege that atten∣ded to be then much more cruel, the famine more sharp, and the destruction more terrible, then it could have been if Sestius Gallus had continued the siege and taken them. And to make the condition yet more un∣happy, whilst these Zelots raged so within the city, the Sicarii were as unruly without; and so as it was most unsafe to remain within, because of the Zelots, so in case they made any shift to get out of it, they fell into the hands of the cut-throats, under John, who desiring to set himself up for a King, spoil'd and slaughter'd all, and at last was by the Zelots advanced and set over them.

[ b] * 1.312 V. 4. Was commanded them] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it was said is a proper word to signifie a command of God's, appears by Mat. 5. where the precepts of the De∣calogue are set down in this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was said to them of old. Now all the wise and graci∣ous acts of God's providence, in protecting his servants, and restraining the malice of their enemies, is the most properly thus express'd, his will being of the same force to produce the effects as his commands ought to be. And accordingly that is here meant, that by God's wise disposal so it was, that in the judg∣ments that fell upon Jerusalem by the Zelots, the Christians suffered not: For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem, and fled to Pella. (see Note on ch. 8. c.) and so when the Zelots came to Jerusalem, im∣mediately before the siege by Titus, the Christians were gone out of their way, and all their violence fell on the unbelieving Jewes, which accordingly continued there.* 1.313 And these are express'd by the phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as many as had not the seal of God on their foreheads (see ch. 7. c.) as the Christians by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grass, and every green thing, and every tree, (see Note on ch. 8. d.)

[ c] * 1.314 V. 5. Tormented] The famine, which the plunder∣ing of the Zelots was to produce, is here very fitly ex∣press'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being tortured, as that is op∣posite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 killing, because famine, as the tor∣ture, is a lingring racking death, doth not dispatch men easily or quickly, as the sword doth, but (as it were breaking one limb after another) tearing of the flesh from the bones, consuming and emaciating them. And indeed of the time of the siege, it is literally affirmed by Eusebius, out of Josephus, that these Zelots or Sediti∣ous Jewes in Jerusalem, tearing every man's victuals from him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, l. 3. c. 6. invented cruel ways of torture to finde out food, when it was concealed from them by the pos∣sessors, or on conceit that it was concealed where in∣deed it was not. And he mentions some of their inven∣tions of torment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. A most horrible cruelty not fit to be trans∣lated: and, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'twas terrible even to hear what some men suffered, to make them confesse but one loaf of bread, when they had no more, perhaps not that. These he ordinarily styles there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the tormentors; and so that makes this repre∣sentation here the more proper, and fit to expresse this matter of their plundering.

[ d] * 1.315 V. 6. Seek death] That which is here said, that men shall seek death, and shall not finde it, is a most pro∣per expression of a lingring tormenting death, and so of a famine, (which is most eminently such) and of such vastations and plunderings which leave men life, but nothing to support or sustain it; and such was the effect of the cruelty of these Zelots at this time. The very thing here said is after, in the time of the siege, set down by way of story or relation of the fact by Euse∣bius, l. 3. c. 6. out of Josephus. That when the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or seditious, were so lavish of their swords, that they would kill men, runne them through, only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to try their swords, or to keep them in ure; yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when any being ready to famish desired them to lend them their hand and their sword, to put them out of their pain, they through arrogance and scorn of their miseries rejected their beseechings, and left them to the famine to use them more cruelly.

[ e] * 1.316 V. 11. Apollyon] That Apollyon here signifies the Devil, is apparent by what is affirmed of him in the for∣mer part of this verse, that it is the Angel of the bottom∣less pit. And accordingly the famous God of the Hea∣thens called Apollo a word so lightly changed from this) must be resolved to be the Devil, this destroying An∣gel, as he is oft called in Scripture, imployed altogether in destructions and mischiefs. To which purpose the 12. chap. of lib. 5. of A. G••illius is worth considering, where having taken notice of two antient names of Heathen Gods, Dijovis and Vejovis, and having deduced the for∣mer from an Original which signifies b••n••gne or help∣ful, he determines the latter to belong to a God, qui non juvandi potestatem, sed vim nocendi haberet, which had not the power of helping, but the force of doing mischief, adding that the image of this God is found to have Ar∣rowes in the hand, prepared for slaughters and destructi∣ons; &therefore Apollo is thought to be signified by that title. To which purpose, faith he, it is considerable that that Virgil, a man very greatly skilled in antient know∣ledge, doth in his Georgicks deprecate Numina laeva, the unlucky, or hurtful, deities; signifying thereby quan∣dam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem, that such kind of Gods had the vir∣tue, or faculty, of hurting, but not of helping any; and of them Apollo is the onely one named there, by that Poet,

—(siquem Numina laeva sinunt, auditque vocatus Apollo)

who must be sacrificed to, to avert any evils from them.

[ f] * 1.317 V. 14. Euphrates] What is here meant by Euphra∣tes is somewhat uncertain. It may signifie literally that known river; for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates; and Philo in his Embassy mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the armies reaching to Euphrates. But in the style of these Visions it may also signifie somewhat else: For the River Euphrates we know, is that which runnes through Babylon, and so that great river is fitly set to denote that city, as we ordinarily finde Tyber to be used for Rome, the Sea for Galilee the Region which it belongs to, and many the like. Now that Babylon in these Visions signifies Rome hea∣then, will be hereafter shewn, Note on c. 18. a. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie (not in, but) at, or about Rome,* 1.318 which being the Seat of the Empire, the great changes and affairs concerning the Empire are fitly ex∣press'd by this phrase; and so we shall see Euphrates used c. 16. 12. for the city of Rome. Next it must be remembred, that the Angels being the Officers and Ministers of God, to execute his will, to inflict punish∣ments, &c. the Roman commanders under Vespasi∣an, that were such instruments in destroying Jerusa∣lem, are accordingly call'd his Angels. And so fre∣quently this destruction of Jerusalem is express'd by Christ's coming with his Angels, visiting with or by these officers or instruments of his.* 1.319 And of these, it seems, there were four principal ones, or else this certain number is used for an uncertain, as the fourth and third part of the land are not to be thought that proportion exactly measured or numbred.

Lastly,* 1.320 the binding of these Angels must signifie the detaining or stopping of them from doing that work. And so the plain meaning of this verse will be, that upon occasion of the affairs of the Roman Empire, the Roman armies were stopt a while from their purpose of besieging Jerusalem. And thus it is evident in the story. When the Zelots, after Vespasian's subduing of Galilee, fled riotously into Jerusalem, and wrought those mischiefs there, (set down in the former part of this Chapter,) and Vespasian seeing the Jewes by their civil broiles destroy one another, he made no great hast to set about the siege, till some multitudes that fled out of Jerusalem came and besought him, that he would in meer pity come and take them, and rescue them from this scourge of Scorpions, the Zelots. Vespasian upon this prepared to go up against Jerusalem with all his forces; but (which is the thing here foretold) hearing of the death of the Emperor, deferr'd this expedition, faith Josephus De bell. Jud. 1. 5. c. 6. expecting to see how the Empire would be disposed of. And not only so, but Mutianus President of Syria, and a chief Pro∣moter of Vespasian to the Empire, went out from Syria with a great body of horse and foot into Italy, and came to Rome with them the next day after Vitellius was conquered and stain; see Josephus De bell. 1. 5. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Titus also and Agrippa were sent to Rome, faith Baronius, Anno Ch. 70. in fine. And* 1.321 so Tacitus as well as Josephus faith that Titus was sent by Vespa∣sian from Syria to Rome, to congratulate Galba's promotion to the Empire, and receive directions about Judaea; but hearing of his death as he went, returned to Syria. And in brief, the changes being so great and many after the death of Nero, and no settlement in the Empire, (Galba, Otho, Vitellius coming all to the Em∣pire and parting with it again in so short time) it is Jo∣sephus's observation, that the Roman armies remained in suspence what to do, (that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bound here) and neglected their affairs in Judaea, thinking it unseasonable to attempt other nations when there were such disquiets at home, Jos. De bell. 1. 5. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But within a while, Vitellius being kill'd, and his party overcome, Vespasian is chosen Emperor, being then at Alexandria in Aegypt: And the Empire being soon confirmed on him, he immediatly betakes himself to the finishing his businesse in Judaea, having seasona∣bly concluded his affairs in Aegypt, and so sends his son Titus with select forces to besiege Jerusalem; which is here meant by the loosing of the four Angels that were bound,* 1.322 that is, detained by that former occa∣sion. Upon which here follows immediately (as it did in the history) the marching of the Army toward Jerusalem.

[ g] * 1.323 V. 17. Breast-plates of fire] What is here said of the breast-plates, or armour, and the several colours of it, may be thought to be interpretable literally, in re∣spect of the several nations of which this army consist∣ed, distinguish'd purposely by the colour of their ar∣mour, for such waies of differencing the souldiers are ordinary and useful in armies: or it may possibly denote no more then that they were of steel, which is observed to cast divers colours. But yet thirdly, these three colours may be set (as in prophetick style it is or∣dinary) only to describe a terrible appearance: for such is best, and most commonly represented by a flaming consuming fire (as when God in his judgments in so called, Heb. 12. 29. and his Angels as executioners of his wrath are called a flaming fire, Heb. 1. 7.) and such doe these three colours make up, the lower part being of the colour of amber,* 1.324 ch. 1. 15. and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire-colour. the next part of the flame, blew, and the uppermost of all, pale, or of the colour of brim∣stone (see Note on c. 1. f.) And so in the greatest flames 'tis ordinary to be seen. And then it is agreeable to the Hebrew style, to expresse one thing by the enumeration of the severals that make it up (see 2 Pet. 3. d.) the flaming fire by these three parts of it. And so this may be the meaning of the whole phrase, This army, the captains whereof are called Angels, v. 14. came in a most dreadful, formidable appearance, like a flaming consuming fire. And to the same purpose all the fol∣lowing expressions may be expounded. Their heads were like the heads of lions;* 1.325 which sure signifies no more, but they looked very terribly, as we know lions heads are the most frightful part of that dreadful beast, espe∣cially when they gape: to which the next part of the description may relate,* 1.326 Out of their mouthes cometh out fire, and smoak, and brimstone, that is, flaming fire again; for the smoak here is all one with the blew a∣bove (the colour of smoak) as the fire and brimstone are again repeated here. As a lion gaping or yawning from his prey, and the blood of it about his mouth, looks very dismally, the bloodinesse and fiercenesse of his countenance is as if a flaming fire,* 1.327 or fire and smoak and brimstone, came out of his mouth. 'Tis not impossible indeed that by the likenesse of fire and smoak and brimstone coming out of their mouthes might be sig∣nified fire-balls, or granado's, or such like instruments of firing cities, then in use: and so faith Valerius Flaccus of Titus besieging Jerusalem,

Spargentemque faces, & in omni turre furentem, that he throw fire-brands, or balls, into the city, and set the towers on fire. But this part of the Vision being the setting down the march of the army, not yet set down before the city, or displaying their fire-balls, the phrases will not so probably be appliable to that, and so may perhaps signifie no more then the terribleness of their appearance as they past: And then to that also may be∣long all that follows; as first,* 1.328 that by these three plagues, ver. 18. the third part of men were killed, that is, by this fire and smoak and brimstone going out of their mouths, that is, by this formidable, dismall army, as by a flaming fire, consisting of those three parts, a great multitude of the Jewes were slain in their passage through the countrey.* 1.329 And so again v. 19. Their power is in their mouth,* 1.330 and in their tailes. For though it is possible again,* 1.331 that by the mouth and the taile may be meant the horse-men and,* 1.332 for expedition sake, a foot-man took up behind every one of them (to which will also be appliable that which follows, that their tailes had heads, and with them they doe hurt, that is, these foot-men set down from the horses were able to fight also, and indeed were the most mischievous;) yet it is very reasonable to expound that also more grossly, that this army cannot better be express'd then by a poisonous killing serpent,* 1.333 that particularly call'd amphisbaen••, which hath an head at each end, and so can equally wound by either: Which being applied to the whole army, and not to each horse-man in it, will denote the two parts of the army, a front and a rear; the former before described, v. 17. 18. very terrible in their march, and making great slaughters; and then both of them together, v. 19. that their taile is as for∣midable as their head, their rear as their front, and in respect of both together they are like that serpent which hath another head in the taile, and can doe as much hurt with that as with the other. What is the particular notation of each of these phrases, may be some what uncertain, whether either of these, or whe∣ther yet some other rather; but for the main or all to∣gether there is little doubt but they make up a descri∣ption of the terribleness of that army in their march toward Jerusalem, and the great slaughters on the Jewes by the way thither: and that is all that is necessa∣ry to be known for the understanding the Vision.

CHAP. X.* 1.334

1. AND I saw another mighty Angel come down from heaven, clothed with a cloud, and a rainebow was upon his head, and his face was as it were the sunne, and his feet as pillars of fire.]

[Paraphrase] 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations, it was just with God to proceed, as now he appeared to me in the vision to doe; For me thought I saw ano∣ther Angel of speciall dignity, (such as ch. 5. 2. and ch. 18. 21. designed and used for eminent imployments) coming down in a cloud from heaven (as Angels are wont to doe on Gods messages) having a rainbow on his head, either to denote a glorious appearance, as Ezech. 1. 28. or perhaps moreover (see c. 4. 3.) Gods covenant of mercy and deliverance, made with all his faithfull servants, who were now to receive benefit by what should fall out (see c. 9. 13.) but his looks or countenance were most terrible, and his feet, denoting his wayes and present designed actions, were most sad and destructive, the fire noting destru∣ction, and the pillars the fixtnesse of the decree, the immutablenesse of it.

2. And he had in his hand a little book open, and he set his right foot upon the sea, and his left foot upon the* 1.335 earth]

[Paraphrase] 2. And he had in his hand a roll opened, and so ready to be read, wherein was contained a sentence against the whole nation of the Jewes, (see note on ch. 7. 6.) a decree come out from God of utter destruction: and this was the completion of that prophecy, wherein 'twas said that Christ should make his enemies his footstool, that is, subdue and bring them down, and that here express'd by this Angels setting both his feet on them.

3. And cried with a loud voice, as when a lion roareth: and when he had cried, [note a] seven thunders uttered their voices.]

[Paraphrase] 3. And this Angel roared terribly, as a Lion doth roar after his prey, when he is in fight of it: and upon that, as upon a call, the seven thunders uttered their voices, that is, me thought I heard seven, that is, many claps of thunder, and voices coming out of them, by which the destruction of Jerusalem by Titus was shortly represented.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.]

[Paraphrase] 4. And as I had before written what I had seen and heard, so now I was about to doe, to set down what was said by those voices: but I was commanded that I should not doe so, but on the other side that I should shut and seal them up, signifying them to be too terrible to be revealed, (the ears of every one that heard them would tingle) and therefore fitter to be sealed and closed up in silence, then to be recorded or set down, (such was this destruction by Titus.)

5. And the Angel which I saw stand upon the sea, and upon the† 1.336 earth, lifted up his hand to heaven,]

[Paraphrase] 5. And the Angel ver. 1. lift up his hand to heaven, as a ceremony of swearing, Gen. 14. 22. Deut. 32. 40. (proportionably to that which is said of God concerning the provoking Israelites, that he sware in his wrath, they should not enter into his rest, (that is, that they should die in the wildernesse, and not enter into Canaan) or concerning the delivering his people out of Antiochus's hands, Dan. 12. 7.)

6. And sware by him that liveth for ever and ever who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein that there should be* 1.337 [note b] time no longer;

7 But in the daies of the voice of the seventh Angel, when he shall† 1.338 begin to sound, the mysterie of God should be finished, as he hath declared to his servants the prophets.]

[Paraphrase] 6, 7. And with an oath by God the creator of all the world, he pronounced the sen∣tence, that time of delay should no more be, that is, that this execution of God's decree should be no longer deferred, but the destruction, so long threatned, which when it came, it should be a total utter destruction, should now immediately light upon this people: A very great part of it now by Titus, and within a very little while, upon the sounding of the seventh Angel, it should be per∣fected, and so all those prophecies be fulfilled, whereby it had been foretold both by the old prophets, and since by the prophets under the New Testament, to whom it had been made known by God, though when, or at what point of time, it had never been revealed to any, Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie.

8. And the voice which I heard from heaven spake unto me again, and said, Go, and take the little book which is open in the hand of the Angel, which* 1.339 stand∣eth upon the sea, and upon the† 1.340 earth.]

[Paraphrase] 8. And that voice that spake to me from heaven, v. 4. again spake to me, and commanded me to goe to that Angel, ver. 2. and beseech him to give me the book or roll (wherein that sentence was written.)

9. And I went unto the Angel, and said unto him, Give me the little book. And he said unto me Take it. and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.]

[Paraphrase] 9. And I went and be∣sought him for it; and he gave it me, and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth, Ezech. 3. 3. yet when 'twas in the stomach 'twould be very bitter: that is, that though in respect of the rescue and deliverance that would befall the godly by the destru∣ction of these enemies of theirs, and by consideration of the great justice of God upon these that so well deserved it, I should, while I considered that alone, fully approve, and be well pleased with this sentence against the Jewes; yet when I began to see and consider it in the terribleness of it, and in the utter vastation of a glorious Temple, where God had so long been pleased to dwell, and of a people which God had taken and owned peculiarly for himself, it would be a most horrible and amazing thing to me.

10. And I took the little book out of the Angels hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.]

[Paraphrase] 10. And I took the rol and devoured it, that is, con∣sidered and meditated upon it, on both parts of it, the destructions to the Jewes, as well as the deliverances and advantages to Christians; the terriblenesse of the utter destruction, as well as the merits of the Jewes that brought it on them: and though the one pleased me exceedingly, yet, as honey, that is sweat to the tast, when 'tis eaten, is very uneasie to the stomach, so the other part, that of the destructions of my countrey-men the Jewes, was matter of horrible grief to me.

11. And he said unto me, Thou must prophesie again* 1.341 before [note c] many people, and nations, and tongues, and† 1.342 kings.]

[Paraphrase] 11. And when I thought with my self, sure now there is an end of the vision concerning the Jewes, there is no more to be seen or prophesied of the Angel said unto me, that beyond this destruction of the Temple and Jerusalem and Judaea under Titus, to which these last parts of the vision be∣longed, there was yet more matter of prophecie belonging to this people, what should yet farther beside them from the Romans (after this destruction) by ensuing Emperours, Adrian especially, and other Kings and people, that should assist him in rooting out this nation.

Annotations on the revelation. Chap. X.

[ a] * 1.343 V. 3. Seven thunders] What is meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven thunders here, must be observed, for the clearing the whole matter.* 1.344 That thunders are the fittest expressions or emblems of great blows or judgments, is obvious to every man; and so that the number of se∣ven, being a compleat number,* 1.345 is fitly affix'd when any fatal, signal blow is to be inflicted: And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions, the destruction of Jerusalem under Ti∣tus. This so sad and terrible,* 1.346 that it was not to be committed to writing, ver. 4. And this utterly irre∣parable, never to be made up again; which was the im∣portance of the Angels oath,* 1.347 ver. 5, 6. Only some addition there might be made to it, and that should soon be done, the utter destruction should be complea∣ted in Adrian's time,* 1.348 call'd the daies of the voice of the seventh trumpet, ver. 7. And that is the third and last woe, c. 11. 14. And that, when it came, ver. 15. set down in a parallel phrase to this of the seven thunders, viz.* 1.349 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there were great voices in heaven. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voices and thunders every where appear to be all one in these books, (see Note on ch. 11. e.) and the addition of great will have a force in it,* 1.350 and denote that there un∣der Adrian to be the comp••eting of ••he destruction. That so great things as these two the destruction under Titus, and the full measure under Adrian, should be so briefly set down in these Visions, as by these two phrases, the seven thunders uttering their voices, and there were great voices, or thunders, in heaven, will not seem strange, if first it be observed that the few words, seven thunders and great voices, have great force in them, as great as any circumlocution of words could express; and so we know the one single 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was, ch. 16. 17. is the description of the destruction of heathen Rome, and accordingly the Latine word Fuit, it hath been, or 'tis gone, is as full an expression of an utter destruction of Troy, or any the most fa∣mous city or people, as can be: and secondly, if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching, which made it unnecessary to describe it again more largely when it came to passe.

[ b] * 1.351 V. 6. Time no longer] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying time, signifies delay also: and accordingly thus the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (rendred by Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stay) is used by the Apostle, Heb. 10. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that comes will not delay, in the very notion that here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there shall be no longer delay, God's judgements shall speedily be executed; and this most a∣greeably to the expression in Habakkuk ch. 2. 3. It will surely come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will not tarry, or delay, any longer. So Ecclus 7. 16. of wrath, that is, the judgements of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will make no long delay, and c. 12. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will not tarry. And so in Demosthenes the word is used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cause delay to affairs.

[ c] * 1.352 V. 11. Many peoples] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies may be thus collected. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 people is fre∣quently taken for the Jewes, and then here in the Plu∣ral (see Act. 4. 25. and Note on Rev. 11. f.) it will do the same; or else farther, it may signifie this people in all their dispersions, in Asrick and Aegypt and Greece, &c. where the judgements of God should find them out, as many as continued obdurate, accor∣ding to that of Christ's prediction, that wheresoever the carcasse was, the Roman Eagles should congregate and assemble unto them.* 1.353 Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that must ra∣ther be render'd of, or concerning, (according to the looser use of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answerable to it) then before.* 1.354 And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an easie and ordinary phrase, to denote the matter of the prophecy, and not the auditors of it; as when Ezech. 32. 2. 'tis said, take up a lamentation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is not before, but concerning, Pharaoh.* 1.355 Then for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many, that in the ordinary Translation is joyned with people; in the Greek 'tis the last word of the verse, adjoyned to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Kings, and so must in reason be joyned in the rendring. Then for the rest that follow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nations and languages,* 1.356 those words most fitly signifie the heathen world of distinct languages one from another, and all from the Jewes; and agreeably the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many Kings will signifie their Princes,* 1.357 or (considering them together in an army) their Com∣manders or Rulers over them. And the joyning of these with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people of the Jewes, in the en∣suing prophecy, will then signifie their fighting and de∣stroying the Jewes; and so it will most exactly belong to the time of Adrian the Emperor of Rome, and his Commanders, (all such being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings; see c. 6. Note h.) Marcius Turbo, and Rufus, &c. to∣gether with the Auxiliaries that came in to him from the Parthians, and many other nations. All which to∣gether are the subject of his next prophecy, ch. 11•• which is yet wanting to complete the destruction of the Jewes, and therefore 'tis said,* 1.358 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou must prophesy again, or see another Vision; and this will be the subject of it, the dealing of the Jewes, and the farther destruction that befell them in Adrian's time. By what hath here been said, will appear also what is meant by the people and kindred, or tribes, and tongues,* 1.359 and nations, c. 11. 9. the two former, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, people and tribes, denoting the Jewes, and the tongues and nations denoting the Gentiles, viz. the peo∣ple of Jerusalem, as now they were made up of Jewes and Gentiles; neither of which should shew any reve∣rence to the Christians, or expresse any kindnesse to them, whilst those seditious people under Barchochebah were in power, but on the contrary use them contume∣liously, and triumph over them, v. 10. And so I sup∣pose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.360 tribes and tongues and nations, c. 14. 7. may denote the Jewes and Gentiles, that is, in that place, the Saints or Christians whereso∣ever inhabiting.

CHAP. XI.

1. AND there was given me a reed like unto a rod: and the Angel stood, say∣ing, Rise, and measure the Temple of God, and the [note a] Altar, and them that worship therein.]

[Paraphrase] 1. After the destruction of Jerusalem by Titus, c. 10. the most memorable passage concerning this matter of the Jews, (and so the fittest matter of a farther vision) being that which fell on that people under the Emperor Adrian, the next vision here seems to belong to that. And by way of preparation to the representing of it, here is first set down Adrian's re-building of Jerusalem, and setting up the heathen worship there. To this purpose, faith he, Me∣thought I had a measuring rod, or pole, or pertch, given me, (as in Ezechiel c. 40.) and a command from the Angel to mete the Temple of God, that is, first, the Sanctuary or Holy, and in it the Holy of Holies, and then the Court, where the altar of burnt-offerings stood, and where the people worshipp'd and prayed to God, called the court of the Israelites. (This mea∣suring is the inclosing or setting thus much of the Temple apart, in memory of the former consecration, not to be profaned or medled with, that is, built upon by the Emperor Adrian, who now designed to er••ct a new city there, calling it (by his own name Aelius) Aeelia.

2. But the court which is without the Temple† 1.361 leave out, and measure it not; for it is given unto the* 1.362 Gentiles, and the holy city shall they tread under foot fourty and two moneths.]

[Paraphrase] 2. But I was appointed to leave or cast out, that is, not thus to measure or inclose, the court of the Gentiles, called the outer court, (see note on Eph. 2. a.) noting that the Roman Emperour should take that in, and build upon it and about it a new city, not only for Jews, but Gentiles to live in; and so that Jerusalem, formerly called the faithful and holy city, should now, being thus re-built, be called by another name, and prosaned with Idol-worship, a Tem∣ple being erected to Jupiter upon mount Sion, and so continue for the same proportion of time (that is, three years and an half) that it had in Daniels prophecy been profaned by Antiochus, Dan. 7. 25.

3. And I will give power unto my [note b] two witnesses, and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth.]

[Paraphrase] 3. And all this time there being two Christian Bishops of Jerusalem, one of the Jewish, t'other of the Gentile or stranger Christians there, and these being raised up by God like pro∣phets to forewarn men of their sinnes and danger, shall like prophers set themselves against the sinnes both of the Jewes and Gentiles, labour to convert them all to Christianity, to bring them to the reformation of their wicked lives, to the purging out of all the abominable sins (mentioned c. 9. 20, 21.) unreformed among them; and this the Angel told me they should do all that space of three years and an half (mentioned v. 2.) and do it (as prophets are wont, when they prophesy judgments on unreformed sinners) in sackcloth (see Mat. 3. d.) denoting the yet farther evil effects that would be consequent to their still hold∣ing out impenient against the Faith.

4. These are the two Olive-trees, and the two Candlesticks, standing before the God of the† 1.363 earth.]

[Paraphrase] 4. These two Bishops of the Christian Churches there, together with the congregations belonging to them, were now to be look'd on as the advancers and restorers of piety, after that general depravation and infidelity in that place; and are therefore compared, the Bishops to Zorobabel and Joshua, Zach. 4. 3. described there by the embleme of the two Olive-trees, and the two Churches to the two Candlesticks (see ch. 1. 20.) standing before the God of the land, ver. 14. that is, serving Christ continually at a time of such universal corruption among all others.

5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.]

[Paraphrase] 5. And to these two are appliable two passages of story belonging to Elias, as first bringing down fire from heaven (noting what shall befall their enemies v. 13.)

6. These have power to shut heaven, that it rain not in the days of their pro∣phecy: and have power* 1.364 over waters to turn them to blood, and to smite the earth with all plagues as often as they will.]

[Paraphrase] 6. And secondly, having that power of prayer as to shut up heaven that it should not rain, for the same space that Elias did, that is, three years and an half, v. 3. (see Jam. 5. 17.) and two passages more referring to Moses; as first, the power to turn the water into blood through all Aegypt, and secondly, to bring plagues upon them: noting by both these, that they were a kind of Moses and Elias, designed by God, one to bring the Jews to obedience, as Moses, the other to destroy Idolatry, as Elias; the first the work of the Bishop of the Jewish congregations, the second of the Bishop of the Gentiles.

7. And when they shall have finished their testimony, the beast, that ascendeth out of the bottomelesse pit, shall [note c] make war against them, and shall overcome them, and kill them.]

[Paraphrase] 7. And when they have spent a good time in discharg∣ing their office thus, in endea∣vouring to reduce both Jews and Gentiles, and bring them into the Church, an eminent instrument of the devils, Barcho∣chebah, in Adrian's time, will gather a multitude of unbelieving Jews unto him, and as a wild beast ravine and devour, kill and plunder all that will not joyn with him against the Romans, and so (as histories affirm of him) handle the Christians cruelly and hostilely, because they would not doe so, and unlesse they would deny Christ.

8. And their dead bodies shall lie in the streets of the great City, which spiritu∣ally is called Sodome and Aegypt, where also our Lord was crucified.]

[Paraphrase] 8. And upon this pretence kill them, and cast out their carcasses in the streets without burial; and this still in Jerusalem (that no Prophet might be slain any where else) which cannot better be compared then to Sodom, for abominable sins of the Gnosticks, to Aegypt, (see note c. on ch. 14.) for oppressing God's people, that is the Christians, nor express'd by any character, then that which brought all their punishments upon them, their crucifying of Christ, and dealing in like manner with Christians.

9. And they of the people, and† 1.365 kindred, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in* 1.366 graves.]

[Paraphrase] 9. And thus shall it be, the Christians shall be thus slain, and cast out into the streets, without any compassion or reverence, either from the Jews or heathens inhabiting at Jerusalem, (see note on ch. 10. c.) as long as that seditious company prevail there.

10. And they that dwell† 1.367 upon the earth, shall rejoyce over them, and make merry, and shall send gifts one to another; because these two Prophets tormented them that dwelt on the earth.]

[Paraphrase] 10. And this should be matter of rejoycing and con∣gratulating to the Jews one with another, as upon the destruction of their greatest enemies (as Elias was counted an enemy to Ahab, whom he would have reformed.)

11. And after three days and an half the Spirit of life from God entred into them: and they stood upon their feet, and great fear fell upon them which saw them.]

[Paraphrase] 11. But after some time their cause should come to be heard before God, their inju∣ries to be avenged, the Christians of these congregations should begin to flourish again, as in a kind of resurrection from the dead, by the power and mercy of God: and all that saw this, and the manner of doing it, (Christians rescued by the Idolatrous heathen Romans) could not but acknowledge it a great work of Gods, and worship God for it.

12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.]

[Paraphrase] 12. And they were taken up as it were to heaven, out of this bloody seditious broil that lay so heavy upon them, that is, restored to a great and notable tranquillity, to Halcyonian days of peace and Christian profession.

13. And the same hour was there a great earthquake, and the tenth part of the City fell; & in the earthquake were slain of men seven thousand: and [note d] the remnant were affrighted, and gave glory to the God of heaven.]

[Paraphrase] 13. And as they were thus rescued and relieved, so the other inhabitants of that place, that joyned in that sedition, or complyed with them against the Christians, v. 10. were destroyed by the Romans, a great part of that new city, and the inhabitants thereof; and upon this the rest turned Christians, seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them.

14. The [note e] second woe is past, and behold the third woe cometh quickly.]

[Paraphrase] 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus, and though it came some time after the former, yet was not long deferred. That under Titus was the 2^d woe, described from c. 9. 12, 15. to the end of chap. 10. and this under Adrian, the 3d, set down from the beginning of this chapter, and caused by the sedition of Barchoche∣bah, v. 7.

15. And the seventh Angel sounded, and there were great voices in heaven, saying, [note f] The kingdomes of this world are become|| 1.368 the kingdomes of our Lord, and his Christ, and he shall reign for ever and ever.]

[Paraphrase] 15. And this summarily repeated by the sounding of the seventh Angel, who was to conclude this whole tragedie. For as he sounded, thunders were immediately heard, that is, pouring in of the Roman armies upon them, mention'd v. 13. and an immense multitude of Jewes, almost six hundred thousand of them, slain, faith Dio, others affirm as many more, from the beginning of this warre. And as this was done on the seditious Jewes, so by this means the Christians, especially of the Gentiles, came to flourish there more then ever, and that whole city became in a man∣ner Gentile-Christian, Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united: and thus the Church of Jerusalem entred upon her flourishing condition, and the faith of Christ got the upper hand, so as it never should be destroyed utterly again.

16. And the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God,]

[Paraphrase] 16. And the four and twenty Bishops of Judaea ch. 4. 2. acknowledged this a great mercy of God, which tended wonderfully to the prosperity of the whole Church of Judaea under them,

17. Saying, We give thee thanks, O Lord God* 1.369 Almighty, which† 1.370 art, and wast, and art to come; because thou hast* 1.371 taken to thee thy great power, and hast reigned:]

[Paraphrase] 17. Saying, Blessed be God for this infinite mercy of his, wherein he hath magnified his fidelity to the Christians, and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea.

18. And the [note g] nations† 1.372 were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets and to the saints, and them that fear thy name, small and great, and shouldest destroy them which* 1.373 [note h] destroy the earth.]

[Paraphrase] 18. Now is fulfilled that prophecie of Psal. 2. The Jewish nation have behaved themselves most stubbornly against Christ, and cruelly against Christians, and thy judgments are come upon them; and though the avenging of the blood of the Martyr-Christians hath a while been deferred, till these other sufferings under Barchochebah were added to them, ch. 6. 11, yet now the time is fully come for all the vengeance to be powred out, the Jewes and Gnosticks to be destroyed, and all the orthodox pure constant Christi∣ans to have daies of tranquillity, and peaceable profession of the Gospel, and liberty of assemblies.

19. And the Temple of God was opened in heaven, and there was seen in his temple the ark of his† 1.374 testament: and there were lightnings, and voices, and thundrings, and an earthquake, and great hail.]

[Paraphrase] 19. And this as an effect of God's covenant of mercy made with believers, and which will never fail to be performed to all Christians, that will in time of distresses and persecutions wait and depend constant∣ly, and that fall not off by any temptations from him. And there were lightnings, and voices, and thunders, and great hail, (which words in all probability belong to the next vision (and chapter) and so are connected by Andreas Caesarcensis, and his exscriber Arethas; and by them is noted, that there is a farther vision behind, and that consisting of thundrings, and lightnings, and earthquakes, that is, menaces of judgments from heaven against those that had their hearts hardned and stubborn against Christ, of which the hail was an embleme, c. 8. 7. And who these were that were now next to come on the scene, will follow in the next Chapter.)

Annotations on Chap. XI.

[ a] * 1.375 V. 1. Altar] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth in some places signifie the Altar of incense; see c. 6. e. In other places there is no question but it signifies the Al∣tar of burnt-offering; but that again sometimes not strictly the Altar, but the court where the altar is placed. So ch. 14. 18. & 16. 7. it cannot be rendred Altar, because there is mention of one going forth, and another speaking out of it; it must therefore signifie the court, or place of sacrificing, wherein the Altar is: so faith the Glossary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacrarium, al∣tarium; and in Philoxenus, Sacrarium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in that sense, faith Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is out of the Altar, that is, the Church, &c. And agree∣ably in this place, by that which follows, and those that worship in it, (which belongs not to the Temple before, but is immediately annex'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it cannot reasonably denote the Altar, but the place wherein men were which worshipped, and that here most probably is (not the Sanctuary, where the Altar of incense was, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inward court of the Temple (opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, outer court, that of the Gentiles here) that where the Congregation or people worshipped. See Note on Mat. 23. i.

[ b] * 1.376 V. 3. Two witnesses] Who the two Witnesses are is the main difficulty of this chapter: And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats; as 1. the farther judgments falling on Jerusalem after the destruction by Titus; and 2^dly, those after the rebuilding the city, and planting it with Gentiles as well as Jewes, ver. 1, 2. which must needs belong to the time of Adrian; it may be reasonable to forsake all other conjectures, and pitch upon that which the learned Hugo Grotius hath resolved on, of making the two Churches, which were at this time at Jerusalem, one of the Jewish, the other of Gentile Christians, the two Witnesses here spoken of; or more distinctly, I conceive, the two Bishops of (and together with them) those two Congregations. That there were two such plantations in the same city, in ma∣ny places, before the Jewes and Gentiles grew into one, appears by divers evidences: In Antioch as one Church was planted, and governed by Peter, the Apostle of the Circumcision, so another by Paul the Apostle of the Gentiles: and that is express'd in the Epistle of the Councill of Jerusalem by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the brethren, that is, the Church, at An∣tioch, those, or that, of the Gentiles, and in the one Euodius succeeded Bishop, in the other Ignatius. So in Ephesus and Asia John was founder of the Churches of the Jewes, and Paul of the Gentiles; and while John continued over the former, Timothy was by Paul made Bishop at Ephesus over the latter. So at Rome, Peter was bishop of the Jewish congregation, and Clemens his Deacon, Paul of the Gentile part, and Linus his Deacon; & after them Clemens succeeds in one chair, and Linus in the other, and after him Cletus or Anacletus;

and after him both joyned together under Clemens. And thus it is to be supposed at Jerusalem, especially after the destruction by Titus, when there were many Gen∣tiles there, which may occasion the multitude of Bi∣shops that Eusebius observes to have been there in few years, till they joyned both under Marcus a Gentile Bishop in Adrian's time, (see ver. 15.) And this was in some degree necessary, not onely because there was some distance kept betwixt the Jewish and Gentile Christians, (which at Rom; Paul endeavoured to make up, Rom. 14. &c.) but in respect of the several lan∣guages which they were of necessity to use in their as∣semblies, and farther in respect of the several customes for a good while continued among them. Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops, and their congregations of Christians, will appear in the Paraphrase; and to that belong directly the descriptions here bestowed on them. One, like Moses over the Jewes, labouring to bring all that people out of their AEgyptian blindnesse and bondage to sin, their unchristian impenitence: and the other, like Elias, preaching down idolatry, bring∣ing the Heathens to Christianity. And then to these are fitly adjoyned (in the chorus, as it were) the 24 Elders, ver. 16. that is, the Bishops of all Judaea, that belonged to the Bishops of Jerusalem, (as lesser cities to a Metropolis, ch. 4. 4.) and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jewes.

[ c] * 1.377 V. 7. Make warre against them] That Barchoche∣bah raised a sedition against the Romans is known in story, and that he call'd himself by that name, as son of a starre, but was after more truly call'd the son of a lie, that is, of an idol, which is a lie, and that idol a false God, that is, the Devil; or else more generally the son of a lie, that is, an impostor, coming from the father of lies, stirr'd up and agitated by him, & so here ascend∣ing out of the abysse. The only thing here farther af∣firm'd of him is, that he warres against the two Wit∣nesses, that is, against all the Christians in Jerusalem and Judaea, using them cruelly and bloodily, if they would not joyn with him against the Romans, and if they would not deny Christ. These two things are di∣stinctly affirmed, the first by Eusebius in his Chroni∣con: Chochebah, saith he, leader of a faction of the Jewes, kill'd with all cruelty the Christians that would not help him against the Romans. And so likewise Oro∣sius, 1. 7. c. 13. Christianos Judaei, Cothebâ (that is, Cochebâ) duce, quòd sibi contra Romanos non assenta∣rentur, excruciabant, The Jewes under their leader Cocheba tormented the Christians, because they would not comply and take part with them against the Romans. The second by Justin Martyr, Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Barchochebas, the leader of the defection of the Jewes, commanded the Christi∣ans, and none else, to be led to cruel torments, if they would not deny Christ, and blaspheme him.

[ d] * 1.378 V. 13. The remnant were affrighted] That the rem∣nant here, that is, all the Jewes in Jerusalem that were not now destroyed, did convert and believe in Christ, appears by that which is ordinarily known in story, that Adrian at this time by Edict banish'd all the Jewes out of it, that is, all that remained such, or were not converted to Christianity, and set up the picture of a Swine at the gates, to keep any of them from thoughts of entring again, and even to banish their eyes from thence (See Aristo Pellaeus in Eusebius,* 1.379 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole nation was from thenceforth forbidden to enter the region about Jerusalem, and this by decree of Adrian, which commanded that none should out of any eminent place so much as behold their native soile. And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur, They were not permitted to salute, or visit, their native countrey so much as travailers or guests: and so Advers. Jud. c. 13.) mean while the Christians freely returning thither from their disper∣sions, and inhabiting quietly there. Christianis tantùm permissa civitas, saith Orosius, the city was permit∣ted to Christians only, (see Note on Luc. 21. c.) that is, no Jewes were there permitted that received not Christianity.

[Paraphrase] 1. 7. c. 13.

[ e] * 1.380 V. 14. Second woe is past] Some mistake there may possibly be in this place by conceiving these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second woe is past, to de∣note the description of that second woe to end in this place, and consequently that, behold the third woe cometh quickly, should signifie that the coming of that third woe should now next be set down. But this is a mistake, that would be apt to disturb and perplex the Vision. For of the three woes denounced ch. 8. 13. 'tis plain that the first is set down from c. 9. 1, to v. 12. and there concludes, the first woe is past: Then after that, saith the Vision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there come two woes more. These two are coupled together, and not set down so severally as this first was from those two, (those latter two agreeing one with the other in this, that they were both executed by the Romans, whereas the first was by the Zelots among themselves) and so described somewhat undiscernibly, yet so that the second may be found to end ch. 10. 10. upon which 'tis said, that he must prophesie again, v. 11. that is, that there was not yet an end of that sad matter, but that the third woe was still behind, and that set down from the beginning of this 11^th chap. to ver. 14. where that third (and so both these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second and third named together, ch. 9. 12.) being at an end, in reference to both of them this verse must be understood; that as the second had been fulfill'd, ch. 10. 10. so within a small time after, no longer then from Titus to Adrian, the third was executed also, only by way of recapitu∣lation the same thing is again set down, v. 15. very briefly, in the sounding of the seventh trumpet, (as had been foretold it should, ch. 10. 6, 7.) upon which come out the great voices,* 1.381 that is, thunders (for voices and thunders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are all one; see Note on Act. 9. b.) signifying that destruction, (see Note on ch. 10. a.) And this third woe being thus added to the two former, the effect and result of all the three woes is, the setting up of Christianity in Judaea. And that is signified by the acclamations, the Kingdome is the Lords, &c. Which speech is said to be delivered by the thunders, as being a most natural consequent of that de∣struction. And then a new vision of a new matter be∣gins at the beginning of the twelfth chapter.

[ f] * 1.382 V. 15. The Kingdomes of this world are become the Kingd—] What is here meant by this acclamation, The Kingdoms of this world are become the Kingdoms of our Lord, &c. may best be understood by these de∣grees; First, that becoming the Lords (all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 47. 9. where 'tis said the shields of the earth are the Lords) signifies conversion to Christianity, and that is evident by the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his Christs.* 1.383 Secondly, that the Kingdoms of the world signifies not here the whole world, and all the Kingdoms of that, but as (when it is said the world hateth you,* 1.384 and, I pray not for the world, and very often in the same style) the world signifies unbelievers, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the whole societies and multitudes of them. And this being by the Context applied to Je∣rusalem and Judaea, the plain meaning of the whole phrase must be, that the inhabitants of Jerusalem and Judaea were now generally converted to the faith of Christ, as in the story it was known to be in Adrian's

time, after the defeating of Barchochebah, the unbelie∣ving Jewes being finally banish'd thence, and the city inhabited by Christians of that and other nations in∣differently: see Euseb. Eccl. hist. 1. 4. c. 5. As for that which follows in the acclamatin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.385 and he shall reign for ever and ever, that is capapble of a twofold interpretation: either more generally, that the Christian faith and Church shall continue for ever, (the gates of hades never prevailing against it) and support it self from being utterly de∣stroyed, against all opposition; and this here fit to be pronounced of the Church in general, upon occasion of this good successe of it in Jerusalem and Judaea, where it had been so long persecuted, but now had gotten the victory: Or secondly, applying it particularly to this Church, the meaning may be, that Christ should have faithfull servants in Judaea, and continue to have so to all eternity; which hath yet been made good through all changes and vicissitudes, under the Pagan and Christian Emperors first, and since under Saracens and Turks.

[ g] * 1.386 V. 18. Nations] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not only belong to other nations in opposition to the Jewes (the Ethnicks or heathens, as we call them, though, when the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, that is the particular notion of it) but also to Palaestine, either all together (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Orig. cont. Celsum 1. 4. are the Jewes in contradistinction to others) or to the several parts of it divided not into Tetrarchies, Judaea one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Galilee another, &c. and so saith Josephus of Galilee, that it was the valiantest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nation of Palaestine, the powerfullest and best fortified, when he speaks of Vespasian's overcoming it. And so in the Go∣spels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nation against nation, Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48, 51, 52. and c. 18. 35. and in many other places; (and agree∣ably the Tetrarch of any one of these was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latine Author, Ethnarcha; of which ••ee Baronius ad An. Chr. 2. August. 49.) And not only in the Singular number, but also in the Plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luc. 21. 25. the distresse of nations▪ that is, of the several parts of Palaestine, noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the land,* 1.387 which belongs to that peculiarly (see Note on ch. 7. a.) & to the inhabitants thereof, the Jews, and not to the heathens in the rest of the world. For so that text referres, speaking of their distresse and great consternation (see Note on Rev. 6. f.). 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their deanimation for fear and expectation of what would come upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 world,* 1.388 that is, that whole people, (see Luc. 2. 1.) So Act. 4. 25. out of the Psalmist, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.389 nations and people, that murmured a∣gainst Christ, are sure the people of the Jewes, and are express'd v. 26. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Kings of the land and the rulers; by the Kings meaning He∣rod (who had the rule of them under the Romans) Pon∣tius Pilate, &c. and by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rulers, or chief men among the Jewes, which v. 27. is expressly set down, Herod and Pontius Pilate with the nations and people of Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and this is a place directly parallel to that which we have now in hand, both referring to that of Psal. 2. and so this also must be taken in that sense. See Note on Mat. 24. c.

[ h] * 1.390 Ib. Destroy the earth] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie to corrupt, in that sense that wicked men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being themselvs corrupted, and have their very understanding perverted by custome of un∣natural sins) doe corrupt others, see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the land and people of the Jewes, see Note on ch. 7. a. And so the Gnosticks, that infused their filthy doctrines and cor∣rupt practices into the Jewish believers, may probably here be called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that cor∣rupt the land, which are here to be destroyed, and so were most notably, saith Eusebius.

CHAP. XII.

1. AND* 1.391 there appeared a great wonder in heaven, a woman [note a] clothed with the sun, and the moon under her feet, and upon her head a crown of twelve starres:]

[Paraphrase] 1. Another vision is here set down, & either the heaven or the aire made the scene whereon 'tis represented, thus; And methought I saw a woman, signifying the Church of Christ thereby, and that woman, that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it, and thereby much outshining the Jewish state of imperfection before Christ came, which was now also destroyed, and this Church founded in the twelve Apostles, which, as teachers thereof, are best compared of starres, ch. 1. 20. and those as so many gemmes in the crown of the Church, that is, principal persons in the constituting this kingdome of Christ.

2. And she being with child,† 1.392 cried, travailing in birth, and pained to be deli∣vered.]

[Paraphrase] 2. And this woman was with child, and ready to bring forth, that is, by the preaching of the Apostles and Apostolical men, was in travail to produce Christians (see Gal. 4. 19.) that is, children to Christ, over all the world.

3. And there appeared another wonder in heaven, and behold, a great red Dra∣gon, having seven heads and ten horns, and seven crowns upon his heads.]

[Paraphrase] 3. And on the other side, methought there was a Dra∣gon, that is, the devil, that great enemy of Christianity, who had for a long time the city of Rome (so religiously devoted to the worship of Idols, that is, of devils, 1 Cor. 10. 20.) under his command, and all the principalities under it, (the first noted by the seven heads, that is, the seven hills, on which the city was built, the other by the ten horns, c. 13. 1. and 17. 9, and 12.) and that city (noted by the seven heads) was the Imperial city, and so had as many crowns on the heads.

4. And [note b] his tail drew the third part of the starres of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be deli∣vered, for to devour her child as soon as it was born.]

[Paraphrase] 4. And the Devil, to oppose the prospering of the word of Christ and preaching of the Gospel, made use of subtilty, by the false doctrine of Simon and the Gnosticks, to corrupt the doctors and people of the Church; and having succeeded prosperously in it in Samaria and other places, attempted the same also at Rome, that as soon as any turned Christians, they should inf••se their doctrines into them, (see note on 2 Tim. 3. a. and 2. Thess. 2.)

5. And she brought forth a man-child, which was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.]

[Paraphrase] 5. And there came into the Church many Christians in the city of Rome, that imperial city, v. 3. who proved very constant and faithful to Christ, and so a Church was establish'd there, which should convert many to the faith of Christ, by preaching the word (which is the rod of iron, that is, spiritual sword, or scepter of Christ, the instrument of managing his spiritual kingdome, see ch. 2. note o.) unto them. And as soon as a Church was planted here, it was in the infancy endangered to be devoured by the Dragon, the devil assistd by the Roman power, the persecuting Emperour Nero, about the tenth year of his reign, had it not been wonderfully preserved by God.

6. And the [note c] woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.]

[Paraphrase] 6. And soon after, the Christians were by edict for∣bidden throughout the Em∣pire: but God preserved his Church in this persecution, which lasted three years and an half.

7. And there was warre in heaven; Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels,]

[Paraphrase] 7. And there was a great contention at Rome, between Simon Peter on one side, the planter of the Christian faith, and Bishop of the Jewish Christians, and so maintainer of Mi∣chael's or Christ's cause there, and Simon Magus, that Apostate servant of the Devil, at his second coming to Rome in Nero's time; the one contending for Christ, the other against him: see note on 2 Tim. 3. a.

8. And prevailed not, neither was their place found any more in heaven.]

[Paraphrase] 8. And Peter and the cause of Christ prevailed against him: for thought at his former coming to Rome, in Claudius's dayes, Simon was there wor∣ship'd for a God, and at his second coming much favoured by Nero; yet upon his undertaking to fly in the aire, by Peter's prayers he was cast down and maimed in the fall, and through pain and shame forced to cast himself headlong down from the top of an house: see 2 Tim. 3. a.

9. And the [note d] great Dragon was* 1.393 cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world: he was† 1.394 cast out into the earth, and his Angels were cast out with him.]

[Paraphrase] 9. And by this means the Devil (that doth so oppose the Christian faith, and reduce men to heathenisme and to corrupt living) was cast out of his unlimited power in mens hearts, and many upon this victory of Peter over Simon Magus, turned Christians.

10. And I heard a loud voice saying in heaven, Now is come salvation and strength, and the kingdome of our God, and the power of his Christ: for the ac∣cuser of our brethren in cast down, which [note e] accused them before our God day and night.]

[Paraphrase] 10. And this was matter of joy to all the Christians, nay, to the angels of heaven, who therefore praised and magnified the power of the Christian doctrine, which had cast out the eminent piece of hypocrisie out of the Church, the doctrine of the Gnosticks, which did really infuse that into Christians, for which the devil is wont to accuse the servants of God falsely, (and gave an essay of it in his charging of Job c. 1. 11.) to wit, that in time of persecution they will deny and forswear Christ.

11. And they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death.]

[Paraphrase] 11. And the faithful sincere Christians, Peter and Paul, and divers others, having the patience and constancy of Christ before their eyes, (who laid down his life for them) and his frequent doctrines of taking up the cross, and following him, resolved to do so as he had given them example and command: and this was a victory over Satan, and these instruments of his, the Gnosticks, which would have seduced all the Christians from their constancy.

12. Therefore rejoice ye heavens, and ye that dwell in them. Wo to the inha∣bitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath* 1.395 but a short time.]

[Paraphrase] 12. A thing much to be applauded & rejoiced at by all good men and angels. But upon this the devil was hugely inraged, to see his subtilty (the tail of this serpent v. 4.) the false doctrines and infusions of these hereticks thus miscarry; and therefore in the rage of his, knowing that if he did not bestir himself mightily, Christianity, pre∣vailing in the purity and sincerity of it, would utterly be his ruine, and that suddenly, he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner.

13. And when the Dragon saw that he was cast† 1.396 unto the earth, he persecuted the woman which brought forth the man-child.]

[Paraphrase] 13. By this to revenge himself upon Christianity for the destruction of Simon, his beloved instrument.

14. And to the woman were given two wings of a great Eagle, that she might fly into the wilderness, into her place: where she is nourished for a* 1.397 time, and times, and half a time from the face of the serpent.]

[Paraphrase] 14. And so not only at Rome, v. 6 but in all other parts of the Roman Empire, Christianity was persecuted, and the Christians forced to flie, some one way, and some another, (as they had been Acts 8. 1.) by which means they were by the providence of God kept safe for some while, (see v. 6.)

15. And the serpent cast out of his mouth waters as a† 1.398 floud after the woman; that he might cause her to be carried away to the floud.]

[Paraphrase] 15. Mean-while Satan used all means to pursue the Chri∣stians whither they fled, raising up persecutions from Nero against them in the provinces, by which he hoped to have utterly drowned and destroyed the Church.

16. And [note f] the* 1.399 earth helped the woman, and the earth opened her mouth, and swallowed up the floud, which the Dragon cast out of his mouth.]

[Paraphrase] 16. But these afflictions and calamities which the devil designed the Christians, were diverted by the seditions raised by the Jewes against the Romans, by which means it came to passe, that all the malice which was by Satan designed against the Christians, fell actually upon the Jewes, under Vespasian and Titus, and so at the time the persecution of the Christians was necessarily cooled, and fell upon the Jews their greatest enemies.

17. And the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and† 1.400 keep the testimony of Jesus Christ.]

[Paraphrase] 17. And this was a great vexation to Satan, to see Christianity thrive the better by this means, and therefore he set to his former design again, that of setting the Emperors upon persecuting the Christians, viz. the pure Orthodox of them that stood out constant in confession of Christ, and would not, for acquiring safety, join with the Jews or Gnosticks, and comply with them. And this persecution now designed by Satan, is that which fell out under Do∣mitian, the subject of the next vision, c. 13.

Annotations on Chap. XII.

[ a] * 1.401 V. 1. Clothed with the Sun, and—] What no∣tion is here to be affix'd to the Sun and Moon, may thus most probably be resolved: The Sun being the Spring and fulness of light, communicating to all, but needing not to receive light from any, may fitly re∣present the Christian religion, as that contains the do∣ctrines of perfect purity, not only external, but of the heart, and is an addition of perfection to all the laws that had formerly been given to men. And then the Moon being a fainter light, and proverbially noted for mutability, it may well signifie the imperfect, and accor∣dingly mutable oeconomy of the Mosaical Law. That the Moon is under this womans feet,* 1.402 may signifie that the Church•• noted by this woman clothed with the Sun, that is, the Christian Church, had now cast off that yoke of the Mosaical observances. Others have applied it to the use that Christian religion makes of the Law and Prophets, as a footstool to rest upon in some degree.

But the phrase under the feet, rather implies that of bringing low, destroying, then making use of it; as when the enemies are put under the feet, or made the footstool, it notes them to be subdued. And so the Mo∣saical oeconomy was at this time solemnly laid aside by the Christians, and the Nation and Temple destroyed in the former Visions.

[ b] * 1.403 V. 4. His tail] Supposing the great red Dragon, v. 3. to signifie the Devil, (see Note d.) the only que∣stion is, what is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his tail. To this purpose it must be observed, that the serpents pow∣er of hurting lies principally in his head; and there∣fore] as it is of them observed, that they doe all they can to preserve their head, as that wherein they are most nearly concern'd, so the punishment that by God is threatned Satan in the shape of a serpent, Gen. 3. 15. is, that the seed of the woman shall bruise his head, that is, shall over-power and master him: And accor∣dingly here the Roman Imperial power, by means of which the Devil is able to kill and persecute Christi∣ans, is express'd by the heads of the Dragon, v. 3. And then the tail being most distant from the head, and here mentioned distinctly from the seven heads, and that which here follows of drawing the starres, that is, cor∣rupting the Christians, attributed distinctly to the tail, as that which succeeds ch. 13. 1. to the heads; it will follow, that the tail of the serpent shall most reasona∣bly have a peculiar notion, & signifie his policy & sub∣tlety, which is the engine by which he works, before he proceeds to use his power, or when his power or force cannot prevail. And of this sort the Instruments ordi∣narily are Magicians and Sorcerers, and false Prophets, that by deceits seduce and corrupt men: and none more eminently deserved this title then Simon and his followers, First, in respect of the prodigies that he made shew of; Secondly, by his doctrine of compli∣ances, which offered all men waies of escaping perse∣cutions, whether from the Jews or Gentiles, by deter∣mining it lawfull to deny Christ, and offer sacrifices to Idols; Thirdly, by gratifying all their carnal de∣sires, and giving them liberty for all uncleannesse. From whence it is that Cyril of Jerusalem calls Simon by this title, so proper to this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the prime Dragon of wickednesse, or wicked Dragon. And so this is most proper to this part of the Ecclesiastick story of those first times, that assoon as the wheat was any where sown, the enemy sowed his darnel also; whereever Christianity was planted, the Gnosticks infusions follow'd, to spoil and destroy it: and so it was at Rome, and that peculiarly at this point of time here noted in this Vision, before the Imperial e∣dicts for the persecuting of the Christians came out. For these, we know, followed the destruction of Simon, (see Note b.) and are the subject of the next Chapter.

[ c] * 1.404 V. 6. Woman fled into the wildernesse] The time of the womans flying into the wildernesse, that is, of the banishing of the Christians from Rome, is known in story to have been in the tenth of Nero, at which time having fired the City, he imputed it unto the Christi∣ans. That he did it himself is affirmed clearly by Suetonius, in Ner. c. 38. quasi offensus deformitate veterum aedificiorum, & angustiis flexurisque vico∣rum, incendit urbem; & incendium ex turre Moece∣natiana prospectans, loetus flammae, ut aiebat, pulchri∣tudine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ilii in illo suo scenico habitu decantavit, Not liking the unbeautifulnesse of the antient buil∣dings, nor the narrownesse and turnings of the streets, he set the city on fire, and there burnt all that was sa∣cred and precious in the city, and looking on the fire from a tower, and delighted, as he said, with the beau∣ty of the flame, sang in his scenical habit the taking of Troy. Thus again we finde in Xiphilin out of Dio. But for this the Christians were accused by him, and cruelly punished, faith Taci••us Annal. l. 15, and that writer, being an hater of the Christians, is pleased to think them guilty, and falsly affirms, that some of them confess'd the fact, whilst not only in the general reputa∣tion of all men that then lived, of other writers that wrote of those times, but by the confession of Tacitus himself, Nero was acknowledged the author of it, who meant to have the honour of building a new city, and calling it by his own name by this means. However, the Persecution of the Christians began by this pre∣tence, was by Nero's edicts the next year improved and advanced to so high a pitch, that Christianity was quite interdicted the Roman Empire. So saith Sulpici∣us Severus; N••que ullâ re Nero efficiebat quin ab eo jussum incendium putaretur; igitur vertit invidiam in Christianos, actaeque in innoxios crudelissimae quaestio∣nes, quin & novae mortes excogitatae—Hoc initio in Christianos saeviri coeptum, post etiam datis legibus religio vetabatur, palámque edict is proposit is Christi∣anum esse non licebat, Nero could by no means per∣swade men but that the city was burnt by his command; whereupon he diverted the envy of it on the Christians, and appointed cruel torments for the examining them, and invented new kinds of death. On this beginning the persecution brake out against the Christians, and after it the religion was prohibited by Laws, and pub∣lick edicts made that no man might be a Christian. And this is it which is here meant by the womans flying into the wildernesse, and accordingly is by Tertullian called the first persecution; because though the Chri∣stians as such suffered before in Claudius's time, yet that was not by any Imperial edict, but only by tu∣mults, when the heathen people were incited by the malicicus Jews. For as we read Act. 18. the Procon∣sul Gallio would be no Judge in such matters, but drave the Jews from the Judgment-seat. And this was toward the latter end of Claudius, after Claudius had commanded all Jews to depart from Rome: In which banishment of the Jews some Christians might suffer occasionally, and S. John be banished into Patmos; but there was as yet no Edict against them as Christians, at the least none for the putting of them to death, as the plea of S. Paul before Felix and Festus, his appeal to Caesar, (which was at the beginning of Nero) make it plain. And accordingly we finde, that when S. Paul came to Rome, Act. 28. he preached there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all boldnesse or publicknesse, and was not forbidden. And at the writing of his E∣pistle to the Romans, their faith, saith he, was famous in all the world, Rom. 1. and he had oft desired to come to them, Rom. 15. 22. and that for many years, v. 23. And all this in Claudius's time, before his going to Rome, which argues also that this woman was not yet fled, that is, banish'd, into the wildernesse. And there∣fore of Nero it is Tertullian's phrase, that he first dedi∣cated persecution, & primum Neronem in hanc sectam ferociisse, Nero was the first Emperor that persecuted Christian Religion.

[ d] * 1.405 V. 9. Great Dragon] The Hebrews call Satan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the old serpent: so again, c. 20. 2. And the casting him out at this time is the prospering of the Christian faith, consequent to this discomfiture of Simon Magus, and the manifestation of the power of Christ. So faith Arnobius 1. 2. Non distulerunt res patrias linquere, & veritati coalescere Christianae: vi∣derunt enim currum Simonis, &c. They delayed not to leave all their worldly possessions, and to cleave to Chri∣stianity (which was now under interdict:) For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth, &c. And as by this means the Heathens were converted to the faith, by seeing the pow∣er of Peter, so were the Gnosticks discomfited, seeing their leader Simon destroyed.

[ e] * 1.406 V. 10. Accused them] The accusation that Satan brings against sincere Christians appears by his dealing

with Job c. 1. 9, 11. to be to this effect, that they are Hypocrites, and will only serve God as long as he pro∣tects and defends them. This it hereby appears that Satan looks on, as the charge of all others most for his turn to bring against men, and therefore that which he most desires to have truely said of them. Now the chief doctrine of the sect of the Gnosticks, the follow∣ers of this Simon, (who is called the first-born of Sa∣tan) was this, that in time of persecution it is lawful to denie and forswear Christ (which was the very thing that the Devil laid to Job's charge,) and consequently all that were by him seduced into that doctrine, Satan might justly accuse before God day and night, as really guilty of that accusation. But when the doctrine of the Guosticks and the professors of it were now cast out of the Church, then this is here truly said, that the accu∣ser of the brethren, that is, of Christians, is cast out; that is, Satan can no longer with any justice accuse the Christian Church, or, if he doe, he is found to be a false accuser.

[ f] * 1.407 V. 16. The earth helped the woman] The solemn notation of Judaea by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land, hath often been ta∣ken notice, of, and is very pertinent to this place, the se∣ditions that were raised there about this time of Nero's reign diverting the malice designed against the Christi∣ans: and the same continued all the time of Galba, Otho, Vitellius, Vespasian and Titus: and in all this space the Romans being wholly taken up about the Jews, the heathen Emperors did nothing against the Christians, till Domitian comes, who is the subject of the Vision in the next Chapter.

CHAP. XIII.

1. AND I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his head [note a] the name of blasphemy.]

[Paraphrase] 1. And I was in the island Patmos, upon the sea shore, when I saw the vision, that I am now to set down, viz. concerning the execution of that ••designe of Satan of bringing persecution on the Christians at Rome, ch. 12. 17. And here the first thing I saw was a beast, representing the heathen worship, as it stood at Rome, rising out of the sea, as that is all one with the abysse, or deep, that is, introduced among them by Satan (see note on ch. 11. c.) and thri∣ving and prospering by the strength and power of the Roman Emperors; that heathen worship represented by this first beast, and the Roman Empire by the seven heads, either as seven Emperors, ch. 17. 10. or else as referring to the seven hills of Rome, the seat of this Idol-worship, usurping to its self that blasphemous title of being a Goddesse, and the ten horns ten Kings, no∣ting those that complied with Rome in this deifying of their Emperors, and in the rest of their Idol-worship, viz. the many Kings that were by the Roman Emperor set over other places, who therefore are said to have ten crowns.

2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his feat, and great authority.]

[Paraphrase] 2. And this Idolatrous heathen worship, thus assisted by the power of the Empire, began to be very cruel, and cannot sufficiently be express'd by one cruel beast, but having variety of all kinds of gods in it, from which 'tis represented by a speckled leopard, it exercises all the cruelty both of bear and lion, as was manifest by their per∣secutions of Christians. And to the sustaining of this beast (the Idolatrous heathen worship) the Devil (that laboured to de∣stroy Christianity, ch. 12. 3.) contributed all his power and skill, did all that he could to hold it up, by prodigies, and by all other means.

3. And I saw [note b] one of his heads as it were wounded to death, and his deadly wound was healed. and† 1.408 all the world wondered after the beast.]

[Paraphrase] 3. And though one prime Temple on one of the seven hills of Rome, the most stately of all the rost, and so call'd the Capitol, from a Latin word signifying Head, were burnt down by lightning, and esteemed to be smitten by God from heaven, and so Idolatry conceived to have received a fatal blow; yet that was soon rebuilt by Domitian the Emperor of Rome, and that gave a great confirmation to Idolatry among all that lived in the Roman dominions, and took notice of it. See note k.

4. And they worshipped the Dragon which gave power unto the beast, and they worshipped the beast, saying Who is like unto the beast? who is able to make war with him?]

[Paraphrase] 4. And they worshipped the Devil, who had thus up∣held the heathen religion when the Jewish was destroyed, resolving from hence, that the God of Israel was not able to contend with their Devils, nor his religion abole to maintain it self against their Idol-worship.

5. And there was given unto him [note c] a mouth speaking great things and blasphe∣mies, and power was given unto him to [note d] continue fourty and two moneths.]

[Paraphrase] 5. And hereupon the hea∣then Idol-worship and wor∣shippers began to despise all others, and to scoffe at the God of Israel (and the heathen Emperors to call themselves gods, for so Domitian did) upon the destruction of the Temple at Jerusalem, concluding thence that that God of Israel was not the true God. And soon after this, Domitian began a persecution against the Christians, as those which oppsed the heathen worships, and continued it about three years and a half, untill his death.

6. And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwelt in heaven.]

[Paraphrase] 6. And this same Domiti∣an was very bitter against God, the Church, and all Christians, in all this being a factor for the beast or Idol worship.

7. And it was given unto him to make war with the Saints and to overcome them: and power was given him over* 1.409 all kindreds, and tongues, and nations.]

[Paraphrase] 7. And was permitted by God to persecute the Christi∣ans, and to suppresse them wheresoever they inhabited, whether of Jewish or Gentile extraction, (see note on ch. 10. c.)

8. And all that dwell upon the earth shall worship him, whose [note e] names† 1.410 are not written in the book of life of the lamb, slain from the foundation of the world.]

[Paraphrase] 8. And all the Christian professors within the compasse of the Roman dominions were put to sore trials, and of them very many were wrought upon by this means, viz. the carnal temporizing Gnosticks, which had not a mind to be martyrs and confessors for Christ, but rather chose comply with idola∣try, then to suffer for Christ.

9. If any man have an ear, let him hear.

[Paraphrase] 9. And this persecu∣tion of his against the Chri∣stians was so sharp and unre∣sistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawfull power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.

10. * 1.411 He that [note f] leadeth into captivity, shall goe into captivity: he that killeth with the sword, must be killed with the sword. Here is the patience and faith of the Saints.]

[Paraphrase] 10. And this persecu∣tion of his against the Chri∣stians was so sharp and unre∣sistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawfull power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.

11. And I beheld [note g] another beast coming up out of the earth, and he had [note h] two horns like† 1.412 a lamb, and he spake as a dragon.]

[Paraphrase] 11. The next part of this vision was the representing a second beast, by which is meant the magick and auguries and oracles of the heathen Priests, which appeared to me to ascend out of the earth, or from under ground, as the Oracles were wont to be delivered: And this beast had two horns, these men had two powers, by which they made themselves sit to be considered, doing of miracles, and divination, wherein they had some re∣semblance of Christ the Lamb, but made use of these to all diabolical ends of cruelty, and delivered their oracles, as the Devil was wont to doe, in dubious forms.

12. And he exerciseth all the power of the fist beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

[Paraphrase] 12. And all this was made use of to advance Idol-wor∣ship, which before had lost some reputation in the burning of the Capi••ol, ver. 3.

13. And he doth great wonders, so that he [note i] maketh fire come down from hea∣ven on the earth in the sight of men;]

[Paraphrase] 13. And by these great wonders were pretended to be done, even calling and bringing down fire from heaven, which is affirmed of Apollonius.

14. And deceiveth them that dwell on the earth, by the means of those mira∣cles which he had power to doe in the sight of the beast, saying to them that dwell on the earth, that they should [note k] make an image to the beast, which had the wound by a sword, and did live.

[Paraphrase] 14. And by these and the like prodigies, shewed in se∣veral parts of the Empire, they endeavoured to set up the same Idol-worship among them, which was at Rome.

15. And he had power to give [note l] * 1.413 life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not wor∣ship the image of the beast should be killed.

[Paraphrase] 15. And these heathen Au∣gurs and Priests set up ora∣cles in new places, and by re∣sponses from them ingaged the Emperor, and his officers in the Provinces, to persecute and make bloody Edicts against the Christians.

16. And he† 1.414 causeth all, both small and great, rich and poor, free and bond, * 1.415 to receive [note m] a mark in their right hand, or in their foreheads;]

[Paraphrase] 16. And by that means Edicts came out for all men in the whole Empire to enter into, and join in their heathen worships.

17. And that [note m] no man might buy or sell, save he that had the mark, or the [note n] name of the beast, or the number of his name.]

[Paraphrase] 17. And therewith banish∣ment, or interdicting of all privileges and advantages of life, to all that doe not thus join publickly with them, and to that end enter into their religion by some of those waies usual among them, by having the mark of the god, or the name, or some numeral letters that signifie his name, branded on them.

18. Here is [note o] wisdome. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred three∣score and six.

[Paraphrase] 18. And for the last of these, it was represented in the vision to be three letters, which signifie six hundred sixty six: the foretelling of which ought to be look'd on as an act of infinite wisdome in Christ, that sent this prophecie, and consequently to be attended to as such: or else the finding this out will be matter of wisdome, a work of sagacity in any, and yet possible, when the time comes, to be observed; for the way of numbring here mentioned is that which is of ordinary use among men.

Annotations on Chap. XIII.

[ a] * 1.416 V. 1. The name of blasphemy] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name of blasphemy literally signifies such a title as can∣not be assumed or owned without blasphemy. Now blasphemy is committed two waies, either by speaking contumeliously of the true God, or giving divine ho∣nour to any else: which is also the taking that honour which is due to him alone, and bestowing it upon o∣thers, and so as contrary to his being acknowledged the one God, as the using him reproachfully is to his being God. And therefore it is that Paul and Bar∣nabas having divine honours attributed to them at Lystra, they rent their clothes, Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme, signifying thereby, that sacrificing to any creature is direct blasphemy against the Crea∣tor. Now what this title of blasphemy was, which is here referred to, is specified by S. Jerome Qu. II. ad Algas. Aeterna cùm dicitur quae temporalis ••••st, no∣men est blasphemiae, The city Rome was called the Eter∣nal city, (So Ausonius Gallus,

urbis ab aeternae deductam rege Quirino Annorum seriem—& Haec e••it aeternae series ab origine mundi.)

which to be attributed to any thing which had a begin∣ning and shall certainly have an end, is a name of blas∣phemy. So in the same words* 1.417 Prosper, Aeterna cùm dicitur quae temporalis est, utique nomen est blas∣phemiae, cùm mortales, licet reges, in ea dic antur Di∣vi, eisque suppli••es dicunt, Numini vestro, altaribus vestris, perennitati vestrae, &c. For that which is tem∣poral to be called eternal, is the name of blasphemy, when their Kings though mortal are called gods, and their suppliants addresse to them in this style, To your Deity, your altars, your eternity, &c. See ch. 17. Note a. But beside this, (and what Athenaeus saies of it l. 1. where he enstyles it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rome the Coele∣stial, or heavenly city) it appears by many antient Ro∣man coines (set down by Goltzius in Thesauro) that Rome was called a Goddesse, there being many such in∣scriptions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rome a Goddesse. Accordingly the people of Smyrna built a Temple to it, saith Ta∣citus hist. l. 3. and other Provinces used the like flat∣tery, erected Temples, appointed Priests to the God∣desse Rome; and at last Adrian raised a stately Temple, and called it Templum Romae & Augustorum, the Tem∣ple of Rome and of the Emperors (that is, dedicated to them, as to gods) saith Dio in Adriano. And accor∣dingly this idolatry or blasphemy is taxed by Pruden∣tius,

—colitur nam sanguine & ipsa More Deae, Noménque lociceu numen adorant.

Rome is worshipp'd by sacrifice, after the manner of a Goddesse, and they adore the Name of the city as a de∣ity. And to this it is agreeable that many other Copies read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 names of blasphemy in the Plural, more such blasphemous titles beside that of urbs Aeterna, the Eternal city, that one of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God∣desse, and the erecting Temples to it, containing all imaginable blasphemies in it.

[ b] * 1.418 V. 3. One of his heads] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One of the heads, will be judged, first, by the notion of head; secondly, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one. The head is the uppermost part of a man,* 1.419 and so proverbi∣ally signifies any thing that is most eminent or conspi∣cuous; and so here, v. 1. the seven heads are most pro∣bably the seven hills on which Rome was built. Then

for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that (for want of degrees of comparison in the Hebrew language) is by an Hebraisme, oft taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first, as Mat. 28. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not one, but) the first of the week. Both these concurre to apply this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Capitol at Rome, to which it belongs so properly and characte∣ristically. For first, the word Capitol cerntainly comes from Caput, and head; and Livy renders the reason for it, that a mans head being found in that place where that was after built, (Caput Toli, the head of Tolus, saith Arnobius) the Oracle answered, Eo loco caput summámque imperii fore, that the head and top of the Empire should be there. Secondly, In this place was the Temple of Jupiter, called therefore Jupiter Capitoli∣nus; and he being the first or chief of the gods, the place where his Temple stood may well be the princi∣pal of the heads of this city.* 1.420 Now that this head is here said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, slaughter'd or smitten to death, this clearly belongs to the burning of the Capitol; which fell out twice about these times. First, It was set a∣fire by those that accompanied Sabinus and Domitian thither, and who were there besieged by Vitellius's souldiers, a little before the death of Vitellius; whose successor Vespasian, being returned out of Judaea, and having committed the warre against the Jewes to his son Titus, in the very next year (at which time the Temple at Jerusalem was burnt) re-built the Capitol most sumptuously, and restored Jupiter's Temple in it: Which as it was a kind of recovery of Rome from a mortal disease (express'd by a coin of Vespasian's, in∣scribed Roma resurges, Rome thou shalt rise again) so it was looked on as a great expression of the wrath of God against the Jews, that at that time not onely their Temple was burnt, but that other of Jupiter at Rome permitted to be re-built, and at Jerusalem heathen sacrifices offer'd in the Temple of God by the Roman souldiers, and all Gods, Priests ferch'd out of their caves or hiding-places, and killed by Titus's command. O this re-edifying the Capitol see Tacitus hist. l. 4. And to this the words here would commodiously enough be appliable. But besides this, there was a second wounding of this first head, another burning of the Capitol, in Titus's reign, which was by lightning, and so esteemed to be sent from heaven. And this is more proper to this point of time, to which this Vision be∣longs, and being done as•• from heaven might from thence be more fitly objected to Idolatry, as a deadly wound to that worship of Jupiter. And this was so sumptuously repaired by Domitian (whose time is the subject of the Vision in this chapter) that Martial makes Jupiter indebted to him for it,

Pro Capitolinis quid enim tibi solvere templis, Quid pro Tarpeiae frondis honoure potest?

what can Jupiter pay thee for his Temple in the Ca∣pitol? And on this 'tis said that the whole earth won∣dred after the beast. Where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole earth or land,* 1.421 the Roman Territories are most probably meant (see Note k.) which are to Rome as all Palaestine (so often call'd by that style, the land) to Jerusalem; and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wondring behind,* 1.422 or after, the beast, signifies their great veneration (wrought in them by this means) to the Idol-Worship, which is farther express'd by their worshipping the Dragon,* 1.423 that is, the Devil, v. 2. called the old serpent, c. 12. 9. and the Devil and Satan, a Dragon being but a flying ser∣pent, by which the Devil hath always been represented. Who being here look'd on as the maintainer of the heathen worship, he is adored and applauded greatly; and that farther express'd by their saying.* 1.424 Who is like unto the beast? who can fight with him? that is, No man or God is able to oppose this Idol-worship profess'd in the Capitol, or resist the power by which it is up∣held.

[ c] * 1.425 V. 5. A mouth speaking great things, and blas∣phemies] One special testimoney of the Heathens blas∣phemy against God upon occasion of the Romans victories over the Jews, is that of Cicero pro Flacco, speaking of the Jews, Illa gens, quàm chara diis im∣mortalibus esset, docuit, quòd est victa, quòd elocata, quòd servit, That nation hath taught us how dear they are to the immortal gods by their being conquered, and subjected by the Romans to a King of their sending thither. This hath been thought fit by a learned man to be brought to the illustrating of this place, though indeed it belong to it only by way of accommodation, as a proof how apt the Romans prosperity and con∣quests over Judaea were to make them blaspheme God; not that this speech can belong to the point of time now spoken of, being delivered long before by Cicero. Diony∣sius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ, who (by the instiga∣tion of the chief of the Magicians in Aegypt. com∣manding him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to kill and persecute the pure and holy men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. as those that hindred their inchantments) became a great enemy of the Church. The like is a∣gain related of Diocletian, that upon a response of A∣pollo from Delphi, that the just upon earth hindred him from speaking truth, he fell on persecuting the Christi∣ans: see Eusebius De vita Const. l. 2. c. 49, 50. But that which is more pertinent to the times whereof, I conceive, the Vision speaks, is Domitian's styling him∣self Dominus & Deus noster, and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter, that any, whether in words or writing, should call him other∣wise, and appointing his statues of gold and silver to be set up in the Capitol, and his professing his contempt of thunder and lightning. See Suetonius in his life, c. 13.

[ d] * 1.426 Ib. Continue fourty and two moneths] That which is read in some Copies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wage war fourty two moneths, that is, three years and an half, is in other the best and ancientest Copies (without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and then that is to spend or stay so many moneths. Thus the King's MS. hath it: and so in Eusebius Eccl. Hist. l. 7. c. 10. Dionysius Alexandrinus citing this place reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or, as another reading of Eusebius hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, power was given him fourty two moneths. And then to stay so many moneths is to live so long; which was puncturally true of Domitian, who began his per∣secution in the thirteenth, and dyed in the sixteenth year of his reign. And so this is directly answerable to the space wherein Antiochus had vexed the Jews, Dan. 7. 24. (see Eissebius Eccl. Hist. l. 3. c. 13.) and so is fit to be express'd in the same form of words, as we see it is.

[ e] * 1.427 V. 8. Names are not written in the book of life of the Lambe slain] That the words here should not be read thus, the Lamb slain from the beginning of the world, (though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning) but thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.428 whose names were not written from the foundation of the world, (that is, were never written) in the book of life of the Lamb that was slain, may suf∣ficiently appear by comparing this expression here with c. 17. 8. where the words are, whose names are not writ∣ten in the book of life from the foundation of the world. Now some difference there is betwixt the book of life of the Lamb slain here, & the book of life in the place. There the book of life signifies the register of all the good Christians on earth, such as at that time, when their names are said to be written in it, are true believers; but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors, such as already have, or are now about to venture their

lives for the confession of Christ, to take up his crosse and follow him, and so are conformable to this image of Christ, this of the Paschal lamb (by which he was an∣tiently represented) the sacrificed, crucified Saviour. And so these men of the land, that is, the Jews here that worship the beast, the Gnosticks, that to avoid persecution goe to their Idol-feasts or sacrifices, are justly thus de∣scribed, they whose names, from the foundation of the world, have not been written in this book of life of the slain lamb, or in the slain lamb's book of life.

[ f] * 1.429 V. 10. Leadeth into captivity] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to gather together a captivity, that is, a number of Captives, as he that undertakes to bring them back out of their Captivity, to be their Captain, and lead them against their Conquerour that hath taken them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉to gather to warre, c. 16. 14, 16. and 20. 8. and as the word gathering is particularly applied to Captives, and so used by the Psalmist, Ga∣ther us, O Lord, from among the people, &c. Psal. 106. 47. having in the former verse mentioned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that had carried them captive, which concludes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 us there to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Captivity here (in like manner as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumcision is the Jews which were circumcised, and many the like) just as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gather together is all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gathering. This is after farther express'd by killing with the sword, that is, making vi∣olent resistance and opposition against the persecuting Emperors; which for a Christian to do is quite contrary to the faith and patience of the Saints, which consists in suffering, not in resisting, in having their names writ∣ten in the slain lambs book of life (see Note d.) not in the military list of those that will fight against their lawful Superiours rather then suffer under them. Now as God hath in the fifth Commandement of the Deca∣logue commanded obedience, and (in the Psalmist, and in the Sermon on the mount) meeknesse, with the promise of temporal blessings; so here doth he deterre from resist∣ance or rebellion, even against persecuting Emperors, by denouncing of temporal judgments of an higher nature then those which by that means any man desireth or at∣tempteth to avoid. He that goeth about to deliver those conquer'd Captives out of the Emperors hands, out of his oppressions or persecutions, shall do them no good, but shall himself be justly punish'd by him, by the righteous judgment of God, who loves not thus to be assisted (any more than Christ by S. Peter's sword) against his ene∣mies, but denounces (as there in the Gospel, so here) pe∣rishing by the sword against him that thus useth the sword against a lawful Superiour, though acting wickedly a∣gainst Christ or Christianity. And so the onely Christian weapons against persecuting Princes are demonstrated to be Patience and Faith, enduring meekly what comes from them, and referring our cause to God only. And by these means (so necessary for every Christian to observe, v. 9.) hath Christianity ever flourished, & by none other.

[ g] * 1.430 V. 11. Another beast] What this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 other, or second, beast signified in this Vision, is determinable by the consequents (v. 13, 14.) thus far, that it must denote some one or more Sorcerers or Magicians, to whom it is peculiar to do the great wonders, to make fire come down from heaven, v. 13. to deceive by means of those miracles which he hath power to doe before the beast. Of this therefore so signally set down there can be no place of question, nor consequently that these sorcerers were Heathens, being by the Devil made use of to support and advance Heathenisme and Idolatry. This appears 1. by his speaking like the Dragon, that is, the Devil (see Note b.) 2^dly, by his exercising all the power of the first beast before him, that is, as∣sisting of the heathen worship, v. 1. whose deadly wound was cured, that is, which was newly restored to a flouri∣shing condition again by Domitian's re-edifying of the Capitol, (see Note b.) 3^dly, by his commanding to make an image to the beast, v. 4. (which must be again the ad∣vancing of heathen worship) and so the giving breath to the image, as shall anone appear. It is therefore most reasonable to interpret this second beast of Apollonius Tyaneus, that did such feats at this point of time, and was the person whose life is so solemnly written by Phi∣lostratus, and his miracles by Hierocles compared with and preferred before Christs, that he cannot be look'd on as a person too mean to be thus represented in this Vi∣sion. But this not so as to confine it to his person, (for Christ himself is oft not the person of Christ, but he and his followers, the Christians together) but to com∣prehend also the Magicians, Sorcerers, Augurs, heathen Priests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that divined by the entrails of beasts, flying of birds, the whole sort and profession of these. For that it belongs not to Simon Magus, and his followers, Menander and Basilides, &c. (though they were all Sorcerers) appears, 1. because Simon was worship'd in time of Claudius; and though in Nero's reign he came a second time to Rome, yet he was then worsted and de∣stroyed by the Apostles S. Peter and S. Paul, and the Christian religion advanced by that means, not Heathen∣isme, as here it is; and 2^dly, the contexture of these Vi∣sions, & other characters in the former part of this chap∣ter, determine this of the second beast to Domitian's and not to Nero's time: and for Menander and Basilides, &c. they kept & taught in Palaestine, Aegypt and Syria, whereas this second beast must have a larger influence, & that particularly on heathen Rome, and the heathen wor∣ship there, denoted by the first beast, whose deadly wound had been cured. And for the confirming of this interpreta∣tion, it is to be observed (what is most evident) that this second beast,* 1.431 and the false prophet, c. 19, 20. had the same designe. For as here the second beast doth his miracles be∣fore the first, v. 12. & commands to make an image to the beast, v. 14. & causeth them to take the mark of the beast upon them, v. 16. so there the false prophet had done his signes before the beast, by which he had deceived those that received the mark of the beast, and worship'd his image. And that there the false prophet signifies the heathen di∣viners, that foretold out of the Oracles of the Sibyls, &c. will appear c. 16. 13, 14. (Note g.) This being thus evin∣ced, that this whole sort of deceivers (who by their arts were serviceable to the confirmation of heathen Idolatry) are denoted & represented by the second beast, the several phrases in this Vision & parts of the representation will be very intelligible; as will appear in the following Notes.

[ h] * 1.432 Ib. Two horns] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 horns in the Scripture most commonly signifie power or strength, because the horns of beasts being their weapons, their power of defending themselves, or hurting others, doth most properly consist in them: see Note on Luk. 1. n. And though it be here the horns of a lamb, which is no strong or formidable beast, yet still the horns of the lamb, or sheep, are the only strength which that creature hath, and horns cannot pro∣perly signifie any thing else but strength. As for the whole phrase here,* 1.433 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two horns like unto (a or) the lamb, it must be interpreted by analogie with what we read ch. 5. 6. There Christ having been slain, & risen again, & install'd in his regal power, is re∣presented by a lamb having seven horns, which are the denotation of his several branches of power, usefull to him for the subduing his enemies: And so here of this second beast it is said, that it hath two horns like the lamb, that is, this lamb before described, ch. 5. in like manner as the beasts speaking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Dragon, referres to the Dragon,* 1.434 v. 2, 4. And though the demonstrative article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not prefix'd, yet that is so ordinarily left out in all Writers, when it must be retained in the sense, that no ob∣jection can be drawn from thence. This then being thus farre clear, it remains only to enquire what acts of power are here meant by the two horns.* 1.435 And 1. it must be re∣solved that they are two such as are like two of Christ's; for that is concluded from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like the lamb.

Of which number as the power of miracles and of pro∣phecie are certainly two, so there is great reason here from the Context to resolve these to be the two that are here meant. For it being already cleared, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 horns signifie powers, two powers are here named di∣stinctly in the following verses; first, the power of wor∣king signs; ver. 14. secondly, of giving breath to the image of the beast, ver. 15. For that is the denotation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in those two (and very ordinary in o∣ther) places,* 1.436 It was given to him, that is, Power was given to him, or he had power (see Luk. 1. Note p.) Now the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signs doth acknowledgedly denote mi∣racles;* 1.437 and so it is specified, ver. 13. He dth great signs, so that he makes fire come down from heaven, &c. and so that is the first horn of this second beast, the Magicians and Sorcerers power of working some prodigies, like unto those that Christ the lamb (him∣self, and in his Apostles afterwards) had wrought, re∣sembling them, but not truly such, false, deceitfull mira∣cles. And for the power of giving breath to the image of the beast,* 1.438 that is express'd in the next words to be the enabling the image of the beast to speak, which clearly denotes the receiving responses from the Devil, or the Devils giving of Oracles, foretelling things to come; which is another imitation of what the Lamb or Christ had done, who left the power of prophecie in his Church after his Ascension, as he saith of the Para∣clete, he shall shew you things to come, and as S. Paul saith Ephes. 4. 11. that for the founding and confir∣ming a Church, Christ gave some Apostles, some Prophets, &c.

[ i] * 1.439 V. 13. Maketh fire come down—] The first of these horns or powers, being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil, contains under it all the deceitfull wonders wrought by Sorcerers in those times; and the strangest of all these that were by any of them preten∣ded to, was this of making fire descend from heaven, in imitation of Elias, as Jannes and Jambres did by their magick some miracles after Moses. And this is particularly related by Philostratus of Apollonius Ty∣aneus l. 5. c. 5. that he called down fire from heaven. And this is a signal evidence that these Sorcerers were this second beast.

[ k] * 1.440 V. 14. Make an image to the beast] The designe of these Sorcerers to advance Heathenisme by that means, and to oppose Christianity, and the successful∣nesse of their attempt, so far as to incense the Empe∣rors against the Christians, and to engage them to fa∣vour and encourage Heathenisme or Idolatry, is suffi∣ciently known in story, and appears by that book of Hierocles, (to which we have Eusebius's answer, though the book it self be not extant) wherein he compares Christ and Apollonius, the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life, and preferres Apollonius and Philostratus very much before the other. And this is the meaning of ver. 12.* 1.441 he did all the power of the first beast before him, that is, he confirmed men in the belief and practice of all the heathen worship which was then a-foot; and as it follows, makes all the inhabitants of the land, that is, the generality of the Roman Empire,* 1.442 to worship the first beast, whose wound had been cured, that is, to continue those heathen worships of Jupiter Capitolinus, and the like, which seemed to have been shaken by the burn∣ing, but were setled again by the re-edifying of the capitol. And not only so, but, as here 'tis added, he saith to the inhabitants of the land, that is, commands them,* 1.443 , 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make an image to the beast which hath the stroke of the sword, and lived. That that beast which hath the stroke of the sword, and yet lived, is the beast v. 1. one of whose heads was wounded to death, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mortal wound (all one here with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stroke of the sword) was cured,* 1.444 is manifest; and that hath been cleared to denote the heathen worship, as it then stood at Rome, the prime part of which was the worship of Jupiter Capitolinus. The only difficulty then is,* 1.445 what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 image of this beast. And first, it may signifie the inventing and introducing of some other heathen worships or temples besides those, yet agreeable and like unto those which they had already: And to that sense may be applied what we read of Domitian, his adding of new Dei∣ties, and erecting Flavia templa, Flavios Sacerdotes, of which saith Martial l. 8. Epigr. 80.

Sic nova dum condis, renovas, Auguste, priora,

Debentur que sunt, quaeque fuere tibi. Whilst he built new temples, and re-edified the former, both were to be acknowledged due to him, what now are, and where were before. But there is one objection a∣gainst this interpretation, viz. that as this second beast (Sorcery, or the Magicians,) is said at the be∣ginning of the verse to deceive those that dwell on the land, so this beast saith to the inhabitants of the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they should make the image. And there is no reason to think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inhabitants of the land should denote Domitian the Emperor.* 1.446 What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies we have oft explained, not the earth, but the land, that is, the whole region or dominion; and that to be defined by the Context. While the discourse was about the Jewes, there it sig∣nified constantly Judaea, and the rest of the Tetrar∣chies, all Palaestine; and now in this chapter (see Note b.) the discourse is about the Romans, it must by ana∣logie signifie the whole Roman Empire, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.447 the world, which sometimes signifies Palaestine, else∣where signifies the Roman Empire (see Note on Mat. 24. e.) And consequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inhabitants on the land will signifie ver. 7 and here the Princes and people of the other regions, within the compass of the Roman Dominion; and then most pro∣bably the meaning of the verse will be that by the de∣ceits of these Magicians, Apollonius, &c. (who, as Phi∣lostratus makes it evident, went about all the regions, and did their wonders, and drew men after them) the people of all those countries were perswaded to admit the like worships (and build the like Temples) to those in the Capitol at Rome, which may be meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wonder after the beast (see Note b.) that is, to receive universally the worship of Ju∣piter, and to build Temples to him. As for the con∣ceit, that Achilles's ghost, which Apollonius in Philo∣stratus is said to have raised, should be the image of the beast here, or that the image of Apollonius himself, which his scholars appointed to be worshipped, should be it, there are many inconveniences which lie a∣gainst either of those interpretations. This which we have set down is the most simple, and agreeable to the Context.

[ l] * 1.448 V. 15. Life] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies breath, not life, is sufficiently known, and consequently, to give breath must be to enable to speak, as it here follows; and to give this to the image of the beast in the notion of that foremention'd, Note k.) must signifie to devise arts by which Oracles were now given, or the Devils raised to give Responses in those other places where these Roman worships had been received. That the Oracles at Cu∣mae, at Dodona, at Delphos, in all Boeotia, and in most other places, were become dumb before this time, is ac∣knowledged by all heathen writers: and Plutarch's dis∣courses of that subject are very considerable to shew the influence that the Christian faith had on this, & how Idol-worship lost much of its reputation by this means. These Augurs then and heathen Priests, as they did un∣dertake to divine by looking into entrails of sacrifices, & by many other waies, so did they contrive the deli∣vering of Oracles in new places, as in Pontus, by Aes∣culapius,

and the like, as may be seen in Lucian's Pseudomantis. This practice continued publick as long as the Emperors continued Pagan, and after∣wards more privately: But about the time to which this Vision belongs, that is, in the reign of Domitian (as also of Trajan and Adrian) upon the great defecti∣on of Oracles, the Devil in these his agents was most active to repair the losse by setting up new Impostures in this kind; and this as a branch or effect of that Prophetick power signified by the second horn (of this second beast) like unto the lamp,) ver. 11. and to this must be applied that in the end of that verse, subjoyned immediately to the mention of the two horns,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second beast spake(that is, these Augurs prophesied, or delivered Oracles,) as the Dragon; First, Wickedly and cruelly, for the advancing of Satan's kingdome, as when by this means they stirred up the Emperor and his Officers against the Christians. See Lucian in Pseudomant. concerning Alexander the Ma∣gician. And so ••aith Baronius An. 272. §. 20. the Gentile-Priests did out of the Oracles of the Sibyls in∣cense the Emperors against the Christians. Secondly, Cunningly, doubtfully, giving their Responses in ob∣scure forms, veiling their predictions in equivocal spee∣ches, as the Devil, that knows some futures, and gues∣seth at others, is wisely and politickly wont to doe. The former of these seems chiefly to be meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Dragon, because in this v. 15. after the Image of the beast speaking, is immediately added, and cause that as many as would not worship the image of the beast should be killed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

[ m] * 1.449 V. 16. A mark in their right hand] The giving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 marks in the right hand or forehead was or∣dinary in Syria and the neighbour countreys, not as a brand or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is among others, by way of pu∣nishment; see Gal. 6. 17.) but as a note of servants, or to discriminate the servants of one Master from ano∣ther. These marks were either in their right hands (or armes, or wrists, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oft signifies, and not only the hand, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Mar. 7. Note a.) or in their foreheads: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Julian, marks of souldiers are in their hands or wrists; and Lucian De dea Syr. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be marked on the wrists. So that to cause all to receive this mark, is to force all to the receiving these Idol-worships; and the way of forcing them is specifi∣ed ver. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that no man might buy or sell, that would not; that is, incen∣sing the Emperor and his Officers in the provinces to make interdicts against Christian assemblies, and to proceed severely and capitally against all that used any but these heathen Idol-worships. This whole passage seems to allude to the tyranny of Ptolemaeus Philopator upon the Jews in the thrid of the Maccabees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —He made an edict to bring disgrace upon the nation, and upon a tower joyning to the court he erected a pillar, and engraved on it, that no man should enter, but those who sacrificed after the hea∣then manner to their gods, and that all the Jews should be forced to be enrolled & put in a servile condition, and that those that were enrolled should be marked also with fire upon their body with Bacchus's Ensigne, an Ivie∣leafe. Which passage seems to be taken notice of by the Author of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who speaks of Ptolemaeus Philopator marking men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with Ivie-leaves. All which we see signifies the mar∣king them out as servants with the ensigne of their hea∣then god Bacchus, as here with the mark of the beast, that is, of Idol-worship.

[ n] * 1.450 V. 17. Name of the beast] Beside the mark of the beast, here is mention'd the name of the beast, and the number of the name, which are in like manner to be re∣ceived on their wrists, or foreheads, as the mark was; for so the construction carries it, He causeth all〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he may give them a mark, ver. 16. And that no man should buy or sell, save he that had the mark, or the name, or the number of the name, Where,* 1.451 as their having a mark given them is all one with re∣ceiving and having it, so the having the name, and number of the name of the beast, must be all one with their receiving it. And then this will signifie no more then the several waies whereby servants or worshippers of the heathen Idols were initiated, or received, and discriminated from others; First, by a mark or ensign of that God whose worship it was, an Ivie-leaf for Bacchus(from whence they were called thyrfigeri, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the like; Secondly, by the name of the God engraved on them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apollo, Bacchus, &c. and therefore, c. 14. v. 11. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which must there best be ren∣dred, the engraving of his name; Thirdly, by nume∣ral letters, which make up the same summe that the name of the God makes, which is but a mystical or cabalistical way of having the name understood by them that use it, but not easily understood by any man else. Of these Servius on Virgil makes frequent men∣tion: And Martianus Capella mentions XN as the mystical name of the Sun, that is, the number of the name. And an example of this manner of describing a God, even Christ himself, hath been set down from the Sibylline Oracles, Note on 1 Pet. 4. f. Having gone thus farre, it is now observable that these four phrases, worshipping the image of the beast, ver. 15. having the mark of the beast, having the name of the beast, having the number of the name of the beast, are all here used in the same matter, (as things commanded under severe interdicts, either capital punishment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may be kill'd, that doe it not, or expulsion from humane society, that they may not buy or sell, but be discommuned) and perhaps thus dif∣ferently expressed to set down the several degrees of complying with Heathenisme, that the persecutions brought Christians to, known and mention'd by the antients, that is, the several species of the Lapsi; first, Apostatae, Apostates, that openly renounced the Chri∣stian religion; secondly, Sacrificati, they that sacri∣ficed to Idols-gods; thirdly, Thurificati, they that burnt incense to them; fourthly, Libellatici, they that received tickets to acknowledge that they had done so, though they had not; which being, in respect of the scandal of it, and by way of interpretation, all one with having sacrificed, may properly by expressed by receiving the number of the beasts name which is in ef∣fect all one with receiving his name, or mark.

[ o] * 1.452V. 18. Here is wisdome] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here is wisdome, signifies, is somewhat uncertain. It may refer to God; Herein is wisdome shewed, that as the heathen Priests veil the names of their gods in se∣cret numbers, so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed.* 1.453 And then that which follows,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him that hath understanding count, or reckon, will be no more then. Let him that knows what belongs to mystical expressions of names by num∣bers take notice of this number now given him, and he shall finde how it fits the event. But it is also pos∣sible that the phrase, here is wisdome, may referre onely to man: 'Tis an act of special wisdome to doe it: and then to that sense will be agreeable what followes, Let him that hath understanding cast the account; where again the wisdome and understanding may ei∣ther signifie skill and sagacity to finde out the meaning of this mysterie, or else prudence to manage it wisely,

that it shall bring no danger upon him, it being that which was not fit publickly to be discovered, but if any man had the skill to discern it, he would, if he were wise, reckon it to himself, and say nothing, not disco∣ver that openly which might bring danger or persecu∣tion along with it. To this purpose 'tis observable, that in the first ages of the Church (which were most likely to have understood and given us light in it) they made no conjectures about it; and 'tis Irenaeus's saying, that if in his time it were fit publickly to be declared, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It would have been declared by him that saw the Revelation, for that was but a little while agoe, almost in our age, about the end of Domitian's reigne. Intimating, that the reason of S. John's not discovering it as somewhat proper to those times, that is, surely, because some body that lived in his time, or was suddenly to come, was concerned in it. It will now, at this distance of so many hundred years, be more difficult for us to find it out, and lesse advantagious to afflict our minds in the search of it. That conceit of Irenaeus, that the number is to be found out by the Greek account of letters, hath been taken for the rule by which the work must be wrought, and so the Greek Alphabet hath had all the applications made to it to expound this riddle: Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age; and secondly, the Greeks had antiently another way of numbring, beside that of the letters of the Alphabet in their order, viz. by six letters only taken out of the Alphabet, which did comprehend all numbers: And who knows whether that be not the way of numbring by which the operation is to be wrought? And thirdly, it is much more probable, that S. John had respect to the Hebrew custome of finding out mysteries in the num∣ber of letters, that being very usual among the Rabbines of that age, under the name of Ghematria, which was a mysterious and abstruse art; and, in their account, a special depth of wisdome among them. Whatever this number is, 'tis somewhat, which as a note of dis∣crimination, is imposed, v. 16, on all men of that time and place, whereof that Vision treats, and which some had upon them, v. 17. was received by some, ch. 14. 11. and not received by others, ch. 20. 4. All this and much more might be said, to demonstrate it unreaso∣nable to take any pains in finding out the precise name, whereof this of 666 is the numeral expression. The sense of the verse and the whole passage is clear with∣out it, that the heathen Priests, and Augurs, and Sorce∣rers, should incense the Emperor against the Christians in all the Provinces, and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships. And I shall not trou••le the Reader with any (as more scrupulous, so) uncertain enquiries.

CHAP XIV.

1. AND [note a] I looked and lo a lamb stood on the mount Sion, and with him an hundred fourty and four thousand, having his fathers name written in their foreheads.

[Paraphrase] 1. Here is another vision, or another branch of the for∣mer. And methought I saw the Lamb, that is, Christ, on mount Sion, in the Christian Church, and with him all those constant pure Christian Jewes, ch. 7. openly and constantly professing the truth.

2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers, harping with their harps.]

[Paraphrase] 2. And again methought I heard a voice from heaven, as the voice of many waters, &c. that is, the Gospel preached aloud among the Gentiles, and a multitude of Gentile Christians (see. ch. 7. 9.) a rejoicing together.

3. And they sung as it were a new song before the throne, and before and four * 1.454 beasts, and the Elders: and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the† 1.455 eaarth.]

[Paraphrase] 3. And these, methought, were singing of praise to God (sitting, as he was before re∣presented ch. 4. 2. after the manner of the Bishop of Jerusalem, with the four Apostles, and the four and twenty Bishops of Judaea in council with him) and this song being a thaksgiving to God through Christ (and so call'd a new song, according to that tradition of the Jewes on Psal. 96. 1. that wheresoever the new song is mentioned, it referres to the age of the Messias) for vouchsafing them to be persecuted and suffer for his name (see Act. 5. 41.) none could joyn with them in it, but the hundred and fourty and four thousand, that is, those pure Jew-Christians, that had kept themselves constant and spotlesse from the pollu∣tions of the world, like them.

4. These are they which were not defiled will women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were re∣deemed from among men,* 1.456 being the first fruits unto God, and to the Lamb••.

[Paraphrase] 4. These are they which had kept pure from all 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 here∣tical practice, but served God blamelesse.

6. And I saw another Angel flie in the midst of heaven, having the [note b] everlasting † 1.457 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 Gen∣tiles, 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 admo∣nishing all now to stand out firmly and constantly, to ad∣here 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] * 1.458 Babylon is fallen, is fallen, that great city, because she made all nations drink of the† 1.459 wine of the wrath of her fornications.]

[Paraphrase] 8. And as ver. 7. it was foretold that Idolatry should suddeny be destroyed, so pre∣sently 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 pur∣pose to confirm all weak sedu∣cible persecuted Christians, and to fortifie them in their patience and constancy under the present, or yet remaining persecuti∣ons (ver. 13.) and this he did by denouncing the judgments that the inconstant should fall under, the direfull ruine which at∣tended 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* 1.460 wine of the wrath of God, which is pou∣red out without mixture into the cup of his indignation, and he shall be tormen∣ted 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 Go∣morrha, 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† 1.461 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 comman∣dements of God, and the faith of Jesus.]

[Paraphrase] 12. And herein shall the sincerity of mens hearts ap∣pear, 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 † 1.462 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* 1.463 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† 1.464 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 according∣ly, 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 ven∣geance was sent out by him on the same errand, and methought he came from God in heaven, as out of the sanctuary, the place where incense is offered (an effect of the prayers of the Saints again) with a sharp sicle in his hand, an embleme of excision.

18. And another Angel came out from the altar, which had [note g] power over fire, and cried with a loud cry to him that had the sharp sicle, saying, Thrust in thy sharp sicle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.]

[Paraphrase] 18. And another Angel came from the altar of burnt-offerings, by which the wicked are represented, having the execution of God's wrath upon the wicked intrusted to him, and he cried aloud to him that had the sharp sicle, and bid him set about this work as if it were a time of vintage, cutting down the clusters of grapes of the vine of the land, that is, destroying this idolatrous cruel city and people, as having filled up the measure of their iniquities, and being now full ripe for slaughter.

19. And the Angel thrust in his sicle into the earth, and gathered the vine of the earth, and cast it into the great wine-presse of the wrath of God.]

[Paraphrase] 19. And accordingly 'twas done, these obdurate sinners ripe for judgment, were terribly destroyed, cut down, and cast like ripe grapes into a wine-presse, the wrath of God falling sadly upon them.

20. And the wine-presse was trodden without the city, and blood came out of the wine-presse, even unto the horse-bridles, by the space of [note h] a thousand and six hundred furlongs.]

[Paraphrase] 20. And this extended not only to the city of Rome, but to other parts of the Empire, wherein Christianity had been persecuted, and a most bloody slaughter there was among them.

Annotations on Chap. XIV.

[ a] * 1.465 V. 1. I looked, and lo a lambe—] The summe of this insuing Vision, and the propriety of it to this part of the story, is here fit to be set down as preparative to the interpretation of it: and it is this; The state of heathen Rome being set down in the former chapter, as it was in Domitian's time, that time of persecuting of Christianity, and reviving of Heathenisme (that had lost a little of its lustre) here is now a general view given of all that is more largely set down in the 16, 17, 18. chapters, that is, of all from Domitian to Constan∣tine, or the prediction in grosse of what is there par∣ticularly executed; just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution, and the premi∣sing in short what was afterwards to be acted on the Jews in the following chapters. And as there the

total destruction of the Jewish state is chiefly insisted on, from v. 12. to the end, so here in this, the period of the Roman idolatrous power, and the destruction thereof by an immense effusion of bloud is described, from v. 14. to the end; but preparatory to that, a de∣scription of the pure, constant, Primitive Christians, in the first five verses; an Angel declaring happy tidings to the whole Christian Church for the time to come, and requiring them to walk in a religious fear, and to give glory to God, because he would now appear and judge their persecutors, v. 6, 7. Then another Angel foretelling the destruction of heathen Rome, v. 8. and another, the bitter punishments and utter ruine of apo∣statizing, complying Christians, v. 9, 10, 11. then a declaration from heaven, that most sore persecutions should fall upon the Church immediately before this happy change, so that they should be happy who were well dead, and were come to enjoy their reward, and not left to undergo so sore a trial, v. 13. And this to point at the time of persecution under Diocletian, Ma∣ximian Herculius, Maximian Armentarius, Maxi∣minus, Maxentius, Licinius, which was long and most sharp.

[ b] * 1.466 V. 6. Everlasting Gospel] That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies good news, and by a figure only is appropria∣ted to the Gospel, (as being most eminently such) is sufficiently known. And therefore here in all proba∣bility it must be taken in the native sense, and denote simply good tidings. And what they are, appears ver. 7. where the words of this good news are, The day of Gods judgments are come, the former words fear God, and give him praise, being the preface to it. Which though they are a sad proclamation of judgment, and ill news to the impenitent, yet they are a special piece of good news to the pious, constant confessors, that fear God, and confesse and give him praise, that is, couragiously confesse him, whatsoever the danger be, (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to praise God,* 1.467 signifies 1 pet. 4. 16.) Now for the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that sure must signifie this good news to be such, as not only the present but future ages were concern'd in. Thus was this (here mention'd) the freeing of the Christian Church from publick universal persecution of the hea∣then power, which was to be afforded at the time poin∣ted at in this Vision, that is, at the fall of Babylon, v. 8. For after that the heathen persecution was taken off by Constantine, there never came any such uni∣versal persecution, but that in one place or other Chri∣stians have had the benefit and liberty of assemblies. And though it cannot absolutely be affirmed, that there can never come such universal persecution, yet in that this flourishing estate hath continued the thousand years, c. 20. 11. it may well carry the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the everlasting good news, in propor∣tion to what we read of the punishment of the heathen persecutors, whose smoak, is said to endure for ever and ever, Rev. 19. 3. That the devil shall be let loose again, after this everlasting good news, is affir∣med, c. 20. 7. But then not Babylon (whose destru∣ction here is the subject of this good news) but God and Magog shall encompasse the camp of the Saints, and the beloved city, c. 20. 9. And though Gog and Ma∣gog in the Ottoman family hath overran that part of the Church, yet in other places, to which the Ro∣man power did never extend, that losse is repaired by the accession of Christian Princes that reign in Den∣mark, Norway, Sweden, Poland, Russia, &c. so that still it may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the largest sense, as good news concerning all future time, as when Daniel prophesies that the Saints of the most High shall possesse the kingdome for ever and ever, c. 7. 18.

[ c] * 1.468 V. 8. Babylon is fallen] That by Babylon heathen Rome is signified in these Visions, shall be shew'd at large, Note on c. 18. a. Here only it will be observa∣ble, First, why it is called the city, the great,* 1.469 (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is best rendred) viz. first, in respect of her dominion, see c. 17. 18. that great city which reigneth over the Kings of the earth; and accordingly it was generally known by that title of Urbs Domina∣trix, Regno superba, Sanctorum debellatrix, &c. the Imperial city, Proud of her dominion, the subduer and destroyer of the Saints.

—Regina tui pulcherrima mundi,

in Rutilius Numatian. the beautifull Queen of thy world. So in Cicero 'tis Lux orbis terrarum, the light of the world; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Mar∣cianus Heracleota, the common starre of the whole world; Regina & Domina in Julius Frontinus, the Queen and Ruler of the world. Secondly, for the large circuit of the city, to which purpose this testimony of Athenaeus is worth observing, lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If I should reckon the cities that are numbred in Rome that heaven-city of the Romans, not only one day would fail me, but as many days as make up a year, the number of them is so great. Secondly, why this title of Babylon is here adapted to it, viz. to keep a special decorum, observable in these Visions, in representing the Christian Church by the antient Jewish. This is observable in many lesser parti∣culars, but most eminently in this description of her Persecutors. There were three most remarkable ca∣lamities that fell upon the seed of Israel; The bondage in Aegypt, the Captivity in Babylon, the Persecution of Antiochus. And the like is prophesied in this book to befall Christians. First, Miseries by Jewish persecution, and therefore Jerusalem is called Aegypt, Rev. 11.* 1.470 8. The second by Roman Idolatry, which is therefore called Babylon here, and c. 17. and c. 18. And the third, when the Devil is let loose, by Gog and Magog,* 1.471 Rev. 20. 8. which are most perfectly parallel to Antio∣chus, (see the Paraphrase there.) And there is little reason of doubting but these allusions were intended, and there is great decorum and method therein, which ought to be carefully attended.

[ d] * 1.472 V. 10. The wine of the wrath—] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one, that they both promiscuously signifie those intoxicating poisoning mixtures which were put into wine, hath been shew'd in Note on Mat. 27. f. And agreeably to that notion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is applied in this chapter to signifie two things, abominable sin, and intolerable punishment. The former of them in the 8th verse is joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fornication, and 'tis the same in effect which it would be if the words had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a myrrthate (bitter poisonous) cup of fornication. Then for pu∣nishment 'tis here used ver. 10. being spoken of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified wrath, (any more then the same word could signifie so v. 8. where 'tis applied to Fornication) but again as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one, and as they signifie all those poi∣sonous bitter mixtures put into wine; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is God's myrrhate cup of punishments, which he there threatens to pour out on them, expres∣sed again in that that followes,* 1.473 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mix'd unmix'd; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the word to signifie wine not mingled with water, merum, strong wine, or red wine, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unimix'd, psal. 75. 9. signifies) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mix'd with these inebriating spices, meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Septua∣gint in that place of the Psalmist, Psal. 75. 9. expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full of mixture: and then both these put thus together are very proper to expresse the cup of malediction (see Note on Mat. 27. f.) and con∣sequently the curses and fierce punishments of God. Thus c. 16. 19.* 1.474 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bitter wine of his wrath, not the wine of the anger of his wrath.

Many the like phrases we find scatrered in Authors; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in* 1.475 Eustathius; a cup of bitternesse; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Manasses, a cup of destruction; and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cup of afflicti∣ons above brim full, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bitter cup of the tast of wormwood; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in† 1.476 Nicetas Choniata. See Gaul∣min on Eustathius, p. 35.

[ e] * 1.477 V. 13. From henceforth] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (be it so read, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in two words) signifies, saith Eu∣thymius, within a short time, not long after, quickly: see Note on Mat. 23. 39. and Mat. 26. 64. In both which (as here) the antient Latine reads amode, with∣in a while. This verse belongs to that which went im∣mediately before,* 1.478 v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here is the patience of the Saints, to signifie a time of perse∣cution (see ch. 13. 10.) And to that nothing can be more proper then this, that they are to be accounted happiest that die soonest, that within a while are taken out of this life, from having their part in the evil to come, Isa. 57. 1. So Eccl. 4. upon mention of the op∣pressors and strength on their side, and the no comfor∣ter, v. 1. it follows, wherefore I praised the dead which are already dead, &c. v. 2. And to this belongs the answer of the Spirit in the words following, they shall have rest from their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.479 from those persecuti∣ons which attend them here, (see Note on Heb. 3. c. 3.) and which only death can give them an end of.

[ f] * 1.480 V. 14. A golden crown] That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 golden crown is an ensigne of Regal power, is suf∣ficiently known, and little doubt but here it is so, deno∣ting that which in the New Testament is oft express'd by the style of the Kingdome of God, or Christ, the de∣stroying and subduing of his enemies, it being the spe∣cial part of the Kings office, debellare superbos, to sub∣due all that hold out against him. And as by the gol∣den crown this regal office of Christ is here expressed, so by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sharp sickle,* 1.481 the approach of that exercise of it; the sickle referring to the ripe har∣vest, when the reapers come armed to cut down the corn, and sharpnesse denoting the preparednesse of this instrument for that work, and withall the swiftnesse and universality of the excision, cutting the whole field down together. And the destruction of the Ro∣mans (that is, of the heathen part of that people) is here fitly represented by it. So in the Gospel, in the Parable of the wheat and darnel,* 1.482 the harvest was the time of the excision of the Jewes. So Jer. 51. 33. Yset a little while and the time of her harvest shall come, that is, of judgments and excision, before express'd by, It is time to thresh her, to which reaping is preparative. And whereas in this chapter there are two sickles, one to cut down the corn, another the clusters of grapes, both these sorts of harvests are to be seen, Joel 3. 13. and both for judgments on a people; Put ye in the sic∣kle, for the harvest is ripe: Come, get ye down, for the press is full, the fats overflow, for wickednesse is great. And the reason of the phrase is clear, because God's judgments being attendants and rewards of the sins of men, when the measure of their sins is filled up, they are then like to a field of ripe corn in time of harvest, fit to be reaped, ready for Gods vengeance to fall on them; or again to bunches or clusters of grapes ready for the wine-press. And so here at the point of time, represented in this part of the Vision (the time of Diocletian) the sins of heathen Rome were fully ripe, ready for the vengeance of God, when their rage had continued a sharp persecution for ten years without in∣termission, and pillars were erected to Diocletian, as trophies that he had abolished Christianity, and enlar∣ged Paganisme. See Baronius Anno Dom. 304. §. 8.

[ g] * 1.483 V. 18. Power over fire] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Altar here being that whereon the beasts were offered, and those beasts to be burnt with fire, and that fire being a deno∣tation of the wrath and vengeance of God against the wicked, this Angel coming from the Altar, and having power over fire, is consequently a minister or executio∣ner of Gods wrath upon the wicked impenitents, who are those beasts to be sacrificed to God, to be destroy∣ed before him.

[ h] * 1.484 V. 20. A thousand and six hundred furlongs] That the thousand and six hundred furlongs here do referre to the bounds or extent of Judaea, is the opinion of the Learned H. Grotius; and his proof for it is, because S. Je∣rome, which had lived in those parts, and examined it very accurately, affirms that Judaea was in length an 160 miles, which, accounting every mile to contain ten Greek stadia, or furlongs, amounts to 1600 fur∣longs. But if it be first adverted that the wine-press is here said to be trodden without the city, and the blood to have extended to this space of 1600 furlongs; se∣condly, that Jerusalem was in the midst of the coun∣trey, and consequently that from thence to the utmost bounds of it the space will be but half so much as is the longitude of all Judaea; this conjecture will not be so agreeable to this place. And therefore it will be more proper, and accordant to the Context, which speaks not of Judaea, but of Rome, to applie it to the adjacent Regions about Rome, to represent the bloodi∣nesse of the warres, and many battails that should in the times of Maximinus, Licinius and Maxentius, lie so very heavily upon those countries, which were parts of the Roman Empire, that they cannot be better express'd then by the blood coming to the horse-bridles, a vast effusion of blood among the Romans.

CHAP. XV.

1. AND I saw another signe in heaven, great and marvellous, seven Angels having the seven last plagues, for in them* 1.485 is filled up the wrath of God.]

[Paraphrase] 1. And I had another visi∣on concerning the judgments of God upon heathen Rome, and methought I saw seven Angels with seven plagues, all which were to come one after another, and between them to divide the tragedy, and act all Gods vengeance upon them.

2. And I saw as it were a sea of glasse mingled with fire, and them that had got∣ten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glasse, having the harps of God.]

[Paraphrase] 2. And methought I saw a great multitude of pure zea∣lous Christians (the multi∣tude noted by the sea, their purity by glasse, and their zeal by fire) that had not yielded to the heathen terrors in any the least degree, but continuing constant in their purity, and stedfast confession of faith. And they had in their hands harps, such as were wont to be used in the Temple in Gods service, called the musical instruments of God, 1 Chron. 16. 42.

3. And they sung the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God† 1.486 Almighty; just and true are thy waies, O King of Saints.]

[Paraphrase] 3. And they sung to Christ the same song (or another af∣ter that pattern) that Moses had done upon the victory and deliverance out of Aegypt, when the Aegyptians were overwhelmed in the sea, noting their ac∣knowledgment of Gods goodnesse and mercy to them, who now, they saw, would punish and destroy the persecuting heathen Emperors. And they magnified the mighty and wonderful works of God, his overruling power and fidelity in making good his promises to the Christians his servants.

4. Who shall not fear thee, O Lord, and glorifie thy name? for thou only art holy, for all nations shall come and worship before thee, for thy judgments are made manifest.]

[Paraphrase] 4. And said, Now shall all the men in the world be obli∣ged to fear and dread thee, and withall to magnifie thy name. This is thine only work, O Lord; for the nations of the world, the Gentiles, the Roman Empire, shall at length convert to Christianity upon the sight of thy revenges upon them who had crucified Christ, both Jews and Romans.

5. And after that I looked, and behold, the [note a] * 1.487 Temple of the Tabernacle of the testimony in heaven was opened.]

[Paraphrase] 5. And then methought I saw the Holy of Holies o∣pened, those great mystreries which had long lain hid, revealed, that is, the decrees of God concerning the Romans now ready to come forth.

6. And the seven Angels came out of the† 1.488 Temple, having the seven plagues, clothed in pure and white linnen, and having their breasts girded with golden girdles.]

[Paraphrase] 6. And the sum of them was contained in seven plagues or punishments upon the Roman Empire, brought out by as many Angels in shining glorious habits, each resembling the High-priest, ch. 1. 13. (see note on Luk. 12. b.) coming out of the oracle, ver. 5. sent by God from his throne in heaven, to execute these judgments upon them.

7. And one of the four* 1.489 beasts gave unto the seven Angels seven golden vials full of the wrath of God, who liveth for ever and ever.]

[Paraphrase] 7. And one of the four li∣ving creatures (attending and encompassing Gods throne, by which four Apostles were understood, c. 4. 6. and those there having power to foretell things to come) was therefore represented to give to these seven Angels (executioners of Gods wrath) seven vials full of the wrath of the eternal God, that is, to give them commission for the pouring out of God's wrath upon heathen Rome.

8. And the Temple was filled with smoak from the glory of God, and from his power; and no man was able to enter into the Temple, till the seven plagues of the seven Angels† 1.490 were fulfilled.]

[Paraphrase] 8. And the place where this vision seemed to be, that is, the Sanctuary in heaven, ver. 5. was filled with smoak, as an expression and consequent of this fire of Gods wrath and vengeance, which was like to prove so heavy, that the very representation of it was unsupportable, no body could endure to come into the Sanctuary, whilst that was representing; nothing that it would fall very terribly on all them that should come within the reach of it.

Annotations on Chap. XV.

[ a] * 1.491 V. 5. Temple of the Tabernacle] What is here lite∣rally meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordinarily rendred the Temple of the tabernacle of the testimony, may thus be collected; The tabernacle of the testimony clearly signifies that tabernacle among the Israelites in Moses's time before the building of the Temple, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tabernacle of meeting, Exod. 27. 21. and elsewhere the tabernacle of the testimony, Act. 7. 44. because God was there pleased to exhibit himself, and give testimony of his presence, Act. 27. 22. In that there were two regions; the first called the Sanctua∣ry, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Oracle, the Holy of Holies: and this is here and ver. 6. called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so again ch. 16. 1, and 17. not as that signifies the whole Tem∣ple, but a part of the Tabernacle, viz. the Holy place, or Holy of Holies. What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elsewhere signifies, see Note on Act. 19. e. and Rev. 14. c. out of the Scho∣liast on Nazianzen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. who distinguishes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Christian Church from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two latter, saith he, signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the whole Temple or Church, but the former the place where the Com∣munion-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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is that Psal. 82. 2. the vulgar Latine, and from thence the English in our Liturgie, read Temple, where the He∣brew have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence our Bibles read Ora∣cle. 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 concern∣ning 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 Ho∣lies in the Temple) and as executioners of this decree have the seven plagues,* 1.492 or blows, or Judgments, v. 6. that is, come ready to act a complete destruction, such as was before meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven thunders in the Vision about the Jews, ch. 10. Note a.

CHAP. XVI.

1. AND I heard a great voice out of the* 1.493 Temple, saying to the seven Angels, Go your waies, and pour out the vials of the wrath of God upon the † 1.494 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* 1.495 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 mul∣titudes 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* 1.496 shalt be, because thou hast judged† 1.497 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* 1.498 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 pro∣vinces, 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 'twas 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† 1.499 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* 1.500 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† 1.501 [note d] seat of the beast, and his kingdome was full of darknesse, and they g••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 * 1.502 sores, and repented not† 1.503 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* 1.504 of the East might be prepared.]

[Paraphrase] 12. And the execution of the sixth Angel was the de∣stroying 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† 1.505 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 com∣ing from the devil, another from the heathen worship, and the third from the false prophet: 1. The response of the devils raised by Maxentius's command, 2. the encouragement of the augurs, or heathen priests that divined by entrails, 3. some false predictions out of some passages of the Sibyl's writings.

14. For they are the spirits of devils working miracles, which go forth unto the kings of the* 1.506 earth, and of the whole world, to gather them to the† 1.507 battel of that great day of God Almighty.]

[Paraphrase] 14. And all these were made use of to deceive Max∣entius, and give him confi∣dence that he should prosper in his tyranny, and holding out against Constantine, which was the occasion of Constantine's setting upon and destroying his army, of his entring Rome, and of that blow that befell Idolatry by this means.

15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.]

[Paraphrase] 15. (Such unexpected sud∣dain changes as these, such secret undiscernable proceedings of God's providence, may in all reason be admonitions to all to be watchfull, and not to com∣ply with the present prevailing power in any unchristian or uncomely manner, lest when they have done so, that which they have designed, as their greatest security, be indeed their greatest danger.)

16. And* 1.508 he gathered them together into a place called in the Hebrew tongue [note h] Armageddon.]

[Paraphrase] 16. And these evill spirits excited him and engaged him and all his armies in a fight, wherein they were utterly vanquish'd and destroyed. See note e.

17. And the seventh Angel poured out his vial into the aire, and there came a great voice out† 1.509 of the Temple of heaven, from the throne, saying, [note i] * 1.510 It is done.]

[Paraphrase] 17. And the seventh An∣gel poured out his vial into the air, (noting a decree of heaven now to be executed on the earth) and presently, methought, I heard a proclamation come out of the Holy of Holies, from the throne of God, denoting the going out of God's decree, which was delivered in these words, It was, or hath been, that is, Heathen Rome is now destroyed, (And this was after in Honorius's time, as will be more fully set down ch. 17.)

18. And there were voices, and thunders, and lightnings: and there was a great earthquake, such as was not since men were upon the earth,† 1.511 so mighty an earthquake, and so great.]

[Paraphrase] 18. And methought there were thunders, and lightnings, and an earthquake, such as never had been known before, denoting this vast change, (the greatest of any) that now was by this means wrought in the world.

19. And the great city was divided into three parts, and the cities of the nations fell, and* 1.512 great Babylon came in remembrance before God, to give unto her the cup of† 1.513 the wine of the fiercenesse of his wrath.]

[Paraphrase] 19. And Rome being, at this time of Honorius, divi∣ded into three parties, one Heathen, a second Orthodox, a third Heretical, impure (see note on chap. 17. c.) wicked Christians, this brought in Alaricus, and by that means destruction on all heathen Rome. And thus was God's just vengeance executed upon them.

20. And every island fled away, and the mountains were not found.]

[Paraphrase] 20. And as 'tis ordinary for islands and hills to be removed by earthquakes, so now the maritime towns and strong holds were destroyed by this incursi∣on of the Gothes.

21. * 1.514 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail, for the plague thereof was exceeding great.]

[Paraphrase] 21. And this judgment fell upon them most visibly and discernibly from heaven, and withall in a most heavy unsupportable manner: and yet after this such obduration of hearts possessed them of the heathens that survived these judgments, that they were the more obstinate in their Idolatrous heathen courses, and still railed at the Christians, as the authors of all these miseries that befell them.

Annotations on Chap. XVI.

[ a] * 1.515 V. 2. Vpon the earth] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the earth or land, and the sea, and the rivers and fountains of waters, v. 2, 3, 4. may appear by v. 1. where the Angels are appoin∣ted to pour out their vials upon the earth or land. That in all reason signifies the Roman Empire, the thing represented in these Visions, as before it signified the nation and people of the Jewes (chap. 7. Note b.) And there is no reason to affix any nice critical nota∣tion to either of these single, that the land, v. 2. should signifie severally, and so the sea, v. 3. and the rivers, v. 4. but to take all together for that which was meant by the land, v. 1. for so the series here requires, where the Angels, that were commanded to pour out their vials on the earth, pour them out upon these three, evidently noting these three to be the distribution of that one, and so all one with it. So ch. 14. 7. God is described as the Creator of the heaven, and earth, and sea, and fountains of waters, where all those latter three are set to denote that which is els∣where ordinarily called the earth, and no more, in op∣position to heaven, that is, this inferior, terrestrial globe, and all in it. To this may be added, that when the judgments are represented to fall upon Judaea, some are said to fall on the land, others on the sea, others on the trees, c. 7. not necessarily signifying such a sepa∣ration of the judgments, some on this, some on that part, but the whole nation together, on which all those judgments fell; and this indeed agreeable to what we read of the judgments that fell on Aegypt, where though some of them were caused by the signes that Moses wrought upon the land, Exod. 8. 16. others by smiting of the waters, streams, rivers and ponds, and all their gathering together of waters, Exod. 7. 19. and so again ch. 8. 5. yet 'tis manifest that the judg∣ments thus produced by every of these, (each smiting of his rod there being proportionable to the pouring out of a vial here) fell indifferently on the whole land, and not one judgment on one part, another on another: And so sure is it to be understood in this place. Ma∣ny judgments were to be poured out up ••n the Ro∣man Empire, and by all of them together the whole heathen part of it destroyed. This consideration makes it unnecessary farther to enquire into the productions of the several Vials▪ what each of them distinctly sig∣nified, it being sufficient that each of them notes some kind of destruction; and the number of seven being a perfect number,* 1.516 the seven Angels, and their seven vials, and their seven effusions signifie utter destructi∣on, and not necessarily any more, unlesse it be this, that it was not all at once, but by several degrees and several sorts of judgments, those that ordinarily bring destructi∣ons upon provoking people, that have filled up the mea∣sure of their iniquities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infectious diseases, famines and warres: and that these in a very remarkable manner fell upon the Roman Empire a∣bout these times, appears as by all histories Eccle∣siastical and prophane, so especially by S. Austin in his first books De civ. Dei, written on purpose to de∣fend Christian religion from that charge which was laid upon it, that it brought down all judgments up∣on the Empire. Which being false, as it was urged by the Heathens to the prejudice of Christianity, viz. that the Judgments came for that sin of permitting Christianity in the Empire, and contempt of their Idol-worships; so was it most true, that for the Hea∣thens standing out and persecuting the Christian faith, most heavy wasting judgments were come upon them. Of the three first Vials it may be yet further noted, that they may have a peculiar aspect on the plagues of Aegypt: the first,* 1.517 that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the evil and grievous boil, that is, infecti∣ous, and very painfull, will be answerable to the boil breaking out upon man and beast through all the land, Exod. 9. 9. and signifie some infectious disease, plague and pestilente, which we know breaks out in boils. So likewise the second and the third, the sea becoming as blood, ver. 3. and the rivers and fountains becoming as blood, ver. 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt, their streams, and their rivers, and their ponds, and all their pools, or collections of water, upon which they became blood, Exod. 7. 19, 20. Now for these three the histories of those times are very remarkable, viz. for the great pestilences, and horrible effusions of blood. That which Hero∣dian tells us of Commodus's reign, will sufficiently qua∣lifie that for the time of the pouring out of these three vials. At that time, saith he, l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very great pestilence reigned over all Italy, but especially in the city of Rome (and Dio tells us, that there died above two thousand a day in the city) and a vast number both of beasts and men perished thereby. And so this may be commodiously the pouring out the vial up∣on the earth, belonging not only to the city of Rome, but to all Italy,* 1.518 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the land was wont to signifie not only Jerusalem, but all Judaea. Hereupon the Emperor was perswaded to remove to Laurentum, so call'd from the grove of bay-trees there, the smell whereof the Physicians thought usefull against the plague. And in like manner they prescribed sweet unguents and odours to anoint their ears and noses, to keep out or overcome the pestilential vapour. But neverthelesse, saith he, the disease daily increased, and swept away a multitude of men and beasts. As for the blood that was then spilt,* 1.519 the same Author gives us a large story; Cleander, saith he a servant of the Emperours, bought out of Phrygia, and grown up with him from his youth, and advanced to greatest offices in court and army, aspired to the Empire; To that pur∣pose bought up a vast quantity of corn (which caused a great famine also at Rome) thinking thereby in time of need to oblige the citizens and souldiers, and to gain them all to his party. But the event was contrary; for the famine raging, and the cause of it being visible, all the citizens run out of the city to the Emperour, requiring this Encloser to be put to death. Cleander by his power keeping them from the Emperour (whose voluptuousness made this easie for him to doe) sends out the Emperour's forces armed and hors'd against them, which made an huge slaughter a∣mong them, and in driving them into the city gates, by their horses and swords, saith he, meeting with foot-men unarm'd, they kill'd a great part of the peo∣ple. Which when they that were in the city under∣stood, they got to the top of the houses, and with stones and tiles threw at the souldiers, and by this means put them to flight, and in the pursuit beating them off from their horses, killed great multitudes of them: and this continued very cruelly for some time. And the appeasing of this cost a great deal more blood, the Emperour causing Cleander to be put to death, and his sons after him, and then a great many more, saith he, not daring to confide in any body. To which that author immediately adds the many prodigies which followed at that time, and the burning down of the Temple of Peace; which beside that it was the treasury of a great part of the wealth of the city, and was accompanied with the burning of a great deal more of the buildings of the city, and among them of the Temple of Vest••, the fire con∣tinuing for many daies, till rain from heaven put it out, (which made them impute the whole matter to the an∣ger of the gods) be••ides all this, I say, it was by all

then look'd on as a presage of great warres, which, saith he, accordingly followed. And so in this one pas∣sage of story in that Author we have the interpreta∣tion of these three vials. As great a plague as ever hath been read of, to be sutable to the first; and a great deal of killing both in the sedition, and by the cruelty of the Emperour, and by the fire, and by the warres that followed, (wherein the whole region, and not only the city of Rome was concerned) answerable to the two latter,* 1.520 the sea, that is, the multitude of the city, and the rivers and springs of waters,* 1.521 the other provinces and cities become blood. But beside these under Com∣modus, there was store of the like judgments in the fol∣lowing Emperours times, untill Constantine: A very great Pestilence under Gallus, another under Gallienus, both described by Zozimus; another at the end of Decius, on occasion of which S. Cyprian wrote his book of Mortality. And in Maximinus's time, saith Eusebius, whilst he and his armies were sore distressed by a warre with the Armenians, the rest of the inhabi∣tants of the cities were grievously devoured with fa∣mint and pestilence, infinite numbers dying in the cities, more in the countreys and villages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the numbers of husbandmen which had formerly been very great, were almost all of them swept away by famine and pesti∣lence▪ saith Eusebius Eccl. hist. l. 9. c. 8. And for wars and ••ffusion of blood and slaughters, the histories are all along full of them, and need not be here re∣cited.

[ b] * 1.522 V. 5. And shall be] In stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that shall be the Copies generally read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is answera∣ble to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pitiful and merciful, as that is more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice or righteous∣ness, as hath oft been said. And so it is fitly superad∣ded here to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou art just or righteous,* 1.523 preceding. That the justice of God, here acknow∣ledged in these vengeances on heathen Rome, denotes his punitive justice, there is no doubt, and accordingly fol∣lows,* 1.524 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thou hast judged these. Where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to denote the persons neutrally set down, the inhabitants of the Empire, which are here supposed to be judged, that is, justly punished, and of whom it follows,* 1.525 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they have shed the blood of thy saints and prophets, that is, of the Christians, and those that by their preaching would have wrought reformation among them, and so did act as Prophets, and had the portion of Prophets, were resisted and slain by them. But besides this punitive justice express'd by these judg∣ments, there was also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pity, compassion to the persecuted Christians, whose sufferings were abated and taken off by this means. Thus 'tis often to be obser∣ved in Eusebius's story, particularly at the end of the great slaughters, and famine, and plague in Maxi∣minus's time, l. 9. c. 8. (mentioned Note a.) Hereupon, saith he, God, the defender of Christians, having shew'd his wrath and indignation against all mortals for their persecuting us, restored the pleasant and bright splen∣dor of his providence toward us, so that from that time peace and light, with the great admiration of all, shined out and was revealed to us that sat in dark∣ness before, shewing us that God hath the oversight of our affairs continually, chastising and afflicting us for a time, but after he hath disciplin'd us suf∣ficiently, appearing favourable and propitious to us a∣gain.

[ c] * 1.526 V. 8. With fire] If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by fire were here lite∣rally to be understood, many completions there would be of it, by great fires, in the city of Rome especially, within the space referred to by this Vision. One re∣markable one hath been mention'd in Commodus's time, Note a, out of Herodian l. 1. falling on the Tem∣ple of Peace, and at length coming to the Temple of Vesta, and burning many great houses, and so continu∣ing for many daies, till the rain from heaven put it out, and so by the heathens, saith he, conceived to be begun also, as it was ended, by the gods without humane means. And this being such, coming from heaven, not from any lower cause, may the more probably belong to this place,* 1.527 where the Sun is said to have power given it to scorch men with fire, the Sun in the firmament, the great fire of the world, being commodiously enough said to scorch them, or to set them on fire (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) who were burnt by fire from heaven. But it is not improbable that the Suns scorching of men, denoted ordinarily by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.528 may signifie that scor∣ching and drying up the fruits of the earth from whence a death proceeds, and so be here set to expresse a fa∣mine: so 'tis said of the seed on the stony ground, that as soon as it sprang up,* 1.529 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it was scorched, and, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 withered away. And many such dearths there were in the stories of those times. A most eminent one in Maximinus's time, mentioned by Eusebius l. 9. c. 8. Some, saith he, for the least bit of victuals, parting with that which was most precious to them: one measure of corn sold for two thousand five hundred Atticks: some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a little time selling all their possessions to buy bread: others eating grasse, and therewith poisonous herbs. Noble women going out of the city to the countrey to beg bread: Others staggering and falling down in the streets, and howling out for one bit of bread, and able to speak no word but that they were famish'd. And at length the dogs raving for hunger, and falling upon the men, in their own de∣fence they fell on killing and eating dogs. As sad a description of raging famine as hath been read of, save in time of sieges. Another famine there was in Commo∣dus's time (mentioned from Herodian Note a.) which put the whole city into a sedition, but that not compa∣rable to this, and caused by Cleander's in••atiate cove∣tousnesse and ambition, more then the scorching of the Sun. That which here follows, as the effect of this famine,* 1.530 that they blasphemed the name of God, may most probably be the heathens railing at the Christians, as the cause of all their evils; for so the antients observe of them, that whenever plague or famine befell them, presently they cryed out, Christiani ad leones, Let the Christians be put to death, as the au∣thors of their miseries. An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgments which are here express'd by the foregoing Vials, pestilences, wars, and dearths or famines, he saith of the heathens, that when these befell them, they presently cryed out that since Christians began to be in the world, terrarum Orbem periisse, the whole world was destroyed, and all mankind afflicted with all sorts of evils: and S. Cyprian in that known place ad Deme∣train. That many wars break out, that plagues and famines, that the earth is kept long without any rain, nobis imputari, 'tis by the heathens imputed to us Chri∣stians.

[ d] * 1.531 V. 10. Seat of the beast] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the throne, or seat, of the beast signifies, may thus be ga∣thered; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beast signifies Idol-worship, c. 13. 1. and as the throne of that may signifie the place where it resides,* 1.532 so it may signifie also that which sustains and supports it, a seat being that which sustains and holds up from falling that which rests upon it. This was the power of the Roman Empire, the strength and dignity thereof, to which so great a part of the world was sub∣jected, and which it made use of to maintain the Idol-worship against Christianity. And so the throne of the beast is expounded in the next words by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Kingdome or Empire of Rome.* 1.533 Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 darkned,* 1.534 that is, lost much of its splendor which before it enjoyed,

which belongs clearly to the incursions of the Barba∣rians, Persians, Goths, Almans, &c. about these times which are here described, as every where appears in story.* 1.535 As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pain that here follows, it is the great grief and anxiety that it cost them to con∣tend and secure themselves from these Barbarians, who being so contemptible in the eyes of the Ro∣mans, it was matter of great indignation to them to be thus infested by them, as Aegypt by flies and lice.* 1.536 And whereas, v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boils are joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pains, I suppose those boils may again refer to that plague of Aegypt, (as the darkning of the Kingdome plainly doth) and denote the effects of the Barbarians incursions: as the boils, Exod. 9. 9. were produced by scattering ashes of the fur∣nace toward heaven, to which the inrodes of those Barbarians in respect of their multitudes might fitly be resembled. And then their blaspheming of the God of heaven, is their railing at Christ and Christianity, as that which in the heathens opinion brought all these evils upon them. See Salvian De provid. and Note c.

[ e] * 1.537 V. 12. Euphrates] That it is agreeable to the calling of Rome Babylon (see Note on c. 18. a.) to set Euphra∣tes, the River that belongs to Babylon, to signifie Ty∣ber that belongs to Rome, hath been formerly shew'd, c. 9. Note e. And that it so signifies here, there is little doubt.* 1.538 From hence it follows, that the drying up of Euphrates, being an allusion to the history of Cyrus, prophetically set down Jer. 50. 38. and drought is upon her waters, and they shall be dried up, and c. 51. where is mention of the drying up her sea, and making her springs dry, v. 36. it must in reason be interpreted thereby. There in the taking of Babylon, Cyrus tur∣ned away the river Euphrates, and entred the city through the channel thereof. (See Orosius l. 11. c. 6.) And so the drying of the river being the preparative to the taking the city, and the making that weak and accessible which otherwise was impregnable, this phrase of drying up the water of Euphrates is thought commodious to be made use of, to expresse the weakning of the strength of Roms, and making it conquerable, or, as it here follows, that the way of the Kings—might be prepared.* 1.539 To prepare a way we know is to remove difficulties and obstructions, to level and plain a passage, and that in the Prophets ex∣press'd by exalting valleys, and bringing hils low, and plaining the rough places. And when rivers or waters are in the way, then the drying them up, is preparing the way, making them passable. And so the fitting the city of Rome for conquest by Constan∣tine and his sons (who are here called Kings from the rising of the Sun, see Note f.) is the full interpretation of drying up Euphrates, that the way of the Kings might be prepared. Of this the history is clear in Eu∣sebius Eccl. hist. l. 9. c. 9. (and so in Zozimus also) that Maxentius having fastned himself in Rome (out of which he went not himself, having no confidence in the love and fidelity of the people) he fortified every place and region and city with armies for guards, and had a thousand troops of souldiers to ly in ambush in every part of Italy, and the rest of his dominions where the enemy was likely to come: These sure were the obstru∣ctions, or difficulties, in Constantine's way to Rome, which are here to be dryed up, or removed; and accor∣dingly it follows in the history, that Constantine being assisted by God set upon his first, and second, and third army, and overcame them all; and possessing himself of the greatest part of Italy, came close up to Rome. And so 'tis visible what this drying up the river, by which their way was prepared, signifies, the subduing those armies in Italy, so that now nothing withheld his pas∣sage from Rome; which is here looked on as a very great thing, proportionable to Cyrus's turning the ri∣ver Euphrates, and entring Babylon through the chan∣nel of it. But there was yet one difficulty more to be conquer'd, before Constantine could enter Rome. For his onely designe being to deliver the Romans from the tyranny of Maxentius, and not to do any hurt, but rather bring relief to the inhabitants of the city, there was now no way to reconcile this difficulty, whilst Maxentius remained fortified in the city. And therefore in God's wonderful providence it was so disposed, that Maxentius and all his party came out of Rome, but in stead of joyning battail with Con∣stantine, fled from him immediately; and having formerly built a treacherous bridge over Tyber, on design to draw Constantine's army over it, and so by the failing of the bridge to drown them, Maxentius himself and his forces are forced that way, and drow∣ned in the pit which they had prepared for others, and himself and his life-guard were the first that thus pe∣rished. This so signal a destruction Eusebius thinks fit to compare to the Israelites victory over Pharaoh in the Red sea, and saith it was according to the pre∣diction of the divine oracles in all probability refer∣ring to this Vision here. The conclusion of it was, that this being done, Constantine came Conqueror to Rome, where without any opposition he was received by young and old, Senators and Nobles, and all the people of Rome, with chearful countenances and joyous accla∣mations, as the preserver and benefactor of them all; and commanding the sign of the crosse to be set on the right hand of his statue, he affix'd these words in La∣tine, H••c salutari signo, veraci fortitudinis indicio, civitatem nostram jugo Tyranni ereptam liberavi, et S. P. Q. R. liberatum prisco splendori & clari∣tatirestitui, By this salvifick sign, the true expressi∣on of fortitude, I have freed our city, and delivered it from the tyrants yoke, and have restored the Senate and people of Rome to their antient splendor and brightness. And in like manner the Senate dedica∣ted to him a triumphall arch, Liberatori urbis, fun∣datori quictis, To the deliverer of the city, and founder of their peace, as may be seen in Eusebius, Socrates, and Sozomen and others. And so this was a farther completion of this prophecie, and a last part of the drying up Euphrates, (parallel to that of the drying up of the Red sea before the Israelites) and preparing Constantine's peaceable entrance into the city.

[ f] * 1.540 Ib. Kings of the east—] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the rising of the Sun, signifies, may be resolved by these two considerations; first, that the Kings or Magi that came to worship Christ, soon after his birth, whilst Herod designed the killing of him, are said to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the rising of the Sun, Mat. 2. 1. And agreeably to that, Constantine and his sons, which had given up their names to the Christian faith, and were promoters of it whilst Maxentius per∣secuted it, may be thus in Prophetick style fitly descri∣bed by the Kings from the rising of the Sun.* 1.541 Second∣ly, Christ himself is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rising Sun (see Note on Luc. 1. 5.) and so seems to be called here, c. 7. 2. where the Angel ascending from the East is one sent immediately by Christ; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings from the rising of the Sun may be a very fit phrase to expresse Christian Kings. And it is to be observed, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings, in this Book, is not confined to the Emperors or supreme Govern∣ours, but is more loosely used for Commanders, all in authority (see Note g. and c. 11. Note.) and so may in the Plural be appliable to Constantine and his sons, and the Christian Commanders under him.

[ g] * 1.542 V. 13. Unclean Spirits] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unclean spirits may in part be re∣solved by Eusebius in the story of Maxentius, Eccl. hist. l. 9. c. 9. where the first thing that he saith of him,

is, that he relied on Magical arts in this whole matter, and thereupon kept himself up close in Rome, and would not go out of it. So again De vita Constant. l. 1. c. 30. At last he f••ll to Magick and Sorcery; sometimes cut up women great with child, sometimes ript up the bowels of tender infants, sometimes killed lions, all to divine thereby: He often used wicked adjurations to raise up Devils, saith he, by whose help he might avert the violence of the warre from him, hoping that they would help him to the victory. Now these impure spi∣rits are here said to be three,* 1.543 but the Kings MS. wants that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three. If we read it without three, then it is already explained, that he made use of Ma∣gick and Augury. But if the word three be retained, then either may it signifie that he betook himself whol∣ly to these arts, (the number of three, as of seven, ha∣ving oft no other importance in it but to signifie a great deal) or else peculiarly these three sorts; first, Augu∣ry, or divination by entrails; secondly, Calling up of devils, (both particularly mention'd by Eusebius) and thirdly, the use of the Sibylline Oracles, which the Roman Sorcerers and Diviners generally dealt in, and Maxentius made use of; see Zozimus l. 2. Of these it is farther said,* 1.544 that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as frogs, referring to those creatures brought forth upon Aegypt by the Magicians at Pharaohs command, Exod. 8. 7. Of which, as it is known that they are impure crea∣tures, breeding and dwelling in the mire, and so these impure spirits or arts are fitly compared to them; so it is also observable, how uselesse and unprofitable they are, they croak, but do nothing else, and so they fit∣ly resemble these Magical arts, which made a great noise, but never brought him the least advantage, but rather hastened his ruine, by relying on them. Then these frogs are said to come out of the mouth of the Dragon, and the beast, and the false prophet: which a∣gain, if the word three be not retained, will conclude these Magical arts, which he made use of, to proceed promiscuously from these three; but if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three be retained, then it will be proper to confine the responses of the devils, when they were raised by him, to the first of the three, those that came out of•• the mouth of the Dragon,* 1.545 for that is every where the De∣vils title in this Book, (see Note on c. 12. d. and 13. b.) and the devils being (as was said) raised by Max∣entius to direct and assist him, the first of these frogs is said to have come out of the devils mouth immediately. Secondly, the art of divining by entrails, and to that purpose killing of women and children as well as beasts, being directly a piece of Heathenisme, confined to their Augurs and Priests; the second of these frogs is said to have come out of the mouth of the Beast,* 1.546 that is, Idol worship, so called, c. 13. 1. the Priests being the mouth thereof. Thirdly, the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls, such fragments thereof as were remaining among them; the third frog is said to come out of the mouth of the false prophet,* 1.547 that is, of the Colledge of diviners, which thus by study in those Oracles undertook to foretell things to come. And of all these it is said,* 1.548 that they did signes, either by fore∣telling sometimes things that came to pass, which gave them authority among men, or else by shewing some deceitfull wonders: and that they went out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon, or to, the Kings of the whole world,* 1.549 that is, to Maxen∣tius the Emperor, and his Commanders under him, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings in the Plural, (see Note f.) and in∣cited them to the war of the great day of God, that is, to fight with Constantine, that instrument of Gods to bring in Christianity into the Empire.

[ h] * 1.550 V. 16. Armageddon] What Armageddon, which is here said to be an Hebrew word, signifies, or of what composition it is, is a matter of some question. The Learned H. Grotius conceives it to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mount of meeting, to note the place and battel where the armies met, viz. on Constantine's side 90000 foot and 8000 horse, of Germans, Gauls and Britans, on Maxentius's side 170000 foot, and 18000 horse, of Romans, Italians, &c. in Zozimus: and that this is here said in reference not to the valley of Megiddo, where Josias was slain, but to the waters of Megiddo, Judg. 5. 9. where the Canaanites were slain by Barac; which appears the more probable, because the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in Greek rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Eusebius Praep. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mount Gerizin. But another com∣position of the word may be yet more probable, viz. that of Drusius, that it be made up of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the excision or destruction of their Armies, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, or their fortunes, (all their former good successes) as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee signifies. And so the clear meaning of the verse is this, that the evil spirits. v. 14. the Magicians and Augurs, &c. gathered them toge∣ther, (so 'tis said ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to them in the Plural neuter belongs the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Singu∣lar) caused them to fight this great battel with Con∣stantine, which was the utter destruction of that great army of the Heathens, and so a very heavy judgment or excision, the effect of the Vial of the sixth Angel. This victory of Constantine over Maxentius was so signal and considerable, that, as Onufrius tells us, Fast. l. 2. the Indictions (that known way of compu∣ting of times among the Romans) were taken from thence: ab eaque die primam Indictionem inchoari, saith Baronius, and from that day the first Indiction be∣gan; ut liberatam à Maxentii tyrannide urbem & Ec∣clesiam indicaret, that it might proclaim and comme∣morate the freeing of the City and Church from Max∣entius's tyranny. By which it may appear, how me∣morable a passage this was, and how fit to be the mat∣ter of this Vision. See Abr. Bucholcers Chronology Anno Chr. 312.

[ i] * 1.551 V. 17. It is done] It is usual in Prophecies to set down the sad events most covertly. Thus* 1.552 Scaliger observes, Augures sedentes in templo abstinebant vo∣cibus malè nominatis, ideóque Alteram avem potiùs quàm Aversam dicebant; The Augurs, as sitting in the Temple, abstained from the sadder expressions, and therefore when they meant to signifie any ill ab••••d, ••ey called it not the Averse but the Other Augury. Accordingly is that style of Horace,

* 1.553 Sperat infestis, metuit secundis, Alteram sortem—

This the Graecians call† 1.554 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and * 1.555 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to deliver any sad thing, not to speak any hard or evil saying. And their name for this figure is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agreeable to this is the ordinary style of fuit, or vixit, he hath been, or he hath lived, for mortuus est, he is dead, fuimus Troes, fuit Ili∣um—we have been Trojans, Troy hath been; and in* 1.556 Demosthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now it shall be rich, to signifie that it hath been, and is yet poor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, for thus I must speak, and not use grosse or harsh expressions. And just such is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, It hath been, that is, now it ceas∣eth to be, it is destroyed, by this figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fit for Prophecies.

CHAP. XVII.

1. AND there came one of the seven Angels which had the seven vials, and talked with me, saying unto me, Come hither, I will shew unto thee the judgment of the great whore, that sitteth upon many waters,]

[Paraphrase] 1. And another vision I saw to the same purpose. One of those executioners of God's wrath came unto me, saying, I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome, fitly entitled the great whore, (great in it self, and whore for their impieties against God, their worship of many heathen gods, directly ow∣ning that title, as an harlot is she that takes in many others in stead of the one husband) sitting, that is, ruling, over many waters, that is, much people, having many nations under her dominion.

2. With whom the Kings of the earth have committed fornication, and the in∣habitants of the earth have been made drunk with the wine of her fornication.]

[Paraphrase] 2. From the power and authority whereof many other kingdomes (see c. 13. 14.) have been confirmed and fortified in their idolatrous courses, and had their false worship propaga∣ted to them, the whole Roman Empire running mad after her vile heathen practices.

3. So he carried me away in the Spirit into the wildernesse: and I saw [note a] a wo∣man sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and [note b] ten horns.]

[Paraphrase] 3. And in this vision me∣thought I was in a desart, (fit to represent the desolation that was to be expressed in that vision) and there I saw what he had promised me, v. 1. a woman, that great whore mentioned there, the Imperial power of Rome heathen, seated on an Emperor in a scarlet robe, a great blasphemer against the true God, and advancer of Idolatry, and he had seven heads, (the city of Rome built on seven hills) and ten horns, that is, so many other Kings that ruled over divers countries, and were confederate with the Roman Emperor.

4. And the woman was arrayed in purple and scarlet colour, and* 1.557 decked with gold, and precious stone, and pearls, having a golden cup in her hand, full of ab∣ominations and filthinesse of her fornication.]

[Paraphrase] 4. And this Roman power was in great prosperity, much sumptuousnesse was bestowed upon their Idol-worship, and all manner of abominable filthinesse was committed therein.

5. And upon her forehead was a name written, [note c] Mysterie, Babylon the great, the mother of† 1.558 harlots, and abominations of the earth.]

[Paraphrase] 5. Which being so fre∣quent and acknowledged in their secreter devotions, are best described by the word Mysterie, which was the word which the Greeks used for their uncleanest meetings, and by Babylon (see note on ch. 14. c. and ch. 18. a.) which of old was famous for these, and so destroyed. From hence came all the Idolatry of the other cities, see v. 2.

6. And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondred with great admiration.]

[Paraphrase] 6. And beside her Idola∣tries and uncleannesse, she was represented as a great per∣secuter of Christians, (see c. 1. d.) At this sight of a woman thus represented, in all glory, and then drunk with blood, and vomiting it out, I was much astonished.

7. And the Angel said unto me, Wherefore didst thou marvel? I will tell thee the mysterie of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.]

[Paraphrase] 7. And the Angel that shewed it me, v. 1. told me the interpretation of it, viz. that it was designed by God to represent the Roman heathen power, the seven hills on which it was built, and the ten Kings consederate with it.

8. The beast that thou sawest, was, and is not, and shall ascend out of the bot∣tomelesse pit, and go into perdition: and they that dwell on the earth shall won∣der, (whose names were not written in the book of life from the foundation of the world) when they behold the beast [note d] which was, and is not,* 1.559 and yet is.]

[Paraphrase] 8. And the scarlet beast v. 3. on whom this power is seated, and which blasphemeth and desieth the God of hea∣ven, that is, the person of the Emperor, in whom this power is vested, at the time to which this part of the vision refers, (see note a.) is one which was in power, but at this point of time, that is, after Vespasian's return out of Judaea, was out of it, but shall come to it again, sent, as it were, out of hell, to persecute the Christians. And when he, that is Domitian, shall have delivered up the Empire again to Vespasian, upon his return out of Judaea, and for some years become a private man again; this shall be matter of great admi∣ration and astonishment to all that are not Christians, wheresoever they are, seeing by this means that the persecuter of Chri∣stians is gone out of power (and when he comes in again, shall not continue long, but himself be cruelly butchered, v. 8. and 11.) and Vespasian, a favourer of the Christians, but destroyer of the Jews, is come in again, even while Domitian was alive, which made it the more strange.

9. And here is the† 1.560 mind which hath wisdome; The seven heads are seven mountains, on which the woman sitteth.]

[Paraphrase] 9. This is the meaning of the riddle; The seven heads are the seven hills, which are so famously known in Rome.

10. And* 1.561 there are seven Kings, five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.]

[Paraphrase] 10. And beside they denote the seven Kings or Emperors thereof, (that have had any thing to doe with the Christians) which are here to be numbred from the time of the beginning of these visions, till this of the writing of them: Of them five are dead, all of violent deaths, poisoned, or killed by them∣selves or others, viz. Claudius, Nero, Galba, Otho, Vitellius, one then reigned, viz. Vespasian, and a seventh was not yet come to the Kingdome, viz. Titus, who when he should come to it, should reign but two years and two moneths.

11. And the beast that was, and is not, even he is the eighth, and is of the se∣ven, and goeth into perdition.]

[Paraphrase] 11. And Domitian, descri∣bed v. 8. as he that was, and is not, that is, one that in Vespasian's time, while he was busie in other parts, exercised all power at Rome, and was called Em∣peror, is the eighth, that is, comes to the Empire after those seven, being the son of one of them, to wit of Vespasian (in whose time also he held the government of Rome) and this a wretched accursed person, a cruel bloody persecuter of the Chri∣stians, and shall be punish'd accordingly.

12. And the ten horns which thou sawest are ten Kings, which have received no kingdome as yet, but receive power▪ as Kings one hour with the beast.]

[Paraphrase] 12. As for the ten Kings of the barbarous nations, no∣ted by the ten horns, v. 3. those which (though after v. 16. they shared the Roman Empire, yet) as yet had not done so, had no Kingdome as yet within the Roman Territory, they for a small time complied with the Roman power.

13. These have one mind, and shall give their strength and power unto the beast.]

[Paraphrase] 13. And did as the Em∣peror did, persecuted the Christians in their Territories.

14. These shall make [note e] war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings, and they that are with him are called and chosen and faithfull.]

[Paraphrase] 14. And having done so, they shall ••re long be subdu∣ed to the Christian faith, ac∣cording to God's promise that Christ should be King of kings, &c. that is, that Kings and Potentates should be subdued un∣to him, and (according to the reasonablenesse of it) that the Christian faith consisting of nothing but pat••ence and perseverance under persecutions, without any resisting, or rebelling against the persecutors, should at length approve it self to Kings and Po∣tentates, and prevail upon them to embrace the faith of Christ.

15. And he saith unto me, The waters which thou sawest, where the whore sit∣teth, are peoples, and multitudes, and nations, and tongues.

16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall [note f] make her desolate and naked, and shall eat her flesh, and burn her with fire.]

[Paraphrase] 15, 16 And he saith, unto me, the waters, that is, the people of several nations, that were under the Roman Em∣perour so lately, a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories, v. 12. shall invade the Roman Empire, and at length spoil the City of all the bravery, and deprive them of many of their former dominions, and set the City (a third part of it c. 16. 19.) on fire, (see Procop. Vand. l. 1.)

17. For [note g] God shall put in their hearts† 1.562 to fulfill his will, and to agree, and give their kingdome unto the beast, until the words of God shall be fulfilled.]

[Paraphrase] 17. And all this an emi∣nent act of God's providence, both that all those nations should first confederate with the Romans, and also that they should now break off, and execute God's vengeance upon them.

18. And the woman which thou sawest; is that great city which* 1.563 reigneth over the Kings of the earth.]

[Paraphrase] 18. And the woman which thou sawest, is the Roman power, which hath many Princes under her, or the Empire of Rome and the world.

Annotations on Chap. XVII.

[ a] * 1.564 V. 3. A woman sit upon a scarlet—] That the beast here must signifie the Idolatrous heathen worship, may be thought, by comparing this verse with c. 13. 1. There the beast, whereby that is acknowledged to be represented, is said to have seven heads, and ten horns, and upon the heads the name of blasphemy: And so here, much to the same purpose, the beast is full of names of blasphemy, having seven heads and ten horns. But it must be observed first, that there are more beasts then one mendon'd in these Visions, and not all signi∣fying the same, but visibly divers things, and that diffe∣rence observable from other circumstances. As first, here is the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scarlet-coloured, which refers to the colour of the Imperial robe, which was such, saith Pliny Nat. hist. l. 22. 2. And so that in∣clines it to signifie the Emperor in this place: and though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a beast, may seem a m••an title to repre∣sent so great a person, yet when it is considered, that rage and cruelty, and all manner of uncleannesse, may be found in an heathen Idolatrous Emperour, all these be∣ing so fit to be represented by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or wild beast, such an Emperour as this may well own that title. And so when Julian introduceth C. Caligula, it is in this style, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an evil beast suc∣ceeds, in his Sa••yre against the Caesars; and in like man∣ner of Vindex, Galba, Otho, Vitellius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these beasts; and of Domitian, with a peculiar Epithet, to denote his cruelty (such as was Proverbially obser∣ved in Phalaris) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sicilian beast, and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bloody beast, exactly parallel to the scarlet-coloured beast in this place. Se∣condly, here is a woman sitting upon that beast,* 1.565 which makes it differ again from that representation, c. 13. And this woman appears to be the whore in the first verse of this chapter: for being there told by the An∣gel, that he shall see the judgement of the great whore, it follows immediately, he carried me, and I saw a woman, &c. Now that this woman or great whore is the Imperial power of heathen Rome, appears by her sitting upon many waters,* 1.566 sitting there noting rule and dominion as the many waters is great multitudes of people) and so by the Kings of the earth committing for∣nication with her, v. 2. Agreeable to which it is, that the beast whereon she sits should be the person of the Emperour, in whom that power was vested, or seated, as we say; which is farther express'd, v. 7. by the beasts carrying the woman,* 1.567 the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there being that which belongs to carrying of burthens, &c. on shoulders, and that, we know, is figuratively applied to power or government, Is. 9. 6. the government shall be upon his shoulders. And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the names of blasphemy,* 1.568 they are most signally appliable to Domitian, who cal∣led himself Lord God (see c. 13. Note c.) and opposed the true God, and set up many false idol-gods in defi∣ance of him, which is the most real blasphemy, and is so styled by the Author of the book of Maccabees. And to conclude, that this beast here is a person, and an Emperour (and not the heathen worship, ch. 13. 1.) it is evident by v. 11. where, of the Kings mention'd v. 10. this beast is said to be the eighth; and by the ad∣dition of he that was, and is not, it is as clear, that it was Domitian at the time when he had delivered up the Empire to his Father Vespasian at his return from Ju∣daea, being shortly to return to it again. Which with the rest of the description of him v. 8. is appliable to no other but to him: see Note d.

[ b] * 1.569 Ib. Ten horns] That these ten horns, or Kings, were those barbarous nations that lay on the North of the Euxin sea, and of Danubius, and the Rhene, (which were the ordinary bounds of the Roman Empire on that side) the number of them will sufficiently evince. Pro∣copius reckons them up to that number of ten, Ostrogo∣thi, Wisigothi, Vandali, Gepidae, Longobardi, Heruli, Burgundions, Huns, Frank••, Saxons. Of these it is said, v. 12.* 1.570 that they were ten Kings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which had not yet received the kingdome. This cannot be understood, that they had as yet (in that point of time to which the Vision belonged) no dominions of their own,* 1.571 for they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ten Kings, and it is evident in story, that those bar∣barous Nations had their several Kings in that time. The meaning then must be, that they had as yet no dominion within the Roman Territorie, (but only made sudden incursion•• into it) their receiving the King∣dome being when they shared the Empire among them. So the Fathers in the time of persecution interpreted it, Romani imperii abscessio in decem reges dispersa, saith Tertullian, The departure of the Roman Empire disper∣sed into ten Kings: & decem regibus, in quos dividetur quod nunc regnat imperium, saith Irenaeus, The ten Kings into which the Empire, which now reigns, shall be divided. And then, before they came to this having a kingdome, dominion in the Roman Territories, it is said of them,* 1.572 that as Kings they receive power with the beast, that is, join and comply, and act with the beast, assist heathen Rome in persecuting the Christians, (but that only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one hour,* 1.573 a small short while) which is farther express'd by having one mind,* 1.574 and giving their strength and power to the beast. What point of time it was when this was done, being but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a short space, is the onely matter of difficulty. And here first, it is clear, that this time here pointed to is before they took kingdomes within the Roman Ter∣ritorie, both by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they had not yet received the kingdome; and because when they did so,

they did make desolate and eat her flesh,* 1.575 v. 16. and therefore the Vulgar Latines reading, post bestiam after the beast, (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) must needs be an error. Secondly, it must be before the Em∣perours became Christian; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beast signify∣ing the Roman Idolatry, not simply, but having power and persecuting Christians, their giving that power to the beast supposes it to be while it is the beast, that is, heathen and persecuting. Thirdly, it must be before these barbarous nations had received the faith, for after, they would not join with the beast; and that is an ar∣gument again, that it was before they got possession of any piece of the Roman dominion: for it is manifest in story, that a great part of these nations were Chri∣stians, though Arians, before that. For the first of them that came on the South of Ister, (which is Danu∣bius, when it toucheth upon Illyricum) were those who in the time of Valens obtained of him to come into Thracia, and to dwell on that side of Ister, and to defend that limit of the Empire against the other Goths that were Pagans; see▪ Theodor. 1. 4. c. ult. So∣zom. l. 6. c. 3, 7. Paulus Diaconus hist. Miscel. l. 12. c. 14. and Ammian. Marcel. And from these Arian Goths swarmed afterwards those which invaded Italy, Africk, Spain. As for the short incursions which the Goths made into Asia, or the Franks into Gallia, in the time of Gallienus and of Claudius, wherein the Christians suffered much by them, (and the space would fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 well) that cannot be it neither, be∣cause then they did not give their strength and power to the beast. Fourthly, then that which is the most pro∣bable is this, That the Christian religion was propa∣gated among those barbarous people, and was not pub∣lickly persecuted by them, whiles the Roman Empe∣rours from time to time did most bloodily pursue it. That it was spread among them, that one place in Tertullian adv. Jud. c. 8. may suffice. Et Britan∣norum inaccessa loca Romanis, Christo ver•• subdita, & Sarmatarum, & Dacorum, & Germanorum, & Scytharum, & abditarum multarum Gentium, &c. The places which the Romans had not come to were subdued to Christ, the Britans, the Sarmatians, the Dacians, the Scythians, the Germans, and many se∣cret Nations. Which words do plainly point at those very nations which afterwards overrun the Empire. And there are not related any persecutions in those parts, which would not have been altogether omitted in Ecclesiastical history, if there had been any publick authoritative persecution there. And it is observable here in England, from the days of King Lucius until the reign of Diocletian, (when Alban the Proto∣martyr of England suffered) the Christians continued in peace and quietnesse. See Bede Eccl. hist. l. 1. c. 4. Hereupon it may be collected that Diocletian being a violent and furious persecuter, that extended his persecutions to all parts of his Empire, at least in the two last years of his reign, a vigorous and active Prince, that enlarged the limits of the Empire, parti∣cularly to those Northern parts, Daciâ restitutâ por∣rectis usque ad Danubii caput Germaniae Rhetiaeque limitibus, having recovered Dacia, and reach'd out the limits of Germany and Rhetia as far as the head of Danubius, as it is said of him in the Panegyrick ad Dioclet. & Maximian. (and more particularly Pom∣ponius Laetus in that short history which he gives of Dioc••etian, speaks to the very point of time, Diocle∣tianus, rebus toto Oriente compositis, Europam repetiit, ubi jam Scythae, Sarmata, Alani & Basterna jugum subiverant, una cum Carpis, Cattis & Quadis, &c. Diocletian having composed affairs over all the East, returned to Europe, where the Scythians, Sarmatians, Alans and Basternians, together with the Carpi, Catti and Quadi, and others had already undergone, and submitted to his yoke: so that at the time when he tri∣umphed for the Persian victory, these Northern people were brought under some yoke, which was in the eighteenth year of his Empire. See Euseb. in Chronic. and then in the same year he and Maximian contrived and decreed the general persecution over the whole Empire, which before that time was but in some parts. See Euseb. l. 8. c. 1. and 9.) From these considera∣tions, I say, it may be collected, that this was a time in which the Pagan bordering Princes might be stirred up in compliance with such Emperors, to persecute poor Christians within their Territories, and yet that perse∣cution last but a very short time; partly; because the condition of that sort of people is to be restlesse, and always attempting somewhat upon their neighbours that did thus awe them, being impatient of any yoke; and partly, because Diocletian resigned the Empire about two years after. That we cannot attain unto a full knowledge of the proceedings of that time, the reason of Baronius is good, because no writer of that time (who did set down by way of History the acti∣ons of Diocletian) is extant, the work of Claudius Eusthenius his Secretary, who did write the actions of him and his three collegues, being perished. In this obscurity of the time we can but guesse▪ but this con∣jecture is probable, and suits well with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the short space, and all other circumstances of the Context.

[ c] * 1.576 V. 5. Mysterie] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a se∣crecy. It is also an unclean word, set by Achilles Ta∣tius to signifie the nakednesse of a woman. Among the Gentiles it was used to denote their secretest Idol∣worships, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which being for the most part very unclean and abominable, as in their Eleusinia sacra, &c. they were generally styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and divided into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their greater & lesser mysteries. These, faith Tertullian, the Gnosticks imitated, and had in their worships curtains drawn, and silence strictly kept to vail and keep secret what they did. Hence is it, that this word is here thought fit to expresse the Idolatry and heathen-worship of this city, which had generally this of uncleannesse join∣ed with it.

[ d] * 1.577 V. 8. d. Which was, and is not] That Domitian had and exercised all power at Rome in his Father Vespasian's time whilst he was employed abroad in Syria, &c. ap∣pears by Tacitus, who saith of him distinctly, Domi∣tianum Caesarem consalutatum, &c. that Domitian was saluted by the name of Caesar, Hist. l. 3. in fine, and nomen sedémque Caesaris Domitianus acceperat, Do∣mitian had received the name and throne of Caesar, l. 4. in initi••, and by all other writers of those times. At the return of Vespasian he was devested of his power; and so though he had been Emperor, and still continued alive at that point of time to which this part of the Vi∣sion refers, yet 'tis true of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is not: by which it may be guest at what time these Visions were writ∣ten, at least to what time this Vision refers, viz. to the time of Vespasian after his return out of Syria, the war being left unto Titus. And this distinctly appears v. 10. by the enumeration of the eight Emperours there, of which Claudius being the first, Nero second, Galba third, Otho fourth, Vitellius fifth, it is there said, five are fallen, and one is, that is, is now alive at this point of the Vision, viz. Vespasian, and Titus the seventh is not yet come, and after his short reign, then v. 11. follows this successor of his, Domitian, described, as here, by the title of, he which was, and is not, and is the eighth, (for so he was) and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of,* 1.578 or, from, the seven, that is, the son or off spring of one of them, viz. of Vespasian. This person being a great persecutor of Christians, God's judgments were remarkably to fall upon him,* 1.579 which is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he goeth to perdition, v. 11. for he was butcher'd by his own servants: and Apollonius Tyaneus the great Magician is said to have cryed out at Ephesus

many miles off, at the minute when he was kill'd, Strike the Tyrant, strike the Tyrant, and to have told them, Believe it, the Emperour is kill'd this very mo∣ment; which the Devil, it seems, (whether from this and the like prophecies of God here, or by his speedy conveyance of what he saw, I cannot affirm) by his familiarity with that Magician enabled him thus to de∣clare.

[ e] * 1.580 V. 14. Warre with the Lamb] Warring with the Lamb, signifies opposing and persecuting Christianity; not as if there were set battels between them and Christians, but such as are supposeable against those whose principle was to suffer, not to resist the persecu∣ting Emperors, (under whom they were:) For this is the condition of the Lamb here to endure, to be slaugh∣ter'd, but not to fight again. This is here said of these ten Kings (confederate with the Romans) that they should thus war, that is, be used as souldiers to execute the Romans bloodinesse upon Christians: and this is true of the Goths and others, while they were con∣sederate with heathen Rome; though soon after they themselves came over to Christianity, (though most to Arianisme,) (Gothi per legatos supplices poposcerunt, ut illis Episccpi, à quibus Christiane fidei regulam dis∣cerent, mitterentur. Valens imperator Doctores Ari∣ani dogmatis misit. Gothi primae fidei rudimentum, quod accepere, tenuerunt, The Goths desired by their Embassadors, that Bishops might be sent them from whom they might learn the Rule of faith. Valens the Em∣perour sent them Arian Doctors. The Goths retained those rudiments which they first received, Oros l. 7. c. 33.) no doubt much forwarded therein by seeing the patience and constancy of Christian Martyrs, who have no o∣ther way to overcome their enemies, and so in that only respect are said to conquer them here, that is, to bring them to Christianity, and subject them to Christ's kingdome. For of Alaricus 'tis clear that he was then a Christian, and sent Embassies to Honorius by Bishops, (see Sozomen l. 9. c. 8.) and that Attalus was baptized by Sigesarius a Gothish Bishop, and by that was the dearer to Alaricus and all the Goths, c. 9. And that in reverence to S. Peter, Alaricus gave mercy to all those that fled to his Temple for Sanctu∣ary, and restored all that was taken out of the Church (by a Gothish souldier, who astonish'd with the rich∣nesse of the sight told Alaricus of it) and at the put∣ting all in their places, sung an hymne to God, Bar∣barians and Romans together, saith Orosius l. 7. c. 20. 39. and so 'tis clear of the greatest part of the army, of whom faith* 1.581 Orosius, Christiani fuere qui parcerent, &c. they were Christians that spared, Christians who were spared, Christians for the memory of whom there was any such thing as sparing. To the manifestation of this pertains that passage set down by* 1.582 Hieron. Ru∣beus, that Saul an Hebrew, or, as others affirme, a Pa∣gan, who had the chief command under Stilico, de∣signing to take advantage, and set upon the Goths when they were not prepared, did it upon Easter-day. And Alaricus discerning their approach, sent to desire he would deferre the fight till the morrow, in respect of the religion of the day, promising then to meet him. But Saul would not hearken to it, but set upon them un∣armed, and holding up their hands and eyes in prayer to heaven for aid, in tam sancti mysterii celebratione, in the performance of the duties of the day, and so killed many of them; till Alaricus after the space of an hour, saying that they had now satisfied the religion of the day, and exhorting his souldiers to follow him stoutly, brake in upon them with a great army, and repulsed and put them to flight; and if Honorius and Stilico had not come to their relief, eo omnino die de Ro∣ma t••rrarum domina, quae victori praemium er at futura, actum fuisset, Rome had been destroyed upon the Fate of that day.

[ f] * 1.583 V. 16. Make her desolate] The Goths and Vandals overrunning Italy and Rome it self, (Alaricus the Goth and Gensericus the Vandal Kings, and divers others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many Kings making insurrections, saith Sozomen) is famously known in story. See Socrat. 1. 7. c. 10. Sozom. 1. 9. c. 6. Of the spoils also that were made by them Historians are plentiful, especially Procopius. Of Alaricus and his, that they left nothing behind them, either of private or publick treasure, the Commander giving order to his souldiers, saith Sozomen l. 6. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to plunder all the wealth of the city, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as near as was pos∣sible to spoil every house. Of Gensericus, that he brought by sea to Carthage a vast deal of gold and silver; and that he robb'd the Temple of Jupiter Capi••olinus, or Olympius. So Socrates of Alaricus, that they took the city and rifled it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, burnt many of those admirable spectacles. So also that they conquer'd many Pro∣vinces of the Romans, and possess'd them as their own, as Dacia, Pannonia, Thrace, Illyricum, France, Spain, Africk, Italy and Dalmatia, which is here called the eating of the flesh of the whore. As for their burning of the city, (though that signifie not their burning it all down to the ground, but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many buildings of the city, and in Socrates, the many admirable spectacles there) that is known to be done by Totilas at the first entring the city, though Bellisarius was a means that 'twas not all burnt down; see Procopius Goth. 4. and Sozomen l. 9. c. 6. This being done in the time of Honorius the Emperour, and Innocentius Bishop of Rome, & so in time of Christi∣anity, may be thought not to belong to heathen Rome. But then 'tis observable, 1. that by the providence of God not onely Honorius himself was out of the city, but that Innocentius (after the first taking of it, before the second) was like Lot out of Sodom (••aith Orosius l. 7. c. 39.) removed out of that city to Ravenna, where the Emperor was, on occasion of an Embassy mention'd by Sozomen l. 9. c. 7. and by Zozimus: 2^dly, that there were at that time very many pro∣fessors of Gentilisme there, in the Senate, not only in the city, as may appear by that passage in Sozomen, that at the first siege, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Gentiles of the Senate, or those of the heathen profes∣sion there, thought it necessary to worship and sacrifice in the Capitol and other heathen Temples (which 'tis clear were then among them) some Thuscian Magi be∣ing sent for by Aitalus the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Governour of the city, who promised by thunder and lightning to drive away the Barbarians. Continuò de repetendis sacris celebrandisque tractatur, Presently they entred into consultation about restoring their Gentile sacrifices, and offering them, Oros. l. 7. c. 38. And another passage there is in Sozomen c. 9. that upon the miscar∣riage of Attalus, (his losing that dignity of Emperour, of which he was so ambitious, that he would not be content to be a partner with Honorius) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the Gentile Idolaters that were in the city, and those of the Arian party, were extremely troubled; the Gentiles guessing by Attalus's inclination and former course, (being but now lately become Christian, since from being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Governour of Rome, he was now joined with Alaricus, and christned by a Gothish Bishop) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did verily believe that he would profess'dly favour and set up Gentilisme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and restore the antient temples and feasts and sacrifices. And indeed 'tis clear by the passages of the story, that though the Heathens in Rome were the men that called Alaricus to their assistance, to take the pa∣tronage of them; yet by God's turning of things it ••el

out, that they beyond all others found the vengeance of his coming to light heavily upon them. Nay, 'tis Orosius's observation, that God permitted Alaricus to enter the city, that he might bring contumely and re∣proach upon the Idolaters or Heathens there, and give the triumph and victory to Christian religion over Gen∣tilisme, now conquer'd and laid prostrate; and that many Gentiles, or Pagans, astonish'd with what they saw thus brought to passe quite contrary to their ex∣pectation, turned Christians by this means, 1. 7. c. 39 Thirdly, it was the common complaint of the Gentiles at that time, that the reception of Christianity had pro∣voked the gods to send these vastations upon them, the direct contrary of which is at large shewed by Salvian De providentia, viz. that the Christians were the only preservers of the world: and indeed it is clear by the story, that had it not been for them Rome had been quite destroyed; for, saith Sozomen, Alaricus when he took it, commanded his souldiers to rifle the city, &c. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through reverence to S. Peter, he commanded that the Church built about his Tomb which takes up a great circuit, and could hold a great multi∣tude, should be a sanctuary to all that would make use of it: and so faith* 1.584 Orosius, Gothi, relict â intentione praedandi, ad confugia salutis (hoc est sanctorum loco∣rum) agmina ignara cogentes, The Goths gave over their intention of rifling, and forced troops of Christians, not knowing what they did, to save themselves by flying to consecrated places. (And I sidore adds, that of those that were by the souldiers found out of the Churches, as many as named the name of Christ, or the Christian Saints, were constantly spared by the souldiers, and that thus many thousands did escape.) By which means the Christians were generally delivered and saved from the general destruction, (and also with them some Gentiles, saith S. Augustine De civ. Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles,) and so were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or escapers here too, as before among the Jewes at the destruction of Jerusalem. And, as he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. this was the cause that Rome was not quite destroyed, those that were saved there in that Sanctuary (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he) being many, who afterward rebuilt the city, c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier, that having taken a very handsome Christian woman, and being by her constancy kept from defiling her, carryed her to the Basili••a, that so she might be safe from all others, and kept pure for her own husband. And S. Jerome on the other side tells of some Christians, which thinking by dissembling or concealing their re∣ligion to save themselves, were miserably used, but at last being discerned to be Christians, were released and carryed safe to the Basilica. See Jerom. Ep. 16. ad Princip. & Ep. 8. in the former mentioning this of Marcella and Principia, in the latter of Proba, Juli∣ana, and Demetrias. But then fourthly, (which is most to be considered) even the sins of Rome Christian at this time were so great, as most justly to bring these judgments upon them, those Gentile sins of all manner of unnatural villany being most frequent among them, which were with as much reason now to expect the fury of God's wrath to be poured out on such vile im∣pure Christians, as before we found the judgments that fell on the impenitent Jewes, to have lighted on the Gnostick Christians of that people and that age. To this purpose, 1. 'tis Sozomens's affirmation, that 'twas then the judgment of prudent men, that this that befel Rome, was from the wrath of God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as a punishment of what they had done upon themselves and strangers through sloth and inconti∣nence (which sure refers to the sins of Sodome, pride of the flesh, pampering and idleness, and the effects of that, all unnatural lusts both on themselves and strangers, as the Sodomites on the Angels that came among them, and therefore Orosius said of Innocentius, that he was rescued as Lot out of Sodome) though the Translator there make it to be but injustice and oppres∣sion of the poor, mistaking them for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strangers there. 2^dly, 'Tis the joint affirmation of Socrates and Sozomen, that a Monk of Italy coming in hast to Rome, to intercede, and perswade Alaricus to spare the city, he answered him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he did not voluntarily set upon this enterprise (just as Titus pro∣sess'd of Jerusalem) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that some body continually importuned and enforced him, com∣manding him that he should destroy Rome, which at last he did. These are the words in Sozomen and in So∣crates to the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I go not a voluntier about this businesse, but some body is very troublesome to me, tormenting me, and saying, Go, and destroy the city of Rome: which as it is the clearing of those words here v. 17. God put into their hearts, &c. so it signifies the great sins of this place, which thus brought God's judgments upon them. 3^dly, 'Tis the plain acknowledgement of Salvian every where throughout his books De Providentia, that the impieties of Christians were so great, and particularly those abominable commissions and customary practices of all unnatural uncleannesses, (which have been con∣stantly the destroying not only of the Canaanites, &c. but of the Jewes and the Christians) that it was God's will they should thus be punished by the Barbarians, who though they were very weak and slothful, not sit for war at all, in comparison of the Romans, yet were, saith he, more chast and pure then they, and so were appointed by God to be scourges of them. See l. 7. And again, that the Barbarians being Christians, though Arians, were much more tolerable then these, which though not all Arians, were many very abomi∣nable livers.

[ g] * 1.585 V. 17. God shall put in their hearts] The strange∣nesse of this iudgment on that city, and the immediate hand of God in it, will appear (beside what hath been said of some body molesting, and forcing Alaricus to it Note i.) by these three things. 1. By the sudden∣nesse of the taking of it, so suddenly, that when word was brought to Honorius to Ravenna, that Rome was destroyed, he thought they had meant a cock called by that name Roma, as Prosper hath it in Chronice: and this is referred to in the Vision, c. 18. 10. For in one day thy judgment cometh, and v. 19. for in one houre she is be∣come desolate. 2^dly, That they made such speed in rifling it, that when one would think three years had been little enough to obey Alaricus's command, in searching out and taking away all the treasure of the city, all* 1.586 Historians agree, that they were but three days about it; onely Marcellinus saith, that the sixth day after Alaricus entred he went out again. 3^dly, That Alaricus having thus taken, and rifled, and possess'd the city, should neither stay in it and keep it, nor go on with his army against the Emperour, but absolutely retire, so soon after so strange a successe; as if God that had sent him on this message or service on purpose, and never suffered him to be quiet till he had done it, as soon as the work was done for which he sent him, had im∣mediately recalled him, and not permitted him to goe one step farther, and so only used him as a means to de∣liver up the city to the Christians, the Idolaters being ge∣nerally destroyed out of it by this means, and the Christi∣ans as generally preserved.

CHAP. XVIII.

1. AND after these things I saw* 1.587 another Angel come down from heaven, having great power, and the earth was lightned with his glory.]

[Paraphrase] 1. And another representa∣tion I received of the desola∣tion that was to befall heathen Rome by Alaricus, &c. and of the consequents of it; For methought I saw, a mighty Angel come down from heaven in a most glorious manner, or with power to disabuse the world, and shew them what they saw not be∣fore, viz. how false it was that was said of that city, that it was eternal.

2. And he cryed mightily with a strong voice, saying, [note a] Babylon the great is faln, is faln, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hatefull bird.]

[Paraphrase] 2. And he cryed, aloud, that all might hear, saying, That great heathen city, so like Babylon of old for greatnesse, populousnesse, heathenisme, luxury, oppressing the people of God, is now destroyed, faln from that eternity it dream'd of, and is now overrun with Barbarians, (so scorned before and hated by them) that is, Goths and Vandals, &c. as with Satyrs and Owles, Zim and Ohim, &c.

3. For all nations have drank of† 1.588 the wine of the wrath of her fornication, and the Kings of the earth have committed fornication with her, and the mer∣chants of the earth are waxed rich.* 1.589 through the abundance of her delicacies.]

[Paraphrase] 3. And this is a most just punishment of her foul Ido∣latrics, which she hath infu∣sed into other Nations as far as her power extended, and of her great pride and luxury, the expences laid out on which were the inriching of the Merchants of other Nations, which brought in fewel to the feeding, materials to the supporting of it.

4. And I heard another voice from heaven, saying, Come out of her, my peo∣ple, that ye be not partakers of her sins, and that ye receive not of her plagues.]

[Paraphrase] 4. And another voice, me∣thought, I heard, warning all Christians to come out of her, that is, first, to abstain strictly from all communicating with her sins (contrary to what the looser sort of Christians did;) and secondly, to depart out of the city (as the Emperor Honorius and the Bishop Innocentius did to Ravenna, at the time of Alaricus's siege;) and thirdly, to flie to the Basilica or Christian Church at the time of plunde∣ring or destroying Rome (as the Christians did) as the only way of rescuing them from the destruction.

5. For her sinnes have reached unto heaven, and God hath remembred her iniquities.]

[Paraphrase] 5. For the voice or crie of her sinnes is come to heaven, and now the vengeance is come upon her.

6. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath† 1.590 filled, fill to her double.]

[Paraphrase] 6. Now she shall be pay∣ed for all her provocations, and as she hath meted to others, (the Christians persecuted by her) so shall it be by the Goths, &c. meted to her with advan∣tage; she hath mixed a poisonous cup, a mixture of wine and myrrhe, in seducing some, and persecuting others, and now she shall have twice as much bitternesse provided for her.

7. * 1.591 How much she hath glorified her self and† 1.592 lived deliciously, so much tor∣ment and sorrow give her; for she saith in her heart, I sit a Queen, am no widow, and shall see no sorrow.]

[Paraphrase] 7. For all her pride, and luxury, and haughtinesse, and blasphemy in calling her self Eternal, and pronouncing that she should never be subdued (see Isa. 47. 7, 8.) now she shall see she is mortal, and subject to be overcome as well as others.

8. Therefore shall her plagues come in one day, death, and mourning, and fa∣mine, and [note b] she shall be* 1.593 utterly burnt with fire;† 1.594 for strong is the Lord God who judgeth her.]

[Paraphrase] 8. For as a punishment of her pride and huge opinion of her self, that she should reign for ever, on a suddain, all together shall an huge vastation come upon her, a plague, a slaughter, and a famine, and a bur∣ning of the city, a third part of it, ch. 16. 19. & 17. 16. (see note on ch. 17. e.) and all this a visible judgment of God upon her, in whose hands are all the creatures, ready press'd for his service, to execute his vengeance on his enemies.

9. And the Kings of the earth, who have committed fornication,* 1.595 and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoak of her burning,]

[Paraphrase] 9. When this comes to passe, then shall those of the ten kingdomes which have continued under her obedience, and joyned with her in her idolatries and luxuries (see 1 Tim. 5. c.) lament and mourn for her, but not be able to assist her.

10. Standing afarre off for fear of her torment, saying, Alas, alas, the great city Babylon, that mighty city, for in one hour is thy judgment come.]

[Paraphrase] 10. But on the contrary forsake, & be afraid of bring∣ing her any relief, the destruction coming so suddainly and irresistibly (see note on ch. 17. c.) upon her.

11. And the merchants of the earth* 1.596 shall weep and mourn over her, for no man buyeth their† 1.597 merchandise any more:]

[Paraphrase] 11. And some losse this will be to the merchants, v. 3. who will have many commodities lying on their hands, without any vent, no body being so rich and so vainly luxurious as these that are now destroyed:

12. The* 1.598 merchandise of gold, and silver, and precious stones, and of pearls, and† 1.599 fine linen, and purple, and silk, and scarlet, and all* 1.600 Thyine-wood, and all manner vessels of ivorie, and all manner vessels of most precious† 1.601 wood, and of brasse, and iron, and marble.]

[Paraphrase] 12. None trading so much in all the bravery of attire and of houshold-stuffe, buying all that any would bring of any of these kinds,

13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oile, and fine flour, and wheat, and beasts, and sheep, and* 1.602 horses, and chari∣ots, and [note c] † 1.603 slaves, and souls of men.]

[Paraphrase] 13. Of perfumes and festi∣val plenty, of pompous at∣tendants and addition of horses and chariots and of hired servants and bond-servants.

14. And* 1.604 the fruits that thy soul lusted-after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.]

[Paraphrase] 14. Now is the enjoying of those things which thou lo∣vest best interdicted thee, and all the instruments of thy luxury and bravery, thy Epicurisme and thy pride, have forsaken thee, never to return again; noting that Rome shall never be either the harbourer of heathen Idols, or the seat of the Empire any more: see v. 21.

15. The merchants of these things, which were made rich by her, shall stand afarre off for the fear of her torment, weeping and wailing.]

[Paraphrase] 15. And when the mer∣chants hear the news, they shall stop their course, and divert to some other place, and doe the same thing as if they were afraid of falling under the same calamities by approaching near her.

16. And saying, Alas, alas, that great city that was clothed in fine linen, and purple, and scarlet, and† 1.605 decked with gold, and precious stones, and pearls!]

[Paraphrase] 16. And make complaints that they have lost such an ex∣cellent customer so suddainly.

17. For in one hour so great riches is come to nought, and every ship-master, and all the company in ships, and sailers, and as many as* 1.606 trade by sea, stood afarre off.]

[Paraphrase] 17. And the same is the case of the marriners, whose wealth is in the sea, there be∣ing now no occasion of such resort to this place.

18. And they cried when they saw the smoke of her burning, saying,† 1.607 What city is like unto this great city?]

[Paraphrase] 18. And therefore they bewail her former greatnesse, and their own losse in her destruction;

19. And they cast dust on their heads, and cried, weeping and wailing, and saying, Alas, alas, that great city,* 1.608 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 unexpected∣nesse of it: see note on c. 17. f.

20. Rejoice over her, thou heaven, and ye holy Apostles and prophets, for God hath† 1.609 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* 1.610 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† 1.611 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 na∣tions deceived:]

[Paraphrase] 23. And the times of thy jollity (expre••sed by the nup∣tial lamps and solemnit••••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 Per∣secuting 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.

[ a] * 1.612 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 Ba∣bylonia est, Babylon was as a first Rome, and Rome is as a second Babylon; and c. 22. Condita est Roma ve∣lut 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 Monar∣chie, as Rome of the Roman, and the Assyrian Mo∣narchie 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fellow-chosen, or fellow-Church in Babylon, the assembly of Christians in that heathen city, is by the Scholiast affirmed to de∣note the Church of Rome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the splendor of it, saith he. And so generally the anti∣ents understood it, and Orosius hath set down the par∣allel betwixt them in many particulars, l. 7. 2. And this being premised will be a key to the whole Chap∣ter: 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. Je∣rome 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 pro∣phane 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 prea∣ched 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* 1.613 Palladius, gone out a little before, being perswaded by Melania to a Monastick life, and carried to Sicily first, and thence to Jerusa∣lem, where, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they rejoiced that they were not together involved in the miserable evils of that vastation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, glorifying God for the excellent change of affairs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Christi∣an 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 judg∣ment

(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 suffe∣red under it. So that the summe of this fall of Ba∣bylon 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 Christia∣nity. To this purpose, see S. Hierome advers. Jovi∣nian. l. 2. Ad te loquar qui scriptam in fronte blas∣phemiam Christi confessione delesti, Urbs potens, urbs orbis Domina—Maledictionem quam tibi Salvator in Apocalypsi comminatus est, potes effugere per poeni∣tentiam, I will speak to thee who hast blotted out the blasphemie written in thy forehead, by the confession of Christ—Thou potent city, thou city, Mistress of the world—Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee, by re∣pentance; adding, cave Joviniani nomen quod de Idolo derivatum est, beware of the name of Jovinian, which is derived from the Idol-god Jupiter: and this peculi∣arly in respect of those remaining heathens and here∣ticks, which now at the time when S. Hierome wrote, not long before the coming of Alaricus, were at Rome, and at length set up their Idol-service again in the time of the siege, and were signally destroyed at this taking of it. So again, S. Hierome in praefat. de Spiritu S. speaking of Rome, Cùm in Babylone versarer, & pur∣puratae meret••icis essem colonus, When I lived at Rome, and was an inhabitant of the purple whore. All noting this heathen Rome to be the subject of these prophecies. This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it, yet so far expected by Christians, that the heathens did take notice of this their expectation, and looked upon them as men that had an evil eye upon that City and Empire, and mutter'd ruine to it. Thus in Lucian's Philopat. (or whose soever that Dialogue is, if it were not his) the Christians, character'd (though not named) by the mention of the Trinity in the beginning of the Dialogue, and described by that scoffer as a sottish fanatick people, are brought in (as at that time, when Trajan (under the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emperor toward the end) was warring in the East against the Persians) and set down as those that wished all ill to the city, that is, Rome, and consequently to that Army in Asia, by their discourse of the news of the times, betraying their wishes and expectations that it might be defeated by the Persians. Thus, saith he, in the person of Critias of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stooping, pallid people, that when they saw him, they came chearfully toward him, supposing that he brought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some sad news or other; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they seemed to be men that prayed for all that was ill, and rejoiced in sad events: and their first question, saith he, was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how the affairs of the city and the world went, (that is, of Rome, and the Roman Empire, as that is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world in the Scripture; or else the affairs of the world, meaning the Roman enterprise against the Persians) and being answer'd by him, that all was well they nodded, saith he, with their browes presently, and replyed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'Tis not so, but the city is in ill condition: and afterwards, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that there should be a change, that disorders and troubles should seise upon the city, their Armies should be wor∣sted by the enemies; adding that they had fasted ten days, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and watching all nights, and spending the time in singing hymns, had dream'd these things; which may obscurely refer to these Visions which John saw on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord's day,* 1.614 that is, probably on the annual day of Christ's resurrection, which followed a time of fasting and praying, the Christian Lent, which, as appears by the story of the first times, was uncertainly observed in respect of the number of days, by some more, by some fewer then ten days. Or if this be but a conjecture, yet the time of seeing visions being in Scripture oft set down after, or in a time of fasting, (as Act. 10. 10. of S. Peter, and v. 30. of Cornelius) 'tis agreeable to the character of Christians, whom he desired to de∣scribe in that Dialogue, thus to set it. And then he ad∣vises them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to leave off those strange fancies, and wicked consultations, and divinations (which may well refer, in his dark manner of speaking, to this book of Revelation) l••st God, saith he, destroy you for cursing your countrey, and spreading such false reports, when (saith he) the Persians are subdued by the Roman forces. And so he gives them over as doaters, and means not to heed what they say, with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That this opinion he conceived of Chri∣stians, and their ill affection to the Roman Empire and City, and their boding ill concerning them, was the effect of some sparkles of this prophecy, flown abroad among the Gentiles very early, even in Trajan's time, is more then probable out of these passages thus set down.* 1.615 So in a narration of Hippolytus set down by Palladius,* 1.616 we have a virgin Christian accused to the heathen Judge at Corinth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one that blasphemed the seasons, and the Kings, and the Idols, in probability, that she foretold evil, talked of ruine, that should be∣fall the Government or Idolatry of the heathens, and that the seasons of it now approached. For that is the meaning of the like phrase, when the Jews say of Stephen, that he ceaseth not to speak blasphemous words against the holy place and the Law, Act. 6. 13. for so it follows, ver. 14. we have heard him say that Jesus shall destroy, &c. To which it will not be amisse far∣ther to add, that the Jews in their paraphrases on the Old Testament, taking Rome under the prophetick title of Edom (which is very agreeable to the style of Baby∣lon here) do frequently fore••ell the destruction of it. And thereupon they that set out the later Venice Edition of the Bible, leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome, which are extant in the former Venice Bibles, and in what hath been printed at Paris by Ste∣phanus. As when Obad. 1. Kimchi saith, What the prophets say of the destruction of Edom in the latter days, they say of Rome, they leave out the words of Rome: and when 'tis there added, For when Rome shall be destroyed, there shall be redemption of Israel, those words are quite omitted. So in the last verse of Obadiah, the fenced great city of Esau, and that fen∣ced city is Rome, that latter part is left out again. So the Chaldee paraphrase on Lam. 4. 21, 22. for thou daughter of Edom, hath, thou Rome in the land of Ita∣ly; but those words are left out in that Edition. See M. Taylor's Proeme to the translation of the Jerusalem Targum. The like interpretations of Rome for Edom, and the destruction thereof, may be seen in the Jerusa∣lam Targum, Gen. 15 12. where these words, Terror tenebricosus magnus cadens super eum, are thus mysti∣cally rendred, Terror is est Babel, tenebricosus hic est Media, magnus hic est Graecia, cadens iste est Idumaea (i. Romanum imperium.) Illud est imperium quartum, quod cadere debet, neque resurget in secula seculorum. And so again on Levit. 26. 44. after Babel, Media, Greece, they name again regnum Idumaeae, meaning, no doubt, the Roman Empire thereby; adding in di••bus Gog, which that it belongs to the Romans that destroyed Jerusalem, and, say they, should after be destroyed by

the Messias, see that Paraphrase on Numb. 11. 26. in these words, In fine extremo dierum God & Magog, exercitus eorum Hier••solymam ascendent, & manibus Regis Messiae illi cadent, They shall be destroyed by the hands of Messiah the King. So in the Sibylline Oracles, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beliar or Belial is set to denote the Ro∣manes, as appears by

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

Beliar shall come from the Augusti, or Romane Empe∣rors, at length coming to the great destruction threatned by God, under the expression of fire, this is to fall upon Beliar peculiarly,

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

The flaming power of God shall burn Beliar, and all the proud men that trust in him. And of the Jews 'tis clear, that there hath been a tradition among them, that in the last days there should come a great enemy, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Armilus, which in Hebrew is Romulus, lightly changed by the transposition but of one letter, (see Note on Joh. 11. b.) and that he should be de∣stroyed by the Messias; which may well be (as all the rest) but the mistakings of this prophecy here deli∣vered, and from hand to hand conveyed among the Jews to their posterity, who looking on the Romans as their destroyers, thence perswaded themselves that their Messias (whom they still expect) should destroy them.

[ b] * 1.617 V. 8. She shall be utterly burnt] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordinarily rendred shall be utterly burnt, may seem to have some difficulty in it, and be objected a∣gainst our interpretation of this Vision, because it is known that the desolation and firing by Alaricus, Gen∣sericus and Totilas, was not an utter desolation or fi∣ring of the whole city, but of a part thereof. And to this the answer is insufficient, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is con∣flagrare, to be set on light fire, and doth not necessari∣ly import that fires consuming of all that might be consumed, because other expressions here follow in this matter which cannot be so answered: as v. 21. where the stone like a mill-stone is cast into the sea,* 1.618 which seems to signifie a total destruction, and it is ad∣ded, Thus with violence shall that great city Babylon be thrown down,* 1.619 and shall be found no longer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so again,* 1.620 ver. 22, 23. The voice of harpers, &c. and the sound of a mill-stone shall be found no more in thee, and the light of a candle shall shine no more in thee, &c. To all which the answer must be, by obser∣ving that all these three expressions are phrases taken out of the prophesies of the Old Testament, and are in all reason to signifie here as there they shall appear to have signified, that is, onely as prophetical schemes of expressing a subduing, or victory, and no more. Thus the burning here is an allusion to Dan. 7. 11. his body destroyed, and given to the burning flame, which yet signified no more then the translating of the Monarchy from the Seleucida to the Romans; and pro∣portionably here the subduing this heathen city to the faith of Christ, which was the effect of this blow that befell Rome. So the throwing the great stone into the sea, v. 21. alludes to Jer. 51. 63. Thou shall cast a stone into the midst of Euphrates, and say, Thus shall Babylon fall, and shall not rise, &c. And yet Babylon long continued a great city, though the dominion of it was translated from the Chaldaeans to the Medes. And for the voice of the harpers, &c. v. 23. it alludes to Jer. 25. 10. I will take from them the voice of mirth▪ and the voice of gladnesse, the voice of the Bridegroom, and the voice of the Bride, the sound of the mill-stones; and the light of candle. And yet Judaea, of which that is spoken, still had people inhabiting it. And so these expressions, thus interpreted, as in the Paraphrase they have been, are perfectly agreeable to the sense which must needs belong to them in these other places where they are used by the Prophets. Meanwhile how great the destruction was that now befell that city, may competently appear by one testimony of Palla∣dius that lived at that time, Lausiac. Hist. c. 118. in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A certain barbarian tempest, which the Prophets of old had foretold, seized on Rome, and left not so much as the brazen statues in the streets, but plundering all with a barbarous madness, delive∣red it up to destruction, so that Rome which had flou∣rished a thousand and two hundred years, according to the Sibylls word, became a desolation.

[ c] * 1.621 V. 13. Slaves] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith Julius Pollux, signi∣fies, when it is taken simply by it self, without any ad∣ditament, those that are not bond-slaves but free-men, which sell or hire themselves for money, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And this, because free-men have power over their own bodies, whereas slaves have nothing but souls.* 1.622 As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, souls of men, the phrase is taken out of Ezechiel, c. 17. 13. who speaking of Tyre, a city of Merchants, saith that they traffick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super anima hominis, for the soul of man, which S. Hierome renders mancipia, slaves, and so the latter Greeks call slaves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, little souls; and so Gen. 12. 5. the souls which they had got∣ten in Haran, may be their bond-servants, because, as was said, slaves have souls though nothing else in their own power.

[ d] * 1.623 V. 23. Thy Merchants] Who are thy Merchants here, may be thought uncertain, because the word thy either may refer to forain nations, who trade with thee, or else may be thy traders or traffickers, the chapmen in Rome. In this latter sense some learned men have chosen to take it, that the Roman luxury was so great, that tradesmen that dealt in selling of commodities lived there like Princes. But if we compare this place with what is said of Tyrus, Ezech. 27. the former will ap∣pear to be the sense of it: for there v. 12. Tarshish was thy Merchant, and v. 13. Javan, &c. were thy Mer∣chants; and so the meaning is clearly this, that the Mer∣chants of other nations that traffick'd with Rome, had such vent for their commodities there at any rate that they grew very rich by it.

CHAP. XIX.

1. AND after these things I heard a great voice of much people in heaven, saying, Allelujah, Salvation, and glory, and honour, and honour, and power unto the Lord our God.]

[Paraphrase] 1. Another vision I re∣ceived much to the same pur∣pose with the former; but differing in this, that the former looked especially on the city of Rome, and the luxury and pride of the inhabitants thereof, but this looked especially on the heathen religion there destroyed, and exchanged for the Christian, but that not all at once, but by several steps and degree: and first, methought, I heard a multitude of Christian people, (employed like the Saints and Angels in heaven) singing of Allelujahs, praises and thanksgivings to God, as to him who had wrought great mercies for them.

2. For true and righteous are his judgments, for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.]

[Paraphrase] 2. Magnifying his fidelity to themselves, and his just vengeance on the Idolatrous persecutors, that had debauched so many to their courses, and shed so much blood of Christians.

3. And* 1.624 again they said, Allelujah: and her smoak† 1.625 arose up for ever and ever.]

[Paraphrase] 3. And again triumphing in this act of Gods, that this was like to be a fatal irreparable blow to the Roman Idolatry.

4. And the four and twenty Elders, and the four* 1.626 beasts fell down, and wor∣shipped God that sate on the throne, saying, Amen, Allelujah.]

[Paraphrase] 4. And the Bishops or re∣presentatives or governours of the Christian Church in Judaea, ch. 4. 4. and proportionably to them, all other Bishops, and the four Apostles, formerly men∣tion'd as the planters of the Christian faith in Judaea, ch. 4. 6. and two of them now in Rome also, Peter and Paul, gave their acclamations to those Hallelujahs.

5. And a voice came out of the throne, saying, Praise our God all ye his ser∣vants, and ye that fear him both small and great.]

[Paraphrase] 5. And all Christians in the world, of what quality soever, were admonished of their duty and obligation to doe so too.

6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thundrings, saying, Allelujah, for the Lord God† 1.627 omnipotent reigneth.]

[Paraphrase] 6. And that admonition was presently answer'd with the acclamation of all the nations (that is, Christian people in them) over all the world, thundring out Allelujahs to God, for this illustrious enlarge∣ment of the kingdome of Christ, the conversion of that Imperial city to Christianity;

7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made her self ready.

8. And to her was granted that she should be arrayed in fine linen, clean & white: for the fine linnen is the [note a] * 1.628 righteousness of saints.]

[Paraphrase] 7, 8. Which is, as it were, the marriage of Christ to a lovely spouse his Church, (and so matter of rejoicing to all that hear of it, Joh. 3. 29.) which should now be adorned as the Priest entring into the sanctuary under the Law, to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine.

9. And he saith unto me, Write, Blessed are they which are called unto the mar∣riage-supper of the Lamb. And he saith unto me, These are the true sayings of God.]

[Paraphrase] 9. And an Angel bad me take notice of this, as of the blessedest happiest change that ever was wrought in the world, and happy he that should be a spectator of it. Of which yet I might be as confident it would come, as if I saw it, God having firmly decreed and made promise of it.

10. And I fell at his feet to worship him: and he said unto me, See thou doe it not; I am thy fellow-servant, and of thy brethren, that have the testimony of Jesus: worship God, for the testimony of Jesus is the Spirit of prophecie.]

[Paraphrase] 10. And the joy of this news so transported me, that as Abraham, for the joy of the good news, Gen. 17. 17. fell on his face, &c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger: But when I did so, he bid me forbear. For, saith he, I am▪ no more honourably employ'd by Christ then thou art, I am now a messenger to make known this prophecie to thee of the conversion of Emperors, &c. to the Gospel, and thou and such as thou, Apostles of Christ, are Embassadours of as honourable and blessed news as this, Let God have the praise of all: for to be an Apostle of Christ, a witnesse and publisher of his resurrection, &c. is to be a Prophet sent and indued with the Spirit of God, and so as valuable as that office which now I am executing, of foretelling things to come.

11. And I saw heaven open'd, and behold a white horse, and he that sate upon him was called faithfull and true, and in righteousnesse he doth judge and make warre.)

[Paraphrase] 11. And methought I saw Christ coming from heaven in a pompous manner, riding or sitting upon the white horse (as he did c. 6. 2.) that is, in the preaching of the Gospel, and according to his promise, and his just judgments against his enemies, proceeding against them, that is, against the Emperour Maxentius (see c. 16. 12, 14.)

12. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself.]

[Paraphrase] 12. And methought his eyes were like fire, searching to the secrets of the heart (noting him to judge and discern who are fit to be destroyed, who not) and he had many crowns on his head, tokens and testimonies of as many victories over enemies, whom he had overcome either by their yielding, that is, conversion, or falling before him, that is, destruction; and as a token of those victories, he hath a note or ticket by which to receive his reward, which no body sees but himself, (see ch. 2. 17. and note i.) that is, he is acknowledged victorious.

13. And he was clothed in a vesture dipt in blood, and his name is called, The word of God.]

[Paraphrase] 13. And he was in a royal purple garment, noting that regal power to which he was installed as a reward of his crucifixion, Isa. 63. 1, 2. Phil. 2. 9. now to belong to him most illu∣striously; and his name in which he was represented, was that known title of Christ, The word of God, noting that which is now done to be an effect of divine power, wrought by his word, without any visible working of ordinary means to∣ward it.

14. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.]

[Paraphrase] 14. And the Angels the ministers of his vengeance at∣tended him in a glorious and splend id manner.

15. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron, and he treadeth the wine-presse of the† 1.629 fiercenesse and wrath of almighty God.]

[Paraphrase] 15. And out of his mouth proceeded that terrible sharp part of the Gospel, his threats against his enemies, and those now to be executed on the heathen, whom he shall now subdue by his power, because they will not be converted, in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any.

16. And he hath [note b] on his vesture and on his thigh a name written, King of Kings, and Lord of lords.]

[Paraphrase] 16. And by this means he will shew himself what really he is, too strong for any power on earth to resist or stand our against.

17. And I saw an Angel standing in the sun, and he cried with a loud voice, say∣ing to all the fowls that flie in the midst of heaven, Come and gather your selves together to the supper of the great God,]

[Paraphrase] 17. And methought I saw an Angel standing in the sun (noting the clearness of the vision now delivered) and he called to all the birds of prey, Goths and Vandals, &c. that they should come, as to a feast, to this judgment of God upon these Idolaters, (noting the great slaughter▪ which was now foretold, to which Vultures doe betake themselves our of a natural sagacity, as Job saith of the Eagle, Where the slain are, there is he.)

18.18 1.630 That ye may eat the flesh of Kings, and the flesh of* 1.631 captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great.]

19. And I saw the beasts and the Kings of the earth, and their armies gather∣ed together to make warrre against him that sat on the horse, and against his army.]

[Paraphrase] 19. And the Idol-worship set up at Rome, and under her dominion, set it self to persecute Christianity.

20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake burning with brimstone.]

[Paraphrase] 20. And the Roman Ido∣latry, and the Magick, and Auguries, and the divinati∣ons of the heathen Priests, that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry, were to be like Sodom and Gomorrha, utterly extirpated: see ch. 13. 11. and note g.

21. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh.]

[Paraphrase] 21. And the rest, that is, all the se••••et Idolaters, were swept away in the same de∣struction also, (for thinking that these armies against Rome would be favourable to any more then to the Orthodox, pure Christians, they then thought it a fit time to discover themselves, but strangely miscarried in it, the Christians that fled to the Basilica, or Temple, being the only persons that found deliverance, see note on ch. 17. c.) and so all their Idol-worship was destroyed, (which is the summe of this Chapter.)

Annotations on Chap. XIX.

[ a] * 1.632 V. 8.Righteousnesse of the Saints] Some difficulty there is in this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordinarily rendred the righteousness of the saints. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not thus used in these books, (see Note on Rom. 8. b.) but for the Ordi∣nances of the Mosaical law. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the very word which is used to denote the Sanctuary, Heb. 8. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the minister of the sanctuary, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sanctuary, ch. 9. 2. and elswhere, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the Neuter as well as the Masculine gender, and by consequence capable of being accommodated to this sense, it is not improbable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should denote the ordinances of the sanctuary, the Levi∣tical laws or customes, among which this was one, that the Priest, when he went into the Sanctuary, should wear that vesture of fine linen, pure and white. Thus Levit. 16. 'tis appointed, Thus shall Aaron come into the holy place, v. 3. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments, &c. that is, the garments which he is to use when he goes into the Sanctuary, which being appointed him by this law of God to Moses, may fitly be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ordinances of the holies. And if it be so, then it will most fitly be applied to this Spouse of Christ, the Christian Church (to which Christ was ready so so∣lemnly to be married, ver. 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers) that it should now be clothed after the manner of the Priest when he went in∣to the Sanctuary, to note the great liberty and immu∣nities and privileges now bestow'd on the Church by the Emperour. This we have formerly seen express'd by our being Kings and Priests unto God, (chap. 1. Note c.) Priests in respect of liberty of assemblies, and executing the office of Bishops, &c. in the Church: Which being so eminently bestow'd on the Church by Constantine, above all that ever had been in the Church before, may here in like manner be most fitly express'd by being clothed in the holy garments, which denoted the Priests going into the Sanctuary.

[ b] * 1.633 V. 16. On his vesture and on his thigh] The mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vesture and thigh, are here put together, to denote the robe Imperial by the former, and the sword, which is girded on the thigh, by the latter, as ensignes of supreme power and authority, especially when on them both, on the Robe and the hilt of the sword, as the ensigne of that office, is written that most honourable title, KING OF KINGS AND LORD OF LORDS, thereby noting him to be superiour to all power and force in the world, triumphantly victorious over all.

CHAP. XX.

1. AND I saw an Angel come down from heaven, having the key of the bot∣tomelesse pit, and a great chain† 1.634 in his hand.

[Paraphrase] 1. And I saw another re∣presentation, by which I discerned what should succeed the conversion of heathen Rome to Christianity, viz. a tranquillity and flourishing estate of Christi∣anity for some time, though not for ever. And first, methought, I saw an angel coming from heaven, a token of very good news at this time and elsewhere (as sometimes of judgments from God) with the key of hell, and a great chain in his hand (to signifie what follows v. 2. that Satan should now be shut up and chained.)

2. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years,]

[Paraphrase] 2. And he apprehended the Devil, that is set down under the title of Satan and the Dragon in former visions, c. 12. 9. and bound him for the space of a thousand years, noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines com∣ing to the Empire.

3. And cast him into the bottomlesse pit, and* 1.635 shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand yeares should be fulfilled, and after that he must be loosed a little season.]

[Paraphrase] 3. And he secured him there by all ways of security, binding, locking, sealing him up, that he might not deceive and corrupt the world to idolatry, as till then he had done, but permit the Christian profession to flourish till these thousand years were at end, and after that he should get loose again for some time, and make some havock in the Christian world.

4. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witnesse of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they [note a] lived and reigned with Christ a thousand years.]

[Paraphrase] 4. And I saw chairs and some sitting upon them, that is, Christian assemblies and judicatures, and such a general profession of Christianity, in opposition to the idolatries of the heathens, those in the Capitol at Rome, and the like unto them in other places of the Roman Empire (see note on c. 13. b.) as if all that had died for Christ, and held out constantly against all the heathen persecutions, had now been admitted to live and reign with Christ, that is, to live quiet, flourishing, Christian lives here, for that space of a thousand years. v. 5.

5. But [note b] the rest of the dead lived not again until the thousand years were finished. This is the [note c] first resurrection.]

[Paraphrase] 5. As for the old Idolaters or Gnosticks, there was no∣thing like them now to be seen, not should be till the end of this space of a thousand years. This is it that is proverbially de∣scribed by the first resurrection, that is, a flourishing condition of the Church under the Messias.

6. Blessed and holy is he that hath part in the first resurrection: on such [note d] the second death hath no power, but they shall be Priests of God and of Christ, and shall reign with him a thousand years.]

[Paraphrase] 6. And blessed and holy, that is, safe (separate from all danger) are all they that are really in the number of those that partake effectually of these benefits, who as they are rescued from those destructions which the Roman tyranny threatned them with, which is the interpretation of the second death, so they shall now have the blessing of free undisturbed assemblies for all this space: see c. 1. note d.

7. And when the [note e] thousand years are expired, Satan shall be loosed out of his prison.]

[Paraphrase] 7. But after this space, the sins of Christians provoking God to it, this restraint being taken off from Satan, he shall fall a disturbing the Christian profession again. (This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession, at which time the Ma∣homedan religion was brought into Greece, a special part of the Roman Empire.)

8. And shall go out to deceive the nations which are in the four† 1.636 quarters of the earth [note f] Gog and Magog, to gather them together to battel, the number of whom is as the sand of the sea.]

[Paraphrase] 8. And then shall he set about the seducing of men in all quarters to the Maho∣medan or other false religions, particularly God and Magog, the inhabitants of those Countries where the Mahomedan re∣ligion began to flourish, to engage them in vast numbers in a war to invade and waste the Christian Church in Greece, &c.

9. And they went upon the breadth of the earth, and compassed the camp of the Saints about, and the beloved city; and fire came down from God out of heaven, and devoured them.]

[Paraphrase] 9. And accordingly, me∣thought, they did, they went in great numbers, and be∣sieged and took Constantinople, that city so precious in God's eyes for the continuance of the pure Christian profession in it, and known among the Grecians by the name of new Sion, and in the chief Church there, called the Church of Sophia, they set up the worship of Mahomet, (just two hundred years ago:) And those that did so, are in their posterity to be destroyed, (and though it be not yet done, 'tis to be expected in God's good time, when Christians that are thus punished for their sins shall reform and amend their lives.)

10. And the Devil that deceived them was cast into the lake of fire and brim∣stone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.]

[Paraphrase] 10. And the devil, me∣thought, that wrought in them, that stirred them up, was remanded and returned again into his prison, and this Empire of his was again destroyed, as the idol-worship of the hea∣thens, and the Magicians, Sorcerers, Augurs, and heathen Priests before had been.

11. And I saw a great white throne, and him that sate on it, from whose face the earth and the heaven fled away, and there was found no place for them.]

[Paraphrase] 11. And after this, in an∣other part of this vision I saw, methought, a throne set up in great splendor and glory, and Christ in Majesty sitting thereon, very terrible, and a new condition of all things in the world was now to be expected. (And so that which was the design of all these visions, (sent in an Epistle to the seven Churches, to teach them constancy in pressures) is still here clearly made good, that though Christi∣anity be persecuted, and, for the sins of the vicious professors thereof, permitted oft to be brought very low, yet God will send re∣lief to them that are faithful, rescue the constant walker, and destroy the destroyer, and finally cast out Satan out of his posses∣sions; and then, as here, come to judge the world in that last eternal doom.)

12. And I saw the dead, small and great, stand before* 1.637 God: and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works.]

[Paraphrase] 12. And all that ever died were called out of their graves before him: & as for the judg∣ing every one, the rolls or re∣cords of all their actions were produced, & withall another book brought forth, called the book of Life, (see note on Rev. 3. b.) wherein every ones name is entred that ever undertook Gods service, and blotted out again, if they were fallen off from him, and according to their works, so were their names continued in that book of life, if they continued faithful unto death, but not otherwise.

13. And the sea gave up the dead which were in it, and death and† 1.638 hell de∣livered up the dead which were in them, and they were judged every man according to their works.]

[Paraphrase] 13. And all that were buried in the sea, that is, perished by water, and all that were dead and laid in graves, and all that any other way were dead, came out of their graves, their bodies were re-united to their souls, and every one was judged according to his works.

14. And death and* 1.639 hell were cast into the lake of fire: this is the second death.]

[Paraphrase] 14. And then death it self was destroyed eternally, an everlasting being now succeeding in the place of this frail mortal one. And this is it that is proverbially called the second death, wherein this whole world hath its period and consummation.

15. And whosoever was not found written in the book of life, was cast into the lake of fire.]

[Paraphrase] 15. And whosoever had not his name found written and continued in (not blotted out of) the book of life v. 12. whosoever died not constant in the faith, he was cast out into eternal fire.

Annotations on Chap. XX.

[ a] * 1.640 V. 4. Lived and reigned with Christ] The mean∣ing of the thousand years living and reigning with Christ of those that were beheaded, &c. may perhaps be suf∣ficiently cleared and understood, by observing these three things; First, that here is no mention of any new reign of Christ on earth, but only of them that were be∣headed, and of them which had not worship'd, &c. living and reigning with Christ. The doctrine of the Mille∣naries supposes the former, that Christ must come down on earth, and have a new kingdome here in this world. But this those mens living and reigning with Christ doth not suppose, but rather the contrary, that the king∣dome of Christ here spoken of is that which he had be∣fore, and which is every where called his kingdome, and that now only those that had been killed, and banish'd out of it before, were admitted into a

participation of that kingdome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Christ. Now what this living and reigning of the beheaded, &c. (then beginning) was, may appear by considering what is meant,* 1.641 first, by the beheaded, and others here named; then secondly, by their living and reigning. The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices, the constant servants of Christ that persevered so till death, and that in opposition to the beast and his image, to that which was practised in Rome to Jupiter Ca∣pitolinus, and the transcripts of it in other places (see Note on c. 13. g. and r.) and so all those phrases con∣clude the subject of the proposition to be the pure, constant, persevering Christians. One thing only is to be observed of these, that by them are not signified the same particular persons or individual members of the Church that had formerly been slain, any more then the same individual persons of the rest of the dead, v. 5. (that is, of the Apostatizing unchristian livers) can be thought to have lived again after the end of the thousand years, when they are said to be revived, and so Satan to be let loose a little while; but rather on the one side, as on the other, a succession of such as they were, the Church of Christ being to be considered as a transient body, such as a river, &c. which alwaies runs in a succession of parts, one following the other in a perpetual motion and mutation: In which respect I suppose it is said of the Church,* 1.642 that the gates of hades shall never prevail against it, that is, that it shall never be destroyed, which of any particular per∣sons, or the Church of all the Christians of any one age, cannot so fitly be affirmed, but only of the Church in the perpetual succession of Christians. And then for these mens living and reigning, first, it must be obser∣ved, that 'tis not here said that they revived, or were raised, as the Millenaries pretensions suppose, but on∣ly that they lived and reigned; which two being op∣posite to dying and being subject to others, will de∣note a peaceable, prosperous, flourishing estate of the Orthodox professors, in stead of their former sad and persecuted condition. For that is the meaning of li∣ving, as may appear by the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living given to Christ, ch. 1. 18. in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was dead, his illustrious, in stead of his despised con∣dition; and so of reigning, as of being Kings (see Note on c. 1. d.) and of being Kings and reigning upon the earth, c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation. Second∣ly, the meaning of the phrase will appear by compa∣ring it with that other phrase, by which the same thing is express'd, v. 1, 2, 3. binding of Satan, and casting him into the abysse, shutting and sealing him up, that he should deceive the nations no more, that is clearly the re∣straining of Satan's malice, and shortning of his power in persecuting and corrupting the Christian Church: by consent with which, their living and reigning must needs signifie their persevering and enjoying quiet. Thirdly, by their having and sitting on thrones, and judgments being given unto them,* 1.643 which literally sig∣nifies the quiet possession of judicatures and censures in the Church, that discipline by which purity is pre∣served, and which is never enjoyed quietly in the Church but by the countenance and favour of Prin∣ces, which therefore is to be resolved the meaning of their reigning (as most remarkably they began to doe in Constantine's time; see c. 19. 8. who set up Ecclesi∣astical judicatures in his Empire) as it is of their sit∣ting on thrones,* 1.644 whereas the letting Satan loose is the casting off these cords from them. And this is the clear meaning of the first resurrection, see Note c. As for the space of a thousand years, see Note e.

[ b] * 1.645 V. 5. The rest of the dead] It follows here, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rest of the dead revived not till the thousand years were done. Who the rest of the dead are is manifest; not all beside the Martyrs, as the Millenaries pretend, but all but those formerly named, v. 4. that is, all that worshipp'd the beast, or his image, or received his mark in their foreheads or hands, that is, all the Idolaters and Apostates, and remainders of Gnostick Christians, and all that complied with either, which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rest of the dead most fitly. For first, it hath been manifest, ch. 19. 18, 21. that there were others slain beside those that were be∣headed for the constancy of their confession of Christ; nay secondly, at this part of the Vision 'tis clear, that as the constant professors were not all slain, but only some of them beheaded, and others preserved, (and so beside the beheaded here are enumerated those that had not worshipp'd the beast, nor his image, nor received his mark upon their foreheads or hands) so the Idola∣ters, Apostates and Gnostick Christians, &c. had their universal slaughters, ch. 19. 2, 3. 20. 21. and there∣fore these may well be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rest of the dead here, it being punctually said of them, ch. 19. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rest were slain. And then that they revived not till the thousand years finished, must needs signifie that the Church was now for that space freed from such Heathen persecuters, and purifi∣ed from such a vow'd mixtures of those vile unchristian practices, which is but the negative part annex'd to the positive preceding.

[ c] * 1.646 Ib.First resurrection] What is meant by the first resurrection here, may be discerned by comparing it with the second resurrection in the ordinary notion of it. That signifies the resurrection to eternal life: Pro∣portionably this must signifie a reviving, a restoring to life, though not to that eternal. Here it is figuratively used to expresse the flourishing condition of the Chri∣stian Church for that thousand years wherein the Chri∣stian professors, in opposition to idolatrous Heathens and Gnostick Christians, live safely and happily in the enjoying the assemblies; which is, saith he, as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth. Where only it is to be noted, that the resurrection here is of the Church, not of the particular persons (the beheaded, &c.) thus to be understood, that the Church that was persecuted, and suppress'd, and slain as it were, and a∣gain corrupted and vitiated in its members, now rose from the dead, revived again.

[ d] * 1.647 V. 6. The second death] This phrase the second death is four times used in this book, ch. 2. 11. and here ch. 20. 6. then v. 14. then c. 21. 8. It seems to be ta∣ken from the Jews, who use it proverbially for final, utter, irreversible destruction. So in the Jerusalem Targum, Deut. 33. 6. Let Reuben live, and let him not die the second death, by which the wicked die in the world to come. Where, whatsoever be signified among them by the world to come, (the age of the Messias in whatsoever Jewish notion of it) it seems to denote such a death from which there is no release. And according to this notion of it, as it reflects fitly on the first death, (which is a destruction, but such as is reparable by a reviving or resurrection, but this past hopes, and ex∣clusive of that) so will all the several places wherein 'tis used be clearly interpreted: ch. 2. 11. he that over∣comes shall not be hurt by the second death, that is, if this Church shall hold out constant, it shall not be cut off, that is, though it shall meet with great persecutions, ver. 10. and death it self, yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all. So here, speaking of the flourishing condition of the Christian Church, reviving after all its persecutions and corruptions to a state of tranquillity and purity, On these, saith he, the second death hath no power, that is, they have not in∣curred that utter excision (having their part in the first resurrection) but they shall be Priests to Christ and God,

and reign, &c. that is, have a flourishing time of Chri∣stian profession for that space of a thousand years. So in the 14. ver. where death and hades are cast into the lake of fire, that is, death and the state of mortality utterly destroyed, (O death, I will be thy death,) it is added, this is the second death, that is, mortality is ut∣terly destroyed, there shall now be no more death, that life shall be eternal: so c. 21. 8. the lake that burneth with fire and brimstone (the utter irreversible destru∣ction, such as fell in Sodome,* 1.648 called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eternal fire, utterly consumptive) is called the second death, into which they are said to goe that are never to appear in the Church again. And though in these different matters some difference there must needs be in the signi∣fications, yet in all of them the notion of utter destru∣ction, final, irreparable excision, may very properly be retained, and applied to each of them.

[ e] * 1.649 V. 7. Thousand years are expired] When these thou∣sand years of the peaceable Christian profession should begin, and when determine, is a thing of some doubt. And the cause of the doubt is, the several points of time wherein the destruction of Heathenisme in the Ro∣man Empire may be placed. For as in every so great a change, there are several stages, or degrees of moti∣on, so was it here. Constantine's receiving the faith, and concluding of the persecutions, and by Decree proclai∣ming liberty of Christianity, may most properly be styled the binding of Satan, the dragon that sought to devour the child as soon as it was born; and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down, and celebrated by Prudentius, l. 1. cont. Symmachum, beginning thus,

Cùm princeps gemini bis victor caede tyranni, &c.

To the smae purpose see Eusebius Eccles. Hist. l. 19. c. 1. But then, after that the Emperors were Chri∣stian, Heathenisme still continued in Rome and in the Empire, in some degree (see Note on ch. 17. f.) till by the coming of the Goths and Vandals and Hunnes, un∣der Alaricus, Gensericus and Attilas, the city and Empire of Rome was, all the heathen part of it, destroy∣ed, and Christianity fully victorious over it. And if this be the beginning of the binding of Satan, and cast∣sting him into the abysse, then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gen∣sericus beginning An. 441. and the great fight be∣tween the Romans under the Emperor Marcion, and the Hunnes under Attilas (in which 162000 were kil∣led) being An. Chr. 451. the greatest slaughter that hath ever been read of, as it is described by Jornandes, a little river being by the blood of the slain raised, saith he, into a torrent. Agreeable to this double beginning may be assigned a double end of these thousand years. For if the letting loose of Satan here were at the rising of the Ottoman family, and bringing Asia and Greece to Mahomedisme, that will be about the year 1310. and so about a thousand years from Constantine's E∣dict: But if it were at the Turks taking of Constanti∣nople (mentioned here ver. 9.) and turning the Tem∣ple of Sophia to Mahomedane worship about the year 1450. then will that be about a thousand years from the sacking of Rome by Gensericus. But the former of these interpretations is most sit for the place, that from Constantine's Edict to the planting of Mahome∣disme in Greece by Ottoman. For the taking of Con∣stantinople is mentioned after this letting loose of Sa∣tan, and therefore is not it self in any reason to be de∣fined that point of time wherein he was let loose, but rather that other wherein Mahomedisme began to prosper; for then the Christian religion fell under heavy persecutions again, which is contrary to the Martyrs living and reigning (as it hath been explai∣ned to signifie Note a. &c. 1. e.) which was to last for the whole thousand years; and did so in the former ac∣count, but wants seven-score years of it in the latter. I can foresee but one objection against this beginning of the thousand years from Constantine, and that is the pra∣ctices of Julian against the Christians, which soon fol∣lowed Constantines favour to them; which may conse∣quently be thought unreconcileable with the truth of this prediction thus interpreted, the peace of the Church, and cessation from persectuion for that space. But to this the answer will be easie, that Julian, al∣though himself an Apostate, was yet for some time so far from attempting to presecute the Christian religion, that he chose rather to dissemble his own, and to make as if he were a Christian. So saith Asterius that lived in his time, Hom. 3. de avarit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He put off the vi∣zard of the Christian, and laid open the scene, by draw∣ing the curtain, which he had a long time kept close: and to that purpose Epiphaniae festo templum Christia∣norum ingressus est, solenniter numine invocato, he went to the Christians Church at their Christmas festivities, and solemnly joyn'd in the service, saith Ammianus Marcellinus. After, when he came to put off the dis∣guise, and to appear, as he was, an enemy of the Chri∣stians, yet this he did more by subtilty then violence, arte potius quàm potestate, he made use of art more then power, saith Orosius l. 7. c. 30. as all writers both pro∣fane and Ecclesiastical acknowledge. All that Ammia∣nus mentions of his cruelty, is that he permitted not the schools of Grammar or Rhetorick to be open for them, Inter quae erat inclemens, quòd docere vetuit Magistros Rhetoricos & Grammaticos Christianos, nè transirent à numinum cultu, One of his faults was his cruelty to the Christians, that he forbad the Masters to teach them, for fear they should forsake the worship of the gods, li, 25. to which the Christian writers add, that he admit∣ted them not into the army, not offices, nor to honours. Ut negaretur fides Christi, honoribus magis provocare, quàm tormentis cogere studuit, That the faith of Christ might be denyed, he more indeavoured to provoke men by honours, then to constrain them by torments. Oros. l. 7. c. 30. So Asterius, Hom. 3. de avarit. speaking of his Apostasie, adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many advantages were proposed to them that would doe the same: And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; How many receiving the baite of dig∣nities swallowed down the hook of Apostasie? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pointed at as traitors, and those of Christ, for a little money. Militiae cingulum non dari nisi immolantibus jubet, procurationem provinciarum jurísque dicendi Christianis statuit non debere committi, ut pote quibus etiam lex propria gladio uti vetuisset, He would not al∣low the military girdle to be given to any that did not sacrifice, permitted not the government of the provinces, or making of laws, to be committed to the Christians, objecting that their own law forbad them to use the sword, Ruffin. Eccl. hist. l. 1. c. 32. To the same pur∣pose 'tis thought it was that he promoted the building of the Temple of the Jews at Jerusalem, but God per∣mitted not that to prosper; but as Ammianus. l. 23. con∣fesseth, metuendi globi flammarum prope fundamenta crebis insultibus crumpentes fecere locum exustis ali∣quoties operantibus inaccessum, hócque modo elemento obstinatiùs repellente, cessavit inceptum, Great flames oft broke out near the foundations and burnt the work∣men, and kept them off, and so the fire obstinately resi∣sting, the attempt was given over. And Ruffinus's ob∣servation is very pertinent to this whole matter, l. 1. c. 32. Proficiebat quotidie in hujuscemodi legibus exquirendis,

quibus et si quid versutum vel callidum, tamen quod mi∣nus videretur crudele, decerneret, He daily sought out new laws, wherein though he shew'd great subtilty of invention and cunning against the Christians, yet he abstain'd from all that might have any shew of cruel∣ty. And though S. Jerome, Theodoret and* 1.650 others af∣firm of him that at his expedition against the Persians he vowed to offer up to his gods the blood of the Christians, in case he returned conquerour; yet we know that God so disposed, that he was wounded and died in that† 1.651 expedition, and that in the prime of his strength at one and thirty years old, and as Orosius saith, Deus impia consilia impii morte dissolvit, God brought the wicked counsels to nought by the death of this wicked man. And accordingly Athanasius is said to have foretold of him in these words, comforting the Christians who feared a persecution, Nolite, ô filii, conturbari, nubecula est & citò pertransit, Be not trou∣bled, it is a little cloud and passeth away quickly, Ruffin. l. 1. c. 3. 4. And a Christian being asked by Libanius, Juli∣an's instructer, what the carpenter's son was a doing, answered that he was making a coffin for Julian: Which befell him so soon after, that S. Jerome on Ha∣bakkuk c. 3. relates a speech of a witty heathen on oc∣casion of Julian's death; How, said he, doe the Chri∣stians say of their God that he is patient and long-suf∣fering, whereas by this Emperor's death it appears that he could not defer his indignation, nè modico quidem spatio, for the least space: Nihil iracundins, nihil hoc furore praesentius, said he, There could not be greater and more sudden anger and fury express'd. And al∣though Athanasius himself was by him designed to the sharpest part of persecution, yet God was pleased to a∣avert it from him, as Ruffinus relates the story l. 1. cap. 34. And when at last upon occasion of the removal of the body of the Martyr Babylas, he commanded the Christians to be seised on and punish'd, the story men∣tions none but only Theodorus, a young man, that suf∣fered by it, who sang all the while under the tormen∣tor, and complained when his punishment was at end, that he was a looser by his release. See Ruffinus, and Socrates, and Theodoret. By all which appears the pow∣er and fidelity of God in making good this promise of his to the Christian Church, and restraining this Apo∣state's malice from disquieting the Church, and so it is a very great and convincing argument for the truth of this interpretation, rather then an objection against it. Ha∣ving said thus much for the interpreting of these thou∣sand years in a way which is very remote from the conceits of the Millenaries, I must expect this objecti∣on and suggestion of their against it; 1. that the Chi∣liasts opinion and interpretation of this place was re∣ceived universally in the first ages of the Church; and 2^dly, that it was delivered down from the Apostles, and that Justin Martyr hath affirmed the former of all Orthodox men in his time, and Irenaeus produced testi∣monies of the latter. For the testimony of Justin Mar∣tyr, it is true that he hath these words of this matter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.652 but I and many others are of this opinion; and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I and as many Chri∣stians as are orthodox in all things. From hence in∣deed it is rightly concluded, that Justin was himself of this opinion, and some, nay, if we believe him, many others with him. But that either this was the un∣contradicted doctrine of the Church in his age, or that Justin saith it was so, is falsly collected from hence. For first, they are the plain words of Justin p. 306. b. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have signified to you that many do not acknowledge this doctrine (of Christ's reigning here a thousand years) and those Christians of pure and pious opinion and judgment; and that either the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should against consent of all Copies be turned into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not should be left out, were a bold Criticisme, and of very ill example to the evacuating the force of all testimonies, (making mens words mutable into the direct contradictory) and be∣side would render it a very perplexed period. Second∣ly, it appears by Trypho, that he thought Justin had equivocated in telling him he believed it, upon this ground, because other Christians were not of this opi∣nion. Hereupon the saith to Justin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tell me truly whether you are sincerely of that opinion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Justin answers, that he would not say it, if he had not thought it, and thereupon re∣peats his having told him, that he and many others were of that opinion, and promises to write a book of this disputation, and confesse it to others as well as him; and adds that he means not to follow men and their doctrines, but God: which argues his acknowledgment that the opinion was not uncontradicted by men, nor generally consented to by Christians. Thirdly, those words which seem most to the contrary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but I and as many as are Orthodox in all things, will not come home to the proving any more then this, that he was of this o∣pinion, and some others in all things consenting with him. For it being supposed that he was of that opinion, it cannot be expected of him that he should affirm any, that held it not, to be of right opinion in all things. Fourthly, it appears that he speaks of three sorts of men; the first that denied both the Resurrection and the thousand years, and those he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nominal Christians, A∣theists, impious, heretical leaders; the second that ac∣knowledged the Resurrection, and denied the Millen∣nium, and those are contained under Christians of pure and pious opinions; the third that held and maintained both, as himself and many others, and (if there were, or) as many as were Orthodox in all things, that is, that in his opinon were such. As for Irenaeus, 'tis true, he sets dow the doctrine of the Chiliasts for a tradition, but withall renders an account of his doing so, Pres∣byteri qui Johannem viderunt meminerunt audisse se ab eo, & haec Papias Johannis auditor, Polycarpi contu∣bernalis, vetus home, testata reliquit, The Elders that saw John, remember that they heard this of him, and Papias, S. John's auditor, that dwelt with Polycarp, an antient man, left these things testified. By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias, who hath not been a person of any reverend authority in the Church of God. And indeed upon the same grounds Irenaeus takes up another opinion, and mentions it as a traditi∣on too, (which is sure farre enough from being tradi∣tion, or true) that Christ lived till betwixt 40 and 50 years old, for which he voucheth Scripture, and the authority of omnes Seniores, all the Elders, qui in Asi apud Johannem discipulum Domini convenerunt, that were in Asia with John, who, saith he, witnesse that John delivered this to them, and farther, that they that saw the other Apostles, heard the same of them, and bear witnesse of such a relation. What∣soever can be built on such an authority may as compe∣tently be refuted by the authority and reasons of Dio∣nysius Alexandrinus, that lived not much above an hundred years after S. John, and opposed himself di∣rectly against it: and though some others were other∣wise minded, yet was this doctrine of the Chiliasts condemned by the Church, and some that time, all ac∣counted Hereticks that maintained it.

[ f] * 1.653 V. 8. Gog and Magog] What is meant by Gog and Magog must first be fetch'd from the prophecy of Eze∣chiel c. 38. 39. where by both these together Antio∣chus the great enemy and destroyer of the Jews is sig∣nified, as having the dominion of Syria and Asia both: see the Learned H. Grotius on Ezekiel. Answerable to

this is it that Gog•• should here signifie the Lydian Asia or Lydia, and the neighbouring regions, the Prin∣ces whereof are called Gygae, which is lightly deduced from hence. And so in the collection of the Sibyllin ora∣cles, Lydia and Pamphylia are express'd to be the inter∣pretation of Gog. And by this the Ottoman family is fitly described, not onely in respect of their malice & mischief wrought on the people of God, which makes the resemblance betwixt them and Antiochus complete (see c. 14. note c.) but because they first shew'd them∣selves in Lydia, and so peculiarly may be called Gog. By Magog Syria is meant,* 1.654 or indeed, in a greater lati∣tude, Scythia, as S. Jerome affirms from the Jews, on Ezech. And so saith Josephus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The people of Magog are cal∣led by them Scythians. By these two together the Otto∣man family seems to be signally meant, of which was Mahomet the second, who besieged, and after fifty or, as Crantzius saith, sixty six days siege, took Constan∣tinople, the seat of the Eastern Empire, called from thence new Rome, and of the principal Patriarchate there, and converted their cheif Church, Templum Sophiae, the Temple of Wisdome, into a Temple for Ma∣homedan worship, and this, as Leunclavius's Annals, as Crantzius, and other the most diligent Chronolo∣gers set it down, Ann. Dom. 1453. a thousand one hundred twenty two years after the building of it (and changing the name from Byzantium) by Constantine. Of this see Aeneas Sylvius Europ. c. 3. and 7. and Ep. 131, 155, 162. who by what he saith of it out of antient writers, viz. that when it was in its flourishing condition, they that saw it look'd upon it ut deorum po∣tiùs in terris habitaculum, quàm Imperatorum, as an habitation of the gods on earth, rather then of the Em∣perors, affords us one farther reason why it is here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the beloved city,* 1.655 (and so also in respect of the antient learning preserved there, which made all men prize it) as its being an eminent Christian city, gives it the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the camp of Saints.* 1.656

CHAP. XXI.

1. AND I saw a [note a] new heaven and a new earth, for the first heaven and the first earth were passed away, and* 1.657 there was no more sea.]

[Paraphrase] 1. And for a clearer repre∣sentation of the flourishing estate of the Christian Church for a thousand years, c. 20. (to which was annex'd, as in a parenthesis, in a few verses, the rise, and successe, and destruction of Mahomedisme, at the end of the third verse, and from v. 7. to v. 11. and to that again the day of the last doom, from v. 11. to the end of the chapter) there was father represented to me a most eminent, illustrious change, a kind of new world, all the idolatry, &c. that was before, being done away.

2. And I John saw the holy city, [note b] new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.]

[Paraphrase] 2. And I saw visibly, me∣thought, another Jerusalem coming down to be here upon the earth, set out in a very beautifull glorious manner, such as brides appear in (see c. 19. 17.) that is, the Christian Church in as much solemnity of serving and worshipping God, as in the Jewish Temple at Jerusalem had been; and that was upon Constantine's receiving the faith, and setting out his edict for Christian religion, see c. 20. 4.

3. And I heard a great voice† 1.658 out of heaven, saying, [note c] Behold, the tabernacle of* 1.659 God is with men, and he will dwell with them, and they shall be his people, and† 1.660 God himself shall be with them, and be their God.]

[Paraphrase] 3. And I heard an acclama∣tion out of heaven given to this appearance, signifying it to be the Christian Church now solemnly espoused to Christ, which he will consequently protect and defend (see Ezech. 37. 27.) as long as they faithfully adhere to him.

4. And God shall wipe away* 1.661 all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.]

[Paraphrase] 4. And all persecutions, and pressures, and putting to death, and banishing, and punishing for religion, which was before so ordinary, and all inconvenience or incommodation by being Christians, were done away.

5. And he that sate upon the throne said, Behold, I make all things new. And he said unto me, Write, for these words are true and faithful.]

[Paraphrase] 5. And God owned this great change [all become new] (as the return from captivity is called a new things, Isa. 43. 19.) as an act of his special providence, and bid me take notice of it as a thing of prime eminent importance and concernment, and as a decree of his that it should certainly come to passe.

6. And he said unto me,† 1.662 It is done: I am Alpha and Omega, the beginning and the end, I will give unto him that is a thirst of the fountain of the water of life freely.]

[Paraphrase] 6. And he farther said un∣to, me Here is an end of the former state of Idol-worship, persecution, &c. (see c. 16, 17.) or, This I have done by my eternal power, and now every one that will shall have a free ex∣ercise of Christianity, without any thing done by him to purchase or contribute toward it, without any thing of inconveni∣ence suffered by it.

7. He that overcometh shall inherit all things, and I will be* 1.663 his God, and he shall be my son.]

[Paraphrase] 7. He that continueth constant unto the Christian rule, shall have all felicity in this world in doing so, (shall not now pay so dear for it as before they were wont, in times of the prevailing of idolatry) and live in the Church, my family, as the Son with the Father, in all freedome and safety.

8. But the [note d] † 1.664 fearful and unbelieving, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all* 1.665 liars shall have their part in the lake that burneth with fire and brimstone, which is the second death.]

[Paraphrase] 8. But for the false, apo∣statizing, cowardly Gno∣sticks, notable for so many ill qualities, abominable vil∣lanies of lust, bloodinesse, persecuting of the Orthodox pure Christians, adultery, sorcety, idol-worship, deep dissimulation, and lying, and falsifying, yea perjuries, and all such as they were, they shall utterly be turned out of the Church (see note on c. 20. d.) not to appear any more among the Christians.

9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lambs wife.]

[Paraphrase] 9. And one of the seven angels that had the seven vials of the last plagues, c. 17. 1. that is, the executioners of judgment on Gentile Rome, came to me, and said, Come, and I will shew thee that Christian Church which, be those former destructions wrought upon heathen Rome, is come out of the persecutions into a flourishing condition.

10. And he carried me away in the spirit to a great and high mountain, and shewed me that great, [note e] city, the holy Jerusalem, descending out of heaven from God,]

[Paraphrase] 10. And methought I was carried unto the top of a great mountain, and there was shewed this Christian Church (called a city upon an hill Mat. 5. 14.) mentioned before under the title of the new, as here of the holy Jerusalem, (holy in respect of order and discipline for holinesse of living) and that glorious beautiful flourishing state bestowed on it by God, v. 1.

11. Having the glory of God; and her light was like unto a stone most preci∣ous, even like a jasper-stone,* 1.666 clear as Crystal;]

[Paraphrase] 11. Having God's pre∣sence most particularly and remarkably with it, v. 3. note e. (see note on Jo. 1. c.) and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto;

12. And had a wall great and high, and had twelve† 1.667 gates, and at the gates twelve Angels, and twelve names written thereon, which are the names of the twelve tribes of the children of Israel.]

[Paraphrase] 12. Having a great high wall, noting the faith of Christ or doctrine of the Gospel, by which it is encompass'd, and all enemies, hereticks, &c. excluded, and twelve passages of entrance thereinto, that is, universal admission afforded to all that would forsake idolatry and come in, and the Bishops of the Church with power to admit and shut out, and the names of the twelve tribes written on them, noting them to be as the governours of the tribes, Mat. 19. 28. that is, rulers of his Church, this new Jerusalem.

13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates.]

[Paraphrase] 13. And these entrances, three toward every quarter, noting the coming in of men from all quarters of the world now to the faith of Christ, or doctrine of the Gospel, and their baptisme, the sacrament of admission of all, performed by a three-fold immersion and profession of faith in the three persons, Father, Son and holy Ghost.

14. And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.]

[Paraphrase] 14. And the wall which encompass'd the city (as that Ezec. 40. 5. round about the house) that is, the Christian faith or doctrine, was built or founded upon the preachings of the twelve Apostles of Christ.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.]

[Paraphrase] 15. And that angel with me had a reed in his hand, c. 11. 1. to measure all these, and give the dimensions of each, as things that were like to continue for long use (whereas that which was likely to be soon taken away, was not to be measured, c. 11. 2.)

16. And the city lieth four-square, and the length is as large as the breadth, and he measured the city with the reed twelve thousand furlongs: the length, and the breadth, and the height of it are equal.]

[Paraphrase] 16. And the city or church being in the figure of a cube (an equable, stable figure) having every way the same dimensions, was both in length and breadth twelve thousand furlongs (by the length noting the dura∣tion of it, by the breadth the extent of its circuit) and the height was equal to the length and breadth of it, noting the flourishing condition of it equal to the extent and duration.

17. And he measured the wall thereof an hundred and fourty and four cubits, * 1.668 according to the [note f] measure of a man, that is, of† 1.669 the Angel.]

[Paraphrase] 17. And the wall (that is, the Christian faith or doctrin) which surrounded and inclosed the city, was an hundred fourty four cubits in compasse, that is, twelve times twelve cubits, al∣lowing an equal proportion to every of the twelve Apostles (the foundations of this wall, v. 14.) in the planting that faith, building that wall. And the rod v. 14. by which he meted all this, was a pole of six foot long, equal to the stature of the Angel that appeared to me, that is, of a man, Ezek. 40. 3.

18. And the building of the wall of it was of Jasper, and the city was pure gold, like unto clear glasse.]

[Paraphrase] 18. And the matter of which this wall was made was Jasper, a very precious and durable stone, (see c. 4. 3.) noting the several ingredients in the Christian faith to be such, precious precepts, (a gracious yoke) promises of great fidelity, sure to be performed and such as all eternity is concerned in; and the Church it self a society of holy men, observable for sincere conspicuous purity, such as God, who sees to the bottome of the heart, acknowledges and approves, and such as men may behold and glorifie God for them, in both respects express'd here by gold and glasse; gold in respect of the purity and value in the sight of God, and glasse in respect of the transparency of it discernible both to God and man: see Tobit 13. 16.

19. And the foundations of the wall of the city were garnished with all man∣ner of precious stones. The first foundation was Jasper, the second Sapphire, the third a Chalcedonie, the fourth an Emerald,

[Paraphrase] 19. And the Apostles, which planted this faith; were represented in a most glorious manner, by all the most pre∣cious things imaginable, (see Tobit 13. 17. and Ezech. 28. 13.) the several intimations of each of which might have somewhat of propriety to each of the Apostles, but will hardly be appliable with any certainty, but all together certainly note that which is most precious, and signifie their memory (as themselves in their life-time) to be such in the Church of God, and any thing was taught by them to be accepted with veneration.

20. The fifth Sardonyx▪ the sixth Sardius, the seventh Chrysolite, the either Beryl, the ninth Topaz, the tenth Chrysoprasus, the eleventh a Jacinth, the twelfth an Amethyst.]

21. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glasse.

[Paraphrase] 21. And the governours of the Church, which had the power of admitting into the Church, or casting out of it, v. 12. were each of them represented as very estimable precious persons; and the streets of the city, that is, the assemblies or congregations of Christians in the Church, were like gold and glasse, (as before v. 18.) for purity of life and conspicuousnesse of it, and even to God that look'd through the bottome of it, approvable.

22. And I saw no Temple therein, for the Lord God* 1.670 almighty and the Lamb are the Temple of it.]

[Paraphrase] 22. And there was liberty to serve God in every city and place, and not as it was wont among the Jewes, only at Jerusalem, but wheresoever Christians met together, or in every mans own recesse, they offered up prayers to God, and God in Christ was in the midst of them, especially in the Christian Churches set apart for God's peculiar service in every city and town, and not only in some one place for all to resort to.

23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.]

[Paraphrase] 23. And there was no need of sun and moon, new waies of revelations for the enlightning this Church, for God by coming down, and pitching his tent (being in our humane nature present here) upon the earth, hath planted the faith entirely, and so his doctrine is the full light of his Church, the rule of all our faith, and so there is no need of any additions, or new revelations.

24. And the nations of them which* 1.671 are saved shall walk in the light of it, and the kings of the earth doe bring their glory and honour into it.]

[Paraphrase] 24. And all the people of the world, that come to any sense of their Idolatries and sins, by all God's judgments fallen upon them, shall be content to live strictly according to this rule, (Isa. 60. 3.) and the Kings of the earth, (see. Isa. 49. 23.) the highest in all sorts of power, and learning, &c. will submit themselves to it, and be glad to be members of the Church, and doe their best to support it, and endow it with the riches of this world.

25. And the gates of it shall not be shut not be shut at all by day, for there shall be no night there.]

[Paraphrase] 25. And there shall be a most ready hospitable recepti∣on at all times, for all that will come in to the faith by amendment of life.

26. And they shall bring the glory and honour of the nations into it.]

[Paraphrase] 26. And the Gentiles of o∣ther parts that are not subject to the Roman Empire, shall come in to the Church, and contribute their best to the flourishing of it, by endowing of the Church (which is ordinarily meant by honour, see Col. 2. note i.)

27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination,† 1.672 and maketh a lie, but they which are written in the Lambs book of life.]

[Paraphrase] 27. And this shall gene∣rally be done by all that have any resolution of living pure∣ly and godly, and only they shall be kept out which are immers'd in all filthiness, and abominable, unnatural, vicious practices, and in all kind of unjust dealings, (for such cannot by the laws of baptisme be received, and such will not desire to undergoe Christ's discipline.)

Annotations on Chap. XXI.

[ a] * 1.673 V. 1. New heaven and new earth] That heaven and earth signifie no more then the world, hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth, in stead of the old, which is put away, must signifie no more than a new world. And this in the prophetick style is most proper to de∣note a flourishing state and condition of the Church, as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse, is a pure Christian Church plan∣ted by Christ, in stead of the old Judaical mode; but this here with some difference, noting the flourishing con∣dition of it, in opposition to the former persecutions it was under, the change consisting in that. And this from Isai. 65. 17. where, creating new heavens and new earth, is sending the Jewes a joyfull deliverance, and that a very permanent one, ch. 66. 22. To which is ap∣pliable that of the Jewes, who say that whensoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the new song is mention'd, 'tis meant of the future age, that of the Messias, (so R. Solomon on Psal. 96. 1.) and R. Gaon renders the reason, because there shall be a new heaven and a new earth.

[ b] * 1.674 V. 2. New Jerusalem] The true meaning of the new Jerusalem mention'd here, ver. 2. and again with the addition of holy, and the glory of God upon it, ver. 11. will be a key to the interpreting this chapter. That it signifies not the state of glorified Saints in heaven, ap∣pears by its descending from heaven in both places, (and that, according to the use of that phrase, ch. 10. 1. & 18. 1. as an expression of some eminent benefit and blessing in the Church) and so it must needs be here on earth; and being here set down with the glory of God upon it, it will signifie the pure Christian Church, joy∣ning Christian practice with the profession thereof, and that in a flourishing condition, express'd by the new hea∣ven and new earth (see Note a.) In this sense we have the supernal Jerusalem,* 1.675 Gal. 4. 26. the new Jerusalem, Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God, and the name of the city of God, the new Jerusalem, which there signifies the pure Catholick Christian Church. To which purpose it is observable, that Eusebius in the setting forth the flourishing of the Christian Church in Con∣stantine's time, particularly the building of a magni∣ficent Temple to Christ at the place of his sepulture in Jerusalem, saith of it, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I should think it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the new Jeru∣salem, concerning which the holy Scriptures prophesying by divine Spirit doe sing many things, l. 3. De vit. Const. c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out: And though his application of it to the build∣ing of that Temple at Jerusalem (both there and be∣fore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) be somewhat too much restrain'd, yet the time of Constantine is perfectly agreeable to the notion which we have given of it; and the flourishing condition of Christianity, not only at Jerusalem (of which the building that Temple was an instance) but over the whole habitable world (the full importance of it) is not any way excluded by this stricter accommo∣dation of his, but is rather evidenced by these passages to have been the interpretation affix'd to this pro∣phecie in those times wherein he wrote. The only dif∣ficulty remaining will be, whether this Vision being here placed after that other of chap. 20. concerning the thousand years, and the Turks invasions of the Church, it be here set to signifie any new change after that, founded in the destruction of the Mahometans, ch. 20. 9, 10. or whether it may not more probable be a repeti∣tion of the same thing more largely which is there set down, ch. 20. 4, 6. And this latter may safely be pitch'd upon, notwithstanding the placing of it after. For that which hath been observed of Joseph concerning the King's dreams, Gen. 41. 32. that the two dreams being to one purpose v. 25. 'twas doubled, to shew 'twas established by God, so it hath been ordinary with the Prophets in the Old Testament, and oft exemplified here, that two Visions should belong to the same matter. And this here very pertinent to the one designe of all these Visions, to fortifie the seven Churches of Asia, by fore∣telling largely the flourishing condition to which God should at last advance the Christian Church, which being but briefly pointed at in the former chapter (and that with a mixture of the contrary) and only the space of it for the thousand years particularly and punctually insisted on, 'twas here fit to be more largely and rheto∣rically set down, being a thing of so great importance. That this is the meaning of the new Jerusalem may fur∣ther appear by an eminent monument in the prophecie of old Tobit before his death, ch. 14. 6, 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously (of the former see Note on Mat. 24. c. and the Praemon.) the begin∣ning of which is the conversion of the Gentile world, and their burying their idols, ver. 6. (which was the summe of these former Visions, ch. 18.) and then fol∣lows, all nations praising the Lord, all people confessing God, and the Lord's exalting his people, and all those that love the Lord our God in truth and justice shall rejoice, shewing mercy to our brethren, a state of flouri∣shing piety, magnifying, blessing, praising God, and of charity and mercy to all men, which is the summe of this ensuing Vision, and (as that there, so here) the con∣clusion of all.

[ c] * 1.676 V. 3. Behold the Tabernacle of God] The meaning of this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold the tabernacle of God with men, will easily appear by remembring the affinity of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tabernacle, and

the Schechinah, appearance or presence of God, called here ver. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory, and oft elsewhere. God is wont to be said in Scripture to be present where his Angels appear; accordingly the Pictures of the Cheru∣bims in the Tabernacle, and after in the Temple, were notes of his peculiar presence there. And so both the Jewish Temple and Christian Church having the pro∣mise of God's peculiar presence, is fitly styled his Taber∣nacle here and ch. 13. 6. and elsewhere his house, both in the same sense, a tabernacle being but a moveable house. And then behold the tabernacle of God with men, is no more but an interpretation of that which was represented in this Vision, viz. that hereby was noted the Church of Christ, whose title is Emmanuel, God with us,* 1.677 or God with men, God incarnate; and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold, is a determination of it to what went imme∣diatly before, thus, The bride adorned for the husband, is the Christian Church (see ver. 9.) And then the pro∣mise that follows,* 1.678 he will dwell with them, &c. is his marrying, and endowing, and living, and dwelling with this spouse, that is, continuing his favour and love and protection to the Church, as long as that continues faithful to him, performs the duties of a wife, obedience and fidelity to the husband. And then consequent to that mercy and protection is the cessation of persecuti∣ons that follows,* 1.679 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he shall wipe every tear from their eyes, &c. remove all cause of sorrow from the Christians.

[ d] * 1.680 V. 8. Fearfull] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cowardly here, which are set in the front of all these sins, denote the re∣nouncers of Christ in time of persecution, set opposite to persevering Christians, v. 7. and here clearly signifie the Gnosticks, or such as they were, whose position it was, that 'twas an indifferent, and so a lawful, thing to forswear Christ in time of persecution, and to sacrifice to Idols (here also noted by idolatry.) They are far∣ther express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unfaithful,* 1.681 that fall off from Christ; and more especially by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 detested, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fornicators, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorcerers, &c. see Note on ch. 2. b. &. ch. 9. c. & 1 Joh. 4. a. So Ter∣tullian interprets it in Scorp. contra Gnost. c. 12. Inter reprobos, imò ante omnes, timidis, inquit, particula in stagno ignis, Ap. 21. among the reprobates, yea before all them, the cowardly have their portion in the lake of fire.

[ e] * 1.682 V. 10. City] That the City is the Church is most evident in this Vision, being before called the holy City, the new Jerusalem, ver. 2.* 1.683 Now the wall is that which encompasseth the city, keeps all out which are not thought fit to be admitted, and guards and secures the city. And to this the Christian doctrine is perfectly answerable: none are to be admitted or continued there which doe not acknowledge that; and so this like∣wise defends and fortifies the Church from the invasion of Hereticks. And he that teacheth any other doctrine, let him be Anathema.* 1.684 As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great∣nesse and highness of this wall, that signifies the excel∣lence and even divinity of this doctrine, admirable pre∣cepts, divine and heavenly promises. And as this is a defensative to the city, so the foundations thereof are the several preachings of the Apostles in all their tra∣vails, which being the same in all places, this one wall is said to have twelve foundations, ver. 14. and on them the names of the twelve Apostles of the Lamb, to signi∣fie those doctrines that are not thus founded on their preaching, either by word of mouth, or by writing de∣duced from them, not to be fit for reception in the Church.

[ f] * 1.685 V. 17. Measure of a man] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the measure of a man, referres here to the stature of a man, appears most probable by the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is of an Angel. For as here the person seen in the Vision was an Angel, ver. 9. so Ezech. 40. 3. where there is mention of this measuring reed, it was shewed him by a man whose appearance was like the appearance of brasse, that is, a man in a glorious ap∣pearance, such as Angels used to appear in. And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or measure must referre, not to the cubit, im∣mediately precedent,* 1.686 but to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reed, ver. 15. noting that reed by which he had measured the city to be about six foot long, and so the measure or stature of a man, or Angel in humane shape, as now he ap∣peared unto him. That the reed or pole was of this size, that is six foot long, may be concluded from Ezech. 40. 5. There, as here, was a man with a mea∣suring reed, ver. 3. and that reed was six cubits long, but that cubit not, as 'tis ordinarily counted, a foot and a half, but as it is taken by the measure of that bone which gives the denomination; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cubit is the distance from the elbow to the wrist, as Aristotle and the Anato∣mists determine, which is in well-proportion'd bodies the sixth part of a man's stature. And that this was the acceptation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.687 as among the Grecians so among the Hebrews, appears by the account of Jose∣phus De bell. Jud. l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where having made the wall to contain 90. turrets, each of them 20. cubits long, and the space betwixt each to be 200. cubits, (which must conclude the circuit of the wall to be 19800 cubits) he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole compasse of the city was thirty three furlongs: which concludes the allot∣ment of 600. cubits to every furlong; and that we know among the Greeks contained 600. foot. So that the cubit is no more then a foot, or the sixth part of a man's stature. So when Solinus saith of the walls of Babylon,* 1.688 quorum altitudo ducentos pedes detinet, that they were two hundred foot high, and so† 1.689 Pliny,* 1.690 Oro∣sius saith they were fifty cubits broad, altitudine quater tantâ, four times as high, that is two hundred cubits; and so saith Herodotus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the height was two hundred cubits. That all this measu∣ring of the city is mystically to be understood, and not literally, there is no doubt; but what the mysterie is will not be obvious to determine. This may perhaps be it; that the considering or pondering, that is mea∣suring of the Church, the duration, the extent, the flourishing of it, here described, as also of the walls thereof, the Christian saith, is the work, delight, desire of Angels, one of the number of those things which the Angels desire to look into, 1 Pet. 1. 12. Eph. 3. 10, 18, 19.

CHAP. XXII.

1. AND he shewed me [note a] a pure river of water of life, clear as crystal, pro∣ceeding out of the throne of God and of the Lamb.]

[Paraphrase] 1. And in the same vision I farther saw, by the Angels shewing me, or pointing to it, a font, or baptistery, to which they that were admitted were bound to undertake all purity of living, and the power of admitting to that was intrusted to the Governours of the Church, by Christ communicated to them.

2. In the midst of the [note b] street* 1.691 of it and [note c] on either side the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and [note d] the leaves of the tree were for the healing of the nations.]

[Paraphrase] 2. And I saw also a place for Christian assem∣blies; and betwixt that and the font was the tree of life planted, noting these two to be great obligations, and advancers of piety in mens hearts, such as should bring forth all manner of fruits of holinesse at all seasons. And the visible outward profession and form of piety in the Church (perhaps discipline, and government, and ceremonies instituted in it) were to be of great use, as to attract others and bring them into the Church, so to keep men in a good healthy state of soul, or reduce and restore them that are fallen from it.

3. And† 1.692 there [note e] shall be no more curse, but the throne of God and of the Lam^b shall be in it, and his servants shall serve him.]

[Paraphrase] 3. And for notorious sin∣ners, such to whom the cen∣sures of the Church belong, they shall not be permitted to continue in it; for the Christian judicatures shall never cease, or be turned out of it, for the space of the thousand years, (as many other governments have failed) and all Christians will sub∣mit to it.

4. And they shall see his face, and his name shall be in their foreheads.]

[Paraphrase] 4. And such as doe so shall have the favour of God, and shall be accounted true Christian servants of his.

5. And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.]

[Paraphrase] 5. And in this Church of Christ there shall be no more sadnesse or darknesse, no want of refreshment of comfort, God shall be all in all unto them: and they shall never fail to enjoy this felicity of cheerfull Chri∣stian living, this freedome of serving God, &c. express'd by being Kings, see note on ch. 1. d. and by reigning with Christ, ch. 20. 4.

6. And he said unto me, These sayings are faithfull and true. And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must * 1.693 shortly be done.]

[Paraphrase] 6. And the Angel then began to conclude and fold up his discourse to me, and to summe up what I had seen in this vision, telling me, That all this, as strange and glorious as it was, should certainly come to passe, and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revela∣tion, by way of vision, of those things that were speedily to commence, and one after another to come to passe.

7. Behold, I come quickly: Blessed is he that keepeth the sayings of the pro∣phecie of this book.]

[Paraphrase] 7. And this consideration of the speediness of the com∣pletion of these prophecies, that of the prosperity of the Church under the Christian Emperors and Kings within 250 years, but of those that concerned the destruction of the Jews and Gnosticks, the present enemies and persecutors of Christians, every where call'd the coming of Christ, (see note on Mat. 24. b.) now immediately approaching, is of so important consideration to every one who now lives in the Christian Church, that as 'tis the only way to felicity for a man to guide his actions by the contents of this prophecy, so 'twill go very ill with him that doth not.

8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel which shewed me these things.]

[Paraphrase] 8. And I that write all this book of visions, by way of Epistle to the seven Churches of Asia, am that very person that saw and heard all that is here set down: And when I did see them and hear them, I was so trans∣ported with the joyfulnesse of the matter of them, that I did in expression of a true sense of that benefit, perform a most hum∣ble obeisance to him that had been the messenger to conveigh it to me: see ch. 19. 10.

9. Then saith he unto me, See thou doe it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God.]

[Paraphrase] 9. But he would not per∣mit me, saying, I am but a fellow-servant of thine, and but equal to the other prophets which are thy brethren, (thou thy self being such an one by being an Apostle, see ch. 19. 10.) and they that live Christianly, and persevere in the faith of Christ against all temptations, according to the designe of this book, are absolutely such as I am, the servants of God also. Let God have the thanks and praise of all that shall be done, and of all that is now revealed to thee.

10. And he saith unto me, Seal not the sayings of the prophecies of this book, for the time is at hand.]

[Paraphrase] 10. And then, methought, Christ himself said thus unto me, Seal not, shut not up this prophecie (as sealing is opposed to leaving open and legible, Isa. 29. 11.) Lay it not up as a thing that only future ages are concern'd in: For the time of the completion of a great part of it is so immediately at hand, that 'tis fit the prophecie should be open, for all to see and to observe the completions of it.

11. He that is* 1.694 unjust, let him be unjust still; and he which† 1.695 is filthy, let him be filthy still; and he that is righteous, let him* 1.696 be righteous still; and he that is holy, let him be holy still.]

[Paraphrase] 11. And now the had and good shall come to receive their sentence: there remain not now any more seasons of working changes on any, but he that is now an impenitent persecutor of Christianity, an im∣penitent carnal Gnostick, is like suddenly to be taken and dealt with accordingly: and on the other side, he that hath held out con∣stant for all those terrors and persecutions, and deceits of carnal sins, is suddenly to receive the fruits and reward of it.

12. And behold, I come quickly, and my reward is with me, to give every man according as his work shall be.]

[Paraphrase] 12. And I shall not now make any longer delaies (as hitherto hath by some been objected against the fidelity of my promises, 2 Pet. 3. 9.) but hasten to reward every man according to his works, both good and evil.

13. I am Alpha and Omega, the beginning and the end, the first and the last.]

[Paraphrase] 13. I am the eternal God, that have descended so low to the very death of the crosse, and having been my self tempted, am sure not to leave you in calamities; I am able to perform my promise, and shall not by any means be hindred from it.

14. Blessed are they that† 1.697 doe his commandements, that they may have* 1.698 right to the tree of life, and may enter in through the gates into the city.]

[Paraphrase] 14. Thrice happy are they that receive the faith of Christ, and live according to those rules of piety mentioned, ver. 2. and live quietly and Christianly in the Church.

15. For without are dogs, and sorcerers, and whoremongers, and murtherers, and Idolaters, and whosoever loveth and maketh a lie.]

[Paraphrase] 15. Out of which all pro∣fane wicked persons are to be ejected; such are the Gnosticks, which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians, and are over and above sorcerers profess'd, and guilty of all filthy pollutions, bloodily minded, guilty of Idol-wor∣ship, and hypocritical treacherous persons (see ch. 21. 8.) and so are but false equivocal members of Christ's Church, and shall have no part of the benefit of Christians.

16. I Jesus have sent mine Angel to testifie these things unto you† 1.699 in the Churches: I am the root and the off-spring of David, and the bright and morning starre.]

[Paraphrase] 16. I Jesus have sent unto thee my Angel, with all these visions concerning the seven Churches, and all other passages concerning the universal Church of God. I am he that am known by the Prophets by these se∣veral titles, The root of Jesse, The son of David, (and therefore can bring down the mightiest Kings, as David did) The starre that ushers in the day, all lightsomeness and chearfulness into the world, (see ch. 2. note o.)

17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely.]

[Paraphrase] 17. And the Spirit of God that dwells in the Church of Christ, and adorns and sets it out, fits it as a bride for Christ, and the Church, the Bride it self, calls to every man to consider his own safety, so farre as to make hast to come into the number of these faithfull servants of Christ. And let every one that heareth these visions say the same, seeing that important advantages of it, and dangers of the contrary: and whosoever will, may have a chearfull admission to it, and to that refreshing assistance of grace and pardon of sin that is reach'd out there.

18. For I testifie unto every man that heareth the words of the prophecie of this book, [note f] If any man shall adde unto these things, God shall adde unto him the plagues that are writ en in this book.]

[Paraphrase] 18. As for all those to whom this prophecie shall come, I conjure them all that they change not a tittle of it, and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven, to be a rule of faith to the Church. What is here said, is decreed and setled immutable; no man shall be able to avert it: and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions, God shall bring on him the judgments that are here denounced against Gods greatest enemies.

19. And if any man shall take away from the words of the book of this pro∣phecie, God shall take his part out of the* 1.700 book of life, and out of the holy city, and from the things which are written in this book.]

[Paraphrase] 19. And so in like man∣ner, whosoever shall derogate any thing from the authority of this prophecie, or take out any part of it, or occasion men's not receiving the admonition of Christ here contained, in every part thereof, God shall cast him off, throw him out of the Church, account him uncapable of all the blessings which are here promised to the faithfull Christians.

20. He which testifieth these things, saith, Surely I come quickly, Amen. Even so, come Lord Jesus.]

[Paraphrase] 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them (see note on Mat. 24. b.) and that infallibly. And the writer hereof in the name of all faithfull Christians gives his acclamation, Be it so, Lord Jesus, be it so.

21. The Grace of our Lord Jesus Christ be with you all. Amen.]

[Paraphrase] 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation, The grace, mercy and goodness of our Lord Jesus Christ be with you all. Amen.

Annotations on Chap. XXII.

[ a] * 1.701 V. 1. A pure river] The five first verses of this chapter belong to the businesse of the former chapter, the description of the Christian, Church in its flourish∣ing condition and ought not to have been divided from it. And this first verse hath a nearer connexion with that which immediatly preceded. There in the begin∣ning of it is mention of entrance into the Church,* 1.702 and who they were that should not be admitted to it. Now this entrance we know was by Baptisme, and that is sure express'd here by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the pure river of water of life. The place wherein they baptized was first any great pool of water (typified, Ezech. 47. 5. by waters to swim in) where they might go in, as Philip with the Eunuch, and be put under water; from whence it is ordinarily by the antients call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a pool. In the times here referred to, that is, under Constantine, the Font was in the Court before the Church. Fountain-water running always into it. This Fountain-water is in the New Testament called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living water,* 1.703 and here by analogie water of life, but that with the addition of a mystical sense (as when Ezech. 47. 9. it is said, that every thing that mo∣veth, wheresoever the waters come, shall live; or when Christ speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 water leaping, or springing, to eternal life) because Baptisme as an initiation into the Church, is an entrance into a Christian and eternal life. And the water in the Bapti∣stery or Font, maintained from the spring, is called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 river,* 1.704 a word by which any running water is called, and so that Ezech. 47. 5. And this river 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, because Baptisme is a federal sacramental under∣taking of all purity of living, forsaking all sin, and engaging of the soul to purity; and in the same respect it is also said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.705 clear as Crystal, being an obligation to all purity in the bapti∣zed. Now that this pure river is said to proceed, not as Ezech. 47. 1.* 1.706 from under the threshold of the house, but out of the throne of God and the Lamb, hath some more difficulty in it, which, I conceive, may thus be re∣solved; The throne is a notation of power and judica∣ture, as when God is introduced in the Vision, c. 4. 1. sitting on a throne; and so the throne of the Lamb is that power which is by Christ enstated on the Gover∣nours of the Church, of which the power of bapti∣zing being one special part, this river by which Bap∣tisme is express'd is fi••ly said to proceed out of the throne. To which purpose it must be observed, that the power of baptizing, though communicated to inferiour Priests and Deacons, was at first in the Apostles, and from them descended to the Bishops, and never per∣mitted to any but by appointment from the Bishop. So saith Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. in Ep. ad Smyrn. 'Tis not lawful to baptize without the Bishop: and Tertullian de Bapt. Dandi bap∣tismum jus habet summus Sacerdos, qui est Episcopus, dein Presbyteri & Diaconi, non tamen sine Episcopi authoritate, The chief Priest, who is called the Bishop, hath the power of giving baptisme, after him the Pres∣byters and Deacons, but not without the authority of the Bishop. And S. Cyprian makes two parts of the power of the keys, (that ruling power, as of the aeco∣nomus, intrusted to the Governours of the Church, the successors of the Apostles) the one to admit as by the key in Baptisme, the other by Absolution. And that most probably is the meaning of this place, where the baptisiual water is in the Vision said to proceed from the throne of God, and of the Lamb.

[ b] * 1.707 V. 2. Street] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, assemblies and streets, are used together in the same sense, Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God, where the prayers are offered up, and the sacrifice of the Church in the Eucharist, and where instruction is reach'd out to them.

[ c] * 1.708 Ib. On either side of the river] That the tree of life here mentioned (in stead of the very many trees in Ezechiel, ch. 47. 7) looks back to Paradise, where that tree was set, Gen. 2. 9. doth seem most probable, and well accords also with the river here joyn'd with it, as there V. 10. a river went out of Eden to water the garden. And therefore what is here meant by it in the prophetick notion, may be best learn'd from the allegorical interpretations which the antient writers

affix to it in the Old Testament; for those will be most agreeable to the prophetick style, which we know is made up of figures. Now of the tree of life saith Philo, it signified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 piety, or worship of God. And so Clemens Alexandrinus, that the tree of know∣ledge was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we transgresse, that is, it signified ••inne, of which whosoever tasted, should die, but the tree of life denoted piety, of which he that eat, should live eternally. Other descants there are on it here, that it should signifie the crosse of Christ, or the enlivening grace of God: but this is the most agreeable to the Context, and the other circumstances thereof. But it must here be enquired what is the mea∣ning of the phrase,* 1.709 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render, in the midst of the street of it, and on either side the River; but the words bear not that, and a great inconvenience there must be in so rendring them, for the tree of life, which appears to be in Paradise and here but one, and not many, as in Ezechiel, nor set on the bank of the river, as there, must yet be supposed to be on both sides of the river, which is impossible. The best and most literal rendring will be this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the midst of the street and the river,* 1.710 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) on this side and on that side, that is, not as in Ezechiel, the many trees on the one side and on the other side of the river, but so, as may be applicable to the one tree, and to the street, and river here named, one of them on one side, t'other on the other side of the tree. That this is the meaning of the phrase may appear not only by the commodi∣ousnesse of this sense, and the absurdities consequent to the other rendring, but also by comparing it with another passage in this writer, Joh. 19. 18. where it is said they crucified Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and with him two others, on this side and on that side, and Jesus in the midst (A phrase very near to this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here being all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there.) There Jesus is in the midst of the two theeves, that is, between them, and that express'd by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here; That must signifie there one of them on this side of him, and the other on that, and therefore it must in all reason be so here also, the street on one side, and the river on the other side, and the tree of life in the midst, or betwixt them. This being thus far clear, for the literal understanding of it, and so the representation not absolutely the same with that in Ezechiel, but lightly varied from it in some few circumstances, the mystical or prophetical meaning of it will be clear also, that betwixt the place of assem∣bling on one side, and the Font or Baptistery on the other side, stood Piety in the midst, Baptisme being on purpose designed to initiate, and engage us to piety, and by God's grace to enable us to perform it, and the service of God in the assembly, the prayers and the Sacrament of the Lords Supper, and Christian instru∣ction designed so too, for the confirming our vows of new life, and to instruct us farther in our duty, and to bring down more grace for the performance of it. What is added of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.711 (not twelve man∣ner of fruits, but) twelve fruits, is taken from Ezechiel also, ch. 47. 12. and is not to be applied to any set number of several vertues, as some would have it, but to the constant continual production of them, not at a few, but at all seasons; for so the year being the mea∣sure of all time, bearing fruit as oft as there be moneths in the year, must needs signifie the continual, constant fruitfulness of it. And this was much for the honour of the tree, few trees bearing above once a year, few in the winter, but this every moneth in the year; and so the fit∣ter to denote Christian piety, to which our Baptisme engageth us, and our living in the Church confirms that engagement on us, and both to continue to serve God in holinesse and righteousnesse all the days of our lives.

[ d] * 1.712 Ib. The leaves of the tree] The leaves of a tree that beareth fruit are of use to guard and preserve the fruit; and besides they are many of them medicinal; and so both in Ezechiel and here they are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for healing or medicine. That which is most pro∣bably here meant by these leaves of this tree of life, is the outward visiblenesse and exemplarinesse of piety, which accompanies the fruits of it. This in single per∣sons is only the shining of their light before men, which is of great use to attract others (even the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if that signifie the Gentiles, unbelievers here) to Christianity, who see their good works; whereas the scandalous sins of Christians are apt to aliene and deter others from that profession. But in a Church these leaves may sig∣nifie more also, the publick and frequent assembling for the service and worship of God, and the Canons and exercise of strict discipline, &c. And that these latter, of the discipline and censures of the Church, are meant by these leaves, may be collected not only by the usefulnesse of them to the preserving works of pie∣ty in a Church, (as leaves are for preserving the fruit,) and secondly, by the propriety of them in order to cu∣ting of the diseases of mens souls, the reforming of lapsed sinners, which may here be express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for healing; but also by that which follows pre∣sently upon it, v. 3. which most signally belongs to this matter of Censures, (see Note e.)

[ e] * 1.713 V. 3. Shall be no more curse] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a curse or execration, is ordinarily taken for the person to whom that Censure or second sort of Excommunicati∣on belongs, appears by the use of it in other places of the New Testament. Thus Rom. 9. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I could wish to be a curse, that is, accursed, from Christ, separate or excommunicate from the body of Christ, the Church. So 1 Cor. 16. 22. If any man love not—let him be anathema; and Gal. 1. 8. If I or an angel shall teach any other doctrine, let him be a∣nathema. In all these places the word Curse is clearly put for an excommunicate or accursed person, put under the censures or execration of the Church; and accor∣dingly here in any reason 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every curse must signifie every wicked person fit for the Censures of the Church:* 1.714 And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be no longer, must signifie the exercise of such discipline in the Church, in excluding all such wicked persons out of it, and so to the mention of Baptisme, by the river, v. 1, 2. and of the Christian assemblies, by the streets, v. 2. adds the use of excommunication in the Christian Church, for which we know Ecclesiastical Judicatories were erected in Constantine's time, and so continued under the favour of Christian Emperors and Princes. By which appears also what is meant by the throne of God and the Lamb in this verse,* 1.715 viz. Christian Judica∣tories for the excommunicating of scandalous offenders, where in the power exercised by the Bishops is acknow∣ledged to be the Power of God, or Christ, and this throne here the same with that v. 1. the power of Ba∣ptizing and of excommunicating, of admitting and excluding from the Church, being branches of the same authority, by Christ communicated to the A∣postles.

[ f] * 1.716 V. 18. If any man shall add—] This form of speech here used to conclude this Book is, First, a Sym∣bolical and prophetical form of expressing the certain∣ty and immutability of this Prophecie; and Secondly, an expression of the absolutenesse and perfection of it in order to publick use, that it should be the one pro∣phecie given to the Christian Church, which should bring divine authority along with it, sent with a com∣mission from heaven; and not only proceeding from a publick spirit, but sent out with a publick charge, that (as Josephus saith contr. Appion. l. 1. that after the time of Artaxerxes, though many excellent things were written, yet they brought not divine authority

with them, nor consequently were so received or belie∣ved, because there was not then a certain succession of Prophets, and* 1.717 no body durst adde, or detract, or change any thing in the Old Canon after so long a time, so) though there might be some Prophets after S. John, (as Justin Martyr tells us, that the gift of Prophecie remained in the Church till his time) yet this book should be the last, and so the close and seal of all publick Prophecie, and that therefore no new doctrine was now farther to be expected by the Christian Church, and whosoever taught any as a rule of faith and life, and pretended Revelation for it, should fall under the censure denounced against false Prophets, Deut. 13. and under Saint Paul's anathe∣ma, Gal. 1. 8, 9. That this should be only an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or adjuration of the Scribe, as in the end of Ire∣naeus in some Copies there is an adjuration not to add or diminish (and as 'tis said in Aristeas, that after the translation of the Septuagint, Demetrius perswaded the Jews to adde an imprecation on any that should change, or add, or transpose, or take away any word from it) was the conjecture of a learned man, Mr. Lively; and as it may very well be received, so need it not prejudge those other importances of it before mentioned.

Notes

• * 1.1

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

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

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

  Dominus lecutus est. quis non prophe••et? Non solum enim Domi∣nus per semnia & visiones ant•• 〈◊〉〈◊〉 cuius est, sed etiam loquitur 〈◊〉〈◊〉 quoti••s men••es servorum s••••••um illustrat ad ••ruendam 〈◊〉〈◊〉 veritatem ver••i sui, 〈◊〉〈◊〉 preferendam in apricum Quic••m autem Deus hoc pacto com∣mu••••uat, necessitatem intelliga im∣positam sivi patefaciendi alus quod ipse accep••t. Numquid enim accen∣deretur. 〈◊〉〈◊〉 ut subuer m••dium 〈◊〉〈◊〉? An commune periculam Alicui pr••vatam in suam unius g••attem and caretar? &c. Epist. dedicat.
• b 1.6

  Cum ex Apocalypsi didicissem 〈…〉〈…〉 ori••em mox invasuram & 〈◊〉〈◊〉 Christian••s Britanniae, Ge ma••ae, Galliae Ecclesias 〈…〉〈…〉 Epist••lis de••ac 〈…〉〈…〉 Epistolas quae rem hanc 〈…〉〈…〉 ad quas datae 〈…〉〈…〉
• c 1.7

  〈…〉〈…〉, &••.
• * 1.8

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

  suddenly, speedly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  he sigini∣fied them sending by his An. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  Who had restified the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  from the That is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  first-born from the dead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  his God and Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  and all they which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  ••••bes of the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on c. 7. a.
• * 1.17

  mourn o∣ver him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.18

  the That is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v 4.
• * 1.19

  ruler of all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And•• Cae∣sar. The Lord's day is that which car∣ries the me∣morial of Christ's re∣surrection.
• † 1.21

  as it were a white fleece 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  as snow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.23

  amber, as it were set a-fire in a kilne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  or in his right hand were seven starrs, for so the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  hades 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  both which are, and which are to come after them
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  Act. 5.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  Cujus exi∣guae ob∣servatiorei vi∣am mihi a∣peruit ad in∣telligendum, ut arbitror, particulares Epistolas, p. 16.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  undergone hard labor, or, toile•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.48

  I have against thee that thou hast remit∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  contume∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.50

  art ready to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  tempted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  injured 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  scandal, or snare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.54

  upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.55

  amber, note on ch. 1. d.
• * 1.56

  admini∣stration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.57

  or thy le••t works more then the first, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  or, which calling her self a pro∣phetesse doth teach & deceive, for the Ks. MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.59

  I cast her into prison, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  you I say the rest for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.61

  until the time when I shal come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  feed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.63

  as the potters ves∣sels are broken to∣gether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  as I also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  Persp••cu••m est consult•• delegisse spi∣rit••m has Ecclesi 〈◊〉〈◊〉 quae vel ipsis no minibus tan∣quam in scri∣ptis quibus∣dam in f••en∣te notis totā suam condi∣tionem indi∣carent, p. 20.
• † 1.70

  Satis decet quid Spiritu•• in ha•• ur••e spectavit, ni∣mi••um 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omis∣sionem, &c. Ib.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  Tom. 4.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 481.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pag. 487.
• * 1.76

  In Satur∣ning.
• * 1.77

  Levis, pendula, & ad omniae famae momenta volitans.
• * 1.78

  Illiqui S••rapim colunt Chri∣stiani sunt, & devoti sunt Se∣rapt qui se Christi Episcopos dicunt.
• * 1.79

  Ipseille Patriarcha cùm in Aegyptum venerit ab aliis Sera∣pidem adorare, ab aliis cogitur Christum.
• * 1.80

  Vnus illis Deus est, hunc Christiani, hunc Jadaei, hunc omnes venerantur & Gentes.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.93

  Euseb. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.97

  l. 5. c. 15.
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• * 1.102

  haer. 19. 53.
• † 1.103

  These words may be more probably read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ha∣ving confest with his mouth he shall deny in time of distresse
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  Externâ quidem specie deformior est, nullo legiti∣mae politiae ornatu splen∣dida. quà ratione septen∣trionalis recessus illi conve∣nit; piorum tamen ardens studium, qui pro veritate fortissimè propugnabant in illo misero squallore, ex∣citabat Deo suavissimum odorem, f. 28.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  pag. 37
• * 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.117

  perhaps it shou••d be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so after it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.118

  Vecatur Antipas non fecto sed ve re nomine, quad tamen toi penè literis & syllabis Martyres 〈◊〉〈◊〉 temporis declares fore Antipapas. f. 23.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.139

  uphold the rest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.140

  fulfilled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  saith the holy, the true, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.142

  given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  host 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.144

  tempt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.145

  fervent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.146

  For 〈◊〉〈◊〉
• * 1.147

  piteous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.148

  refined of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.149

  salve to anoint, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.150

  I have stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  I saw
• † 1.159

  in counte∣nance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.160

  thrones 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.161

  living creatures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.162

  living creature
• † 1.163

  living cr.
• * 1.164

  living cr.
• † 1.165

  living cr.
• * 1.166

  living creatures.
• † 1.167

  being full of eyes round about and within
• * 1.168

  the ruler of all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.169

  the living creatures shall give 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.173

  Eton. Edit, p. 59.
• * 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  mighty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.188

  lamented greatly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  living creatures
• † 1.190

  sent into all the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.191

  living creatures
• † 1.192

  tribe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  living creatures
• † 1.194

  living creatures
• * 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.203

  the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Mat. 28. 1.
• † 1.204

  the first of the four living crea∣tures saying, as a voice of thunder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.205

  living creature
• † 1.206

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Premon: and note on Mat. 24 b. & Rev. 7. a.
• * 1.207

  living creature
• † 1.208

  living creatures
• * 1.209

  a quart
• † 1.210

  injure not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  living creature
• † 1.212

  hades fol∣loweth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.213

  to kill up∣on the fourth part of the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.214

  by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, the fourth part of the beasts, so the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.215

  beneath
• † 1.216

  they had had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.217

  the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.218

  latter figges 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.220

  rulers o∣ver thou∣sands
• * 1.221

  k. k.
• * 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.223

  Euseb. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of Iosephus.
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.231

  Joseph. de Bell. Ind. l. 6. c. 8, &c.
• † 1.232

  See Euseb. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.234

  On Heb. ••. 7.
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.254

  land
• † 1.255

  land
• * 1.256

  *. on every
• † 1.257

  injure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.258

  shall seal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.259

  every na∣tion, and tribes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.260

  living creatures
• * 1.261

  scor••hing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.262

  about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.263

  shall rule them, or, be their shep∣hea••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.274

  give is to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.275

  from the fire of the altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.276

  on the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.277

  was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.278

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.279

  the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the third part of the earth was burnt up, & the third part of the trees.
• † 1.280

  appeared not the third part of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.281

  or, Eagle, for the Ks MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.282

  the land, from the rest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.283

  ready to sound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.292

  see note on c. 9. a.
• * 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.300

  the starre that was fallen from heaven on the land
• † 1.301

  well of the abysse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.302

  chimney 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.303

  into the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.304

  scorpions have power of the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.305

  said
• * 1.306

  as it were crowns like unto gold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.307

  The first M•••• See Mat. 28. 1.
• * 1.308

  after these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.309

  at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  fiery, and blew, and like brim∣stone, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  Hist. 1. 2.
• * 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.334

  Paraphras.
• * 1.335

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.336

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.337

  delay
• † 1.338

  be ready to found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.339

  stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.340

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.341

  of the people
• † 1.342

  many kings
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.361

  cast out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.362

  nations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.363

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.364

  on the waters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.365

  tribes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.366

  tombs, monuments 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.367

  on the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• || 1.368

  our Lords, and his Christs.
• * 1.369

  ruler of all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.370

  is, and which was, & which is to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.371

  received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.372

  have been angry, and thy wrath came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on c. 6. 17.
• * 1.373

  corrupt the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.374

  covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on the Title of these books.
• * 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.379

  l. 4. c. 6.
• * 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.391

  a great signe was seen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.392

  cried out in travail being in torture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.393

  cast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.394

  cast to the ground 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.395

  a little season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.396

  on the ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.397

  season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.398

  river 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.399

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.400

  have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.408

  the whole land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.409

  every tribe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.410

  were not written frō the founda∣tion of the world in the book of life of the lamb that was slain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.411

  If any man sather to∣gether a ca∣ptivity, he go••th E••ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.412

  the lamb. & he spake, like the dragon.
• * 1.413

  breath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.414

  makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.415

  that he may give them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.417

  Dimid. sem••. c. 7.
• * 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.454

  living creatures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.455

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.456

  a first fruit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.457

  good news to publish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.458

  She is fal∣len, she is fallen, Ba∣bylon the city, the great
• † 1.459

  bitter or myrrhate wine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 title of Babylon (see note on ch. 18. a.) that old heathen, idolatrous city, that had lain so heavy upon the people of God, a nu∣merous populous city, and in each of these respects fitly expressing this) was, that is, should speedily be destroyed, for advan∣cing the heathen worship, and persecuting all that would not joyn in it.
• * 1.460

  bitter wine of God, mixt, un∣mixt in the cup of his w••ath
• † 1.461

  engraving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. see note on ch. 13. n.
• † 1.462

  that are in the Lord, which die within a while, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.463

  with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.464

  is dried. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.475

  Ismen. p. 146.
• † 1.476

  In Alex.
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.485

  was filled up, or fi∣nished, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.486

  ruler of all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.487

  holy place
• † 1.488

  holy place vi. ver. 5.
• * 1.489

  living cr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.490

  should be finished, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.493

  holy place: see c. 15. a.
• † 1.494

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.495

  boil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.496

  or pitiful, or holy, ••or the most & best copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.497

  these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note b.
• * 1.498

  ruler of all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.499

  to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.500

  scorched greatly, or a great scorch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.501

  throne
• * 1.502

  boiles see v. 2.
• † 1.503

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.504

  which are from the ri∣sing of he sun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.505

  the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three is wanting in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 MS.
• * 1.506

  land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.507

  warre of that great day of the God, the ruler of all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.508

  they, see note a.
• † 1.509

  of the ho∣ly place (see ch. 15. a.) from the throne, so the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  It was, or hath been, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.511

  such an earthquake so great, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.512

  Babylon the great, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.513

  the bitter wine of his wrath, see note on ch. 14. c.
• * 1.514

  And the hail about the weight of a talent descends out of heaven upon men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.530

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.552

  Annot. i•• Festum.
• * 1.553

  Od. 10. l. 2.
• † 1.554

  Demosth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.555

  Id. Cont. Lep••••n,
• * 1.556

  Cont. Leps.
• * 1.557

  embroide∣red, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.558

  or whore∣domes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Arethas and the antient Latin.
• * 1.559

  although it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.560

  sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.561

  they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.562

  to do his pleasure, & to make one decree or edict 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.563

  hath the kingdome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.577

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.581

  l. 11. c. 10.
• * 1.582

  Hist. ••aven ••. 2. p. 64.
• * 1.583

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.584

  lib. 2. c. 19.
• * 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.586

  See Orosius l. 7. c. 39.
• * 1.587

  an Angel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.588

  the bitter wine, see note on c. 14. c.
• * 1.589

  by the power of her pride, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on 1 Tim. 5. c.
• † 1.590

  mingled, mingle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.591

  In as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.592

  behaved her self proudly, see v. 3.
• * 1.593

  burnt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.594

  for it is the strong, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.595

  with her, and dealt proudly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 3.
• * 1.596

  weep, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.597

  fraight, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.598

  fraight, v 11.
• † 1.599

  of fine linen, and of purple, and of silk, and of scar∣let, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c
• * 1.600

  Sweet wood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.601

  or stone, the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.602

  of horses & chariots
• † 1.603

  of bodies & the souls
• * 1.604

  the har∣vest of the desire of thy soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.605

  embroide∣red, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.606

  deal in the sea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.607

  What was like, Tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.608

  by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.609

  executed your judg∣ment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.610

  no longer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.611

  the lamp 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.612

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.613

  Lausiae. Hist. c. 118.
• * 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.615

  Lausiae.
• * 1.616

  Hist. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.617

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.618

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.619

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.622

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.624

  the se∣cond time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.625

  ascendeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.626

  living creatures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.627

  the ruler of all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.628

  ordinances of the ho∣lies.
• † 1.629

  bitter wine, and of the wrath of God, the ruler of all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 18 1.630

  And telling them that there should be abundant prey for them, an huge destruction.
• * 1.631

  rulers of thousands, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.632

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.634

  upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.635

  or shut and seal'd him firmly, so the Kings MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.636

  corners of the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.637

  or the throne, the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.638

  hades
• * 1.639

  hades
• * 1.640

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.643

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.644

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.645

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.650

  See Orosius l. 7. c. 30.
• † 1.651

  Oros. ibid.
• * 1.652

  Dial eum Tryph. p. 307▪
• * 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.655

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.657

  or I saw the sea no longer, the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.658

  from the throne, the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.659

  God with▪〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.660

  And he shall be God with them, their God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.661

  every tear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.662

  or, I have been (than is, have, and am, and will be) Alpha▪for others read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.663

  God to him, and he shall be a son to me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.664

  cowardly and unfaith∣ful
• * 1.665

  lyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.666

  that loo∣keth like Crystal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.667

  portals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.668

  the mea∣sure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.669

  an Angel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.670

  the ruler of all is the Temple there of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.671

  escape 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.672

  and a lie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.673

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.674

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.675

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.678

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.680

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.681

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.682

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.683

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.684

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.685

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.686

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.687

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.688

  Polyhist. c. 70.
• † 1.689

  li. 6. 26.
• * 1.690

  li. 2. c. 6.
• * 1.691

  thereof, & of the river, on this side and on that was the Tree of Life bearing twelve fruits, yielding
• † 1.692

  any accur∣sed thing shall be there no longer
• * 1.693

  suddenly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.694

  injurious, let him be injurious, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.695

  desileth, let him de∣sile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.696

  or, doe righteousness, the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.697

  or, wash their gar∣ments, for the King's Ms. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.698

  power o∣ver, or up∣on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.699

  concern∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.700

  or, tree, the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.703

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.704

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.705

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.707

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.709

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.710

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.711

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.712

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.715

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.717

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