Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 2. The testimony of Jesus ] The testimony of Jesus is the Gospel, as it was preached and testified by him, the 〈 in non-Latin alphabet 〉 , most creditable authentic witness, 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 〉 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 peculiarly, that they should testify of Jesus, Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testify of the truth declare the will of God, and demonstrate (by prophecies, by miracles, by laying down his life, and by his Resurrection, 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 〉 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 〉 but (in another notion 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 persuaded 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 ) summoned to meet Paul at Miletus; where as he foretells them, v. 29. that soon after his departure cruel ravenous 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 〉 , 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 〉 all they that were in Asia rejected him, which in all reason is to be understood of the generality of the Bishops near, if not under this Metropolitan, of whom two are there named by him, Phyg • llus and Hermogenes. That it was the heresy of the Gnostics that thus infested these Churches, may appear by the Epistles to Timothy, where they are distinctly named by the 〈 in non-Latin alphabet 〉 , Science falsely so called, 1 Tim. 6. 20. and by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , fabulous, Poetical Theology, consisting of strange Genealogies, imitated from the heathen Poets, which the Valentinians had from the Gnostics, and are described at large by Irenaeus in his description of that heresy. And accordingly here is Christ's message sent to these Bishops of Asia, to reprehend and warn them against this heresy. Now in this Asia as there were many cities, so there were some metropoles, chief, or mother cities, to each of which the lesser adjacent cities were subordinate. Of this sort the first was Ephesus, saith Ulpian, 〈 in non-Latin alphabet 〉 , inl. Observ. D. de Off. Procons. Such again was Thyatira, saith Ptolemy, 〈 in non-Latin alphabet 〉 , Geogr. l. 1. c. 2. such Philadelphia, in the Council of Constantinople sub Mena; 〈 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 Laodicea, 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 adjoining cities to resort to; and the same he affirms of Pergamos, 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 〉 saith Stephanus Byzantius 〈 in non-Latin alphabet 〉 .) being consequently included in this Asia, were Episcopal Churches, or cities, Damas being Bishop of one, Polybius of the other, and so subordinate to the Metropolitan of Ephesus.

[ c] Ib. The seven spirits ] There is some question what is here meant by the 〈 in non-Latin alphabet 〉 seven spirits. Some interpret them to be the holy Ghost, in respect of the seven graces of that Spirit; some the several operations of God's providence, which they conceive to be mentioned ch. 5. 12. and noted by the seven eyes, Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land: but 〈 in non-Latin alphabet 〉 , 'It is more reasonable to understand the Angels by them, saith Andreas Caesariensis. So Clemens Alexandrinus, Strom. 6. 〈 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 〉 first-born princes, is sure taken from Dan. 10. 13. where the Hebrew reads 〈 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 Angels, which present the prayers of the Saints. And there appears no reason why the seven eyes in Zacharias, 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 refer 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 do from the seven Spirits, I answer, first, that these and the like words, Peace be to, or, with you, are but a form of greeting or salutation, which includes in it all good wishes of the things mentioned, but not a solemn prayer to those persons named in the form. This may appear by Christ's taking leave of his Disciples, Joh. 14. 27. where he tells them, he leaves peace with them, and gives his peace to them, that is, he takes his leave of them, greets them at parting (and bids them not be troubled at it, nor affrighted ) adding that he gives it to them, not as the world gives it, that is, he greets them heartily and affectionately, and in doing so, doth more then in the world is wont to be done by such salutations. Men are wont to use these words, Peace be to you, &c. formally, and by way of civility, but oft do not wish it when they say it, and can never do anymore then wish or pray for it; but Christ bestows 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 prayers. But then secondly, supposing it a prayer, yet the action of prayer being not addressed to the seven spirits, whether immediately or terminatively, there can be no inconvenience from thence to define the spirits to be Angels. For 'tis certain that the Angels are used by God as instruments to convey his mercies to us (and the word Peace, as the Hebrew 〈 in non-Latin alphabet 〉 , in salutations especially, signifies all kind of mercies, all prosperity) and then those mercies come from the Angels immediately, though originally from God. And accordingly Jacob in blessing Joseph's sons, having mentioned God, before whom his fathers did walk, the God which had fed him all his life, Gen. 48. 15. adds, ver. 16. the Angel which redeemed me from all evil (that is, the Angel by whom as by an instrument or servant God had done this for him, and which had so often appeared to him) bless the lads, &c. where though he prays not to the Angel but to God, yet he may, and doth pray, that God would continue to use the Angel's service in blessing the lads which he had used in blessing him. And if it be farther objected, that these spirits here are named before Christ, and therefore must not be Angels; I answer, first, that the order of setting down is no note of dignity or priority in the Scripture. In these benedictions the Lord Jesus is generally named before God the Father. And secondly, if the spirits should signify the various operations of the Divine providence, as some, or the graces of the Spirit, as others would have them signify, 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 anything but persons, God or Angels, should have to do in conveying 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 joined with him, not as one equal with another, but as servants following the Master. And secondly, because there was more to be said of Christ then the bare naming him, as appears v. 5, 6, 7. which made it more convenient to reserve his mention to the last place, in which that might most commodiously be spoken.

[ d] V. 6. Kings and priests] This phrase 〈 in non-Latin alphabet 〉 is taken out of the Jerusalem Targum, Exod. 19. 6. There the Hebrew reads 〈 in non-Latin alphabet 〉 a kingdom of priests, but that Targum reads 〈 in non-Latin alphabet 〉 Kings and priests, and the Septuagint 〈 in non-Latin alphabet 〉 a royal priesthood. From the Septuagint S. Peter, 1 Pet. 2. 9. reads 〈 in non-Latin alphabet 〉 a royal priesthood, writing to the Jews of that dispersion which had the Septuagint's translation in their hands, and S. John here, and ch. 5. 10. 〈 in non-Latin alphabet 〉 Kings and Priests, in respect of those Jews again who had that Targum in their hands also. And the meaning of both the phrases is to be conceived the same, agreeing with the first notation of the Hebrew phrase, a kingdom of priests. that is, a nation not going on in the ways or customs 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 Jews to be by God's command, and by their entering 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 public assemblies instituted for that turn, & not only at some few set feasts or times, but continually (morning and evening at least,) the whole Christians life being typified by the Jews Sabbath, and so the necessity lying on them to serve God truly, praise him, bless him, pray to him solemnly all the days of their lives. That we should do 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, 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 days 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, join together into a spiritual house, an holy priesthood to offer, &c. that is to join together into a Christian assembly or Church, meeting together continually (as the Priests were wont) to serve God, and pray to him, and praise him, which God will accept of through Christ, as he did of the corporeal sacrifices of the Jews. 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 confess him publicly (that is the meaning of not being ashamed of him, Rom. 10. 10, 11.) which testimony being applied to them (as also in another part of it, which comes in as an accessory to the former) ver. 7, 8. he comes back again, v. 9. 〈 in non-Latin alphabet 〉 , but you are a choice stock, a royal priesthood, which in all probability is, as the first verse had been, not only, (or so much) an affirmation what they were, but an exhortation what they ought to approve themselves to be; or if an affirmation, yet that in the force of an exhortation (like that in Exodus, whence 'tis taken, Ye shall be to me a kingdom 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 kingdom of priests (that is, Christ hath bought you that you should, and therefore you ought to be so) a peculiar people, set apart on purpose to this office, as it there follows, to praise and magnify God, and declare the power of his grace, which hath wrought such a change in you. And this is most effectually done by a constant public service of him. To the same purpose also is that other place, wherein these words are again made use of, Rev. 5. 10. where the living creatures and Elders offering up the prayers of the Saints, ver. 8. (that is, the persecuted Christians alive then, before the destruction of the Jews, approaching and drawing nigh, v. 9.) & those prayers, it seems, prophetic praises (expressed there by incense ) for what they foresee Christ would speedily do for them, they sing a new song; the effect of which is, that Christ having been crucified by the Jews, slaughtered, as other Prophets had been, should yet have the privilege beyond all them to work a notable vengeance upon those bloody men, that is, to open the seals of the book which contained all those woes in it against that people, ver. 9. and by doing so, by acting that revenge on his crucifiers, and the persecutors of Christians, it follows there in the song, that God had gathered them, (that is, the Saints that prayed) and brought them back from their dispersions and captivities, as it were, and made them kings and priests unto God, that is, a kingdom of priests, a congregation, or Church, or multitude of men daily serving God, meeting at the public assemblies to worship and sacrifice to him: which was remarkably the effect of the Jews destruction at that time, those having been the chief persecutors of Christianity, and hindering their public assemblies where they had power, and where they had not, yet so calumniating the Christians to the Roman Emperors and Officers, that they had for some time brought great persecution upon them, and most severe interdicts of all public meetings. As for that which this place in the Epistle to the Churches peculiarly refers to, I suppose, it is that degree of indulgence which the Christians now had received from the Emperors in some degree, from Vespasian and others after him, according to that of Tertullian, in his Apologetic, Quales ergo leges, quas adversum nos soli exequuntur impii, injusti, turpes, truces, vani, dementes, quas Trajanus ex parte frustratus est, vetando inquiri Christianos, quas nullus Adrianus, nullus Vespasianus, quanquam Judaeorum debellator, nullus Pius, nullus Verus impressit, The laws against Christians Trajan took away in part, and neither Adrian, nor Vespasian, nor Antoninus Pius, nor Antoninus Philosophus required to be executed on them. So saith Eusebius of Vespasian, 〈 in non-Latin alphabet 〉 , he practiced no cruelty against the Christians (see 2 Thess. 2, 1.) And this is there expressed, Rev. 5. 10. by, we shall reign upon the earth, that is, we shall live here (instead of a state of persecution) in a royal, cheerful way of liberty, to assemble and serve God publicly. And so ch. 20. 4. 〈 in non-Latin alphabet 〉 they were kings, or reigned, with Christ a thousand years, that is, enjoyed peaceable days of Christian profession. As Dan. 7. 18. The saints of the most High shall take and possess the kingdom signifies, that the Jews should be delivered from the persecutions of Antiochus Epiphanes (as it fell out in the time of the Maccabees ) and have liberty to serve God publicly in the assemblies again. And so Rev. 20. 6. being priests unto God, and reigning a thousand and years, signifies the Churches enjoying freedom and tranquility (under the Christian Princes favor) to serve God in the congregation. That these are called 〈 in non-Latin alphabet 〉 days 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 days of Vespasian, wherein (as far as concerned the Emperors Edicts) the Church received this great tranquility, but that not perfected to them till the Jews 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 persecutions of the Christians, though for a while superseded in Vespasian 's and Titus 's times, yet soon returned again in Domatian 's, and in some degree in Trajan 's, and soon after were very frequent in great violence, so as to fill up the number of the Ten persecutions within 270 years after Christ: To this I shall answer in the words of Eusebius Eccl. hist. l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor, To show, 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 favor of their officers to whom they entrusted the governing of countries, who have granted the Christians liberty and security, permitted them in their palaces, and in their sight, them and their whole families, &c. Who, saith he, can recount the multitudes of assemblies in every city? who can describe the confluxes to the Oratories, and the spacious Churches which they built from the foundation, not contenting themselves with the ancient edifices? These, saith he, no envy could suppress, no evil spirit bewitch, nor man hinder, as long as Christians lived worthy of God's protection. But when the lives of Christians degenerated through too much liberty into softness and sloth, and Christians hated and reproached one another, and with those weapons of the tongue invaded and fought with one another, when Bishops set upon Bishops, and people raised seditions against people, when hypocrisy and shows of piety filled 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, hatred, enmity, ambition, tyranny, &c. then God, as he said by Jeremy, made the daughter of Zion dark, and cast down the glory of Israel, and remembered not his footstool in the day of his wrath &c. and all this, saith he, was fulfilled upon us; Churches pulled down, Bibles burnt, Bishops of the Church contumeliously used, &c. Of which all that I have to say, is to justify the righteous judgment of God: and so he proceeds to set down the words of the Emperors edict against the Christians, chap. 3. In which words is contained a full answer to this objection; For God's promises being but conditional, and the mercies contained in them no longer ascertained to us then that condition is performed by us, this tranquility 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 do not, the greater the blessing is, the fitter is it to be withdrawn 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 fortitude, and to give them occasion to practice all other Christian duties, of patience and meekness, and so make their light shine before men, which would otherwise be more dim. And in this matter it is observable, that as Christ's promise of the greatest temporal felicities, the richest harvest, the hundred-fold more in this life, hath the mixture of 〈 in non-Latin alphabet 〉 persecutions joined with it, so this promise of being Kings and Priests unto God had its mixtures also. When the Jews were destroyed by Titus, and so the Christians persecutions ceased under Vespasian and Titus, yet in Adrian 's time the Jews under Barchocheba raise a sedition again, and lie very heavy upon the Christians, because they would not rise and join with them, (see ch. 11. 7.) and so there were some gleanings of evils still behind from the Jews 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 Constantine 's time, that is, till the Roman Emperor was converted 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] 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 Jews, hath been shown, Mat. 24. Note b. And that the addition of the clouds; with which he comes, is not an argument against this sense, may appear by the cloud in the wilderness, which signified God's presence to defend the Israelites, and the cloud on the Tabernacle, which noted God's special presence there, and by the Psalmist calling the clouds his chariot, the ordinary 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 Zion is the defense 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, glory, and a kingdom are given unto him, v. 14. (which is not by any pretended to belong to the day of doom, but to Christ 's kingdom 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 compass 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.

having his shoulders wrapped in a cloud, and that there on purpose to defend him. And in Virgil, when Jupiter came to assist Aeneas, Ae n. 7. it is said of him, that

Ipse manu quatiens ostendit ab aethere nubem, He shown a cloud from heaven burning with rays of light and gold. By all which appears how properly is signified 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 installed by his Resurrection.

[ f] V. 15. Fine brass ] That 〈 in non-Latin alphabet 〉 should be rendered fine brass, will be liable to this exception, that 'tis against analogy that the former part of the word, 〈 in non-Latin alphabet 〉 , should be set to denote the thing itself, which must rather denote some attribute of, or ingredient in the thing spoken of; as 〈 in non-Latin alphabet 〉 sure is one that hath entrails of brass, not brass that hath entrails, and 〈 in non-Latin alphabet 〉 they that have coats of brass (armor) not brass that hath coats; so 〈 in non-Latin alphabet 〉 is not brass like a fly, but a kind of fly, whether in color or something else, having a resemblance of brass. And so in all other the compounds, the latter part of the word noting the thing or person, the former some attribute of it. That interpretation of Andreas Caesareensis seems more reasonable, who after the former (and one more for brass that is digged out of mount Lebanon ) gives a third notion of the word, that 'tis Amber that looks like brass, which Physicians call the male-amber, which coming near the fire sends out a perfume. Of this Dioscorides speaks thus, 〈 in non-Latin alphabet 〉 , the male is more excellent called Stagonias. And of this doth Soudas farther speak, 〈 in non-Latin alphabet 〉 , It is a sort of amber more valuable then gold. Now this amber is mixed with glass and stone, of which mixture is the Communion-table of the great Church. Thus Ezech. 1. 27. I saw as the color of amber, as the appearance of fire, round about within it: where as the appearance of fire and the color of amber are of the same importance, so here his feet that are said to be like amber, are in the next words again expressed, 〈 in non-Latin alphabet 〉 , as it were set on fire in a furnace. This Amber being of all things nearest the color of fire, and not of the flame of fire, for to that before his eyes were compared: which two being joined with his head and hair, white as a fleece, make up the representation complete. For as in a great flaming fire, the lower part, the fire itself, looks like Amber, then the flame being higher then the fire, differs in color from that, but the top of the flame looks perfectly white: so 'tis here, the head and the hair are white (being the uppermost part) the eyes or countenance, as an ordinary flame, but the feet, or lower part, of the color of amber. All together making up a fiery flaming appearance, (see ch. 9. Note f.) to represent the gloriousness 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] V. 19. The things which thou hast seen, and the things which are, and— ] The phrase 〈 in non-Latin alphabet 〉 , may possibly be rendered, and which are, and which shall come to pass: 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 probable that the first 〈 in non-Latin alphabet 〉 should be rendered both, thus, Write the things which thou hast seen, viz. the seven lamps, v. 13. and seven stars, &c. v. 16. (of which 'tis here added, v. 20. 〈 in non-Latin alphabet 〉 , which thou hast seen, where the 〈 in non-Latin alphabet 〉 , thou hast seen, belongs to this, not to any former Visions) both which are, and which shall come to pass 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 prophecy, then noting the subsequent Visions to contain these two heads of matter, the present and future dealings of Christ with his Church, permitting 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 〉 , 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 pass; in both which Christ 's care of his faithful servants, and punishing 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 subtlety, and on that (as he confesses) built his ensuing interpretations. For having rightly concluded from the plain words, that the 〈 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 everyone of those seven Churches signifies two things, one literally, 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 Ephesus, beside that which literally it signifies, must be the whole primitive Church from the Apostles to Constantine, and the like) and by that means hath obtained a liberty of phansying whatsoever he will, though never so distant, and affixing it as the antitype, or second interpretation of those Visions of the seven Churches. The falseness of which process is farther visible from the very words on which he lays all his weight (confessing 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 〉 , which both are and shall be, whereas the phrase is quite otherwise, the things which thou hast seen, 〈 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 pass 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 (groundless) support of the whole ensuing interpretation, which all presently vanisheth (as far as concerns this second completion) without any farther confutation.

[ h] V. 20. Angels ] 〈 in non-Latin alphabet 〉 here are, no question, the governors of these seven Churches, 〈 in non-Latin alphabet 〉 , saith Andr. Caesareens. so many overseers for so many Churches, so many singular persons to rule, one in each of them; thus called, as the officers and ministers of Christ (ascending, as it were, and descending on Jacob's ladder between God and them) in ruling them, delivering God's messages to them, and also returning their messages or prayers to God. Thus in a Saxon MS. 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , Bishops are God's 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 Malachi, For he is the Angel or messenger of the Lord of hosts, whose lips therefore were to preserve knowledge, and from thence, as from the oracle, the people were to require the Law, to receive knowledge and direction for their duty. These Angels are by ancient writers known and affirmed to be Bishops, one in every of those Sees, (and not only so, but Metropolitans, to whom the Bishops of the adjacent cities were subordinate: see Note b.) And this course of government is here owned and approved by Christ himself, by his sending those messages to those Angels in these Churches, and by his holding the stars, which resemble them, in his right hand, v. 10. & ch. 2. 1. whilst he visits, or walks, in the midst of the Candlesticks or Churches. As for Mr. Brightman 's only argument to the contrary, because there is mention of many Bishops or Elders of Ephesus, Act. 20. 17, 28. that is easily answered, that the Bishops of Asia were the men understood in that place, who met Paul at Miletus; but that they are Episcopy Ephesi, Bishops of Ephesus, is a direct falsification of his, there being no such phrase used in that place. And for that one objection which by some is drawn against their being single persons, because ch. 2. 24. after speaking to the Angel of Thyatira it is said, 〈 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 〉 you here, the answer will be easy, if it be observed, that in the ancient Greek MSS. particularly that at S. James 's, the 〈 in non-Latin alphabet 〉 is left out, and the words read, 〈 in non-Latin alphabet 〉 , 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 〉 , you the rest, or the rest of you, is set in opposition to the Gnostic complying party among them, before mentioned, and belongs not to the Angel or Bishop, but as one and the prime of that pure, constant party. I need add no more for answer to this so slight an objection. These Angels are here described by the hieroglyphick of stars, in token of their office to illuminate, and send out influences to rule the faithful under them, as the Sun and the rest of the stars do this inferior world; and the Churches where they preside are called 〈 in non-Latin alphabet 〉 sockets for lamps, or candlesticks, as being the places where these stars, as so many lamps or torches, do shine, where they are set or fastened, 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 addressed particularly to the Angels, c. 2. 1. And so in the rest, where though the Angels were single persons, yet what is said to them is not said only to their persons, but to the universality of the people under them, whose non-proficiency, or remission of degrees of Christian virtue, especially their falling off from the constancy and courage of their profession, do deserve (and are accordingly threatened with) the removal of that Christian knowledge, that grace, those privileges of a Church which had been allowed them, c. 2. 5. which is not so properly appliable as a punishment of the Bishop, as of the people under him. And therefore in the Paraphrase I have generally changed the Singular into the Plural number, by that means to leave it indifferently to the Bishop of each Church and the people under him, and yet farther to the other Churches subordinate to each of the Metropoles here named. (Of the word 〈 in non-Latin alphabet 〉 see more Note on Act. 12. e.)

Annotations on the Revelations. Chap. II.

[ a] V. 2. Say they are Apostles ] Who these Pseud-Apostles were that this Church of Ephesus had tried and found liars, may perhaps be reasonably affirmed out of the stories of those times. Gaius in Eusebius l. 3. c. 〈 in non-Latin alphabet 〉 sets down the story of Cerinthus the leader of an heresy, that he pretended Revelations, written 〈 in non-Latin alphabet 〉 , by some great Apostle, and related 〈 in non-Latin alphabet 〉 prodigious narrations, 〈 in non-Latin alphabet 〉 , as shown 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 〉 , serve lusts and pleasures, and spend the space of a thousand years 〈 in non-Latin alphabet 〉 , as in a nuptial festivity. The same doth Dionysius Alexandrinus in his second book 〈 in non-Latin alphabet 〉 set down, speaking of Cerinthus and his followers and their doctrine, 〈 in non-Latin alphabet 〉 , that Christ's kingdom should be an earthly one, and (agreeable to his fancy who was 〈 in non-Latin alphabet 〉 , a very carnal man and lover of the body ) that it should consist in the satisfying of the panch and lust, 〈 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 feasts, and sacrifices, and killing of beasts or victims. And Irenaeus lib. 1. goes farther, mentioning some 〈 in non-Latin alphabet 〉 , doctrines of filthiness not fit to be named, which he taught his disciples. And this, it seems, in Asia, and 'tis very probable in Ephesus itself, of which we now speak. For that John after his return from banishment lived there, we find affirmed by Clemens in his narration of him transcribed by Eusebius, Eccl. Hist. l. 3. c. 〈 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 enemy of Christianity as Cerinthus was in it, is the affirmation of Irenaeus, l. 3. out of a tradition of Polycarp: see Euseb. l. 3. c. 〈 in non-Latin alphabet 〉 . And two circumstances more to our present purpose will be observable in that Author: First, that the Nicolaitans here mentioned to be hated by this Church, v. 6. did rise immediately after Cerinthus and his follower • , ( 〈 in non-Latin alphabet 〉 , faith Eusebius ) and are therefore set down immediately after them in the course of his History, c. 〈 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 〉 , faith Eusebius, having expounded some parts of the Revelation out of an ancient tradition. Whether this were the place of the Revelation 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 shown 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 〉 , &c. Let us not come near this vile person; which is an interpretation of the 〈 in non-Latin alphabet 〉 here in this verse, their not enduring these vile carnal Gospellers, but separating from them.

[ b] V. 4. Hast left thy first love ] The phrase 〈 in non-Latin alphabet 〉 is to be rendered, thou hast remitted, or abated, thy first love; for so 〈 in non-Latin alphabet 〉 signifies (being applied to things of this nature) remission of degrees of anything, as that is contrary to intension of them. Master Brightman 's fancy on the word is very observable (and from thence it will be easy to judge of the solidity of the grounds on which he proceeds in his interpretations). Everyone 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 forehead. Thus, saith he, 〈 in non-Latin alphabet 〉 , thou hast remitted, doth sufficiently teach what the Spirit considered in this city, viz. that 'twas Ephesus, as it were 〈 in non-Latin alphabet 〉 , omission, &c. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine 's days. 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 signify 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 belongs to it) the allusion of aphecas, (for that is the word, 〈 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 〉 signifying desire or appetite, but 〈 in non-Latin alphabet 〉 remission or loosing. Now for the other part of this phrase, 〈 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 forsaking of him were not reconcilable with the other commendations which are here given of them, particularly, the 〈 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 process 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, 〈 in non-Latin alphabet 〉 v. 3. they had endured, and passed through difficulties, and not fainted. But now it seems they were fallen into a great and dangerous remissness in this particular; of which therefore if they repent not, they are threatened with removal of their Candlestick. What this remissness was, may perhaps be guessed by what we see prophesied of by Christ, Mat. 24 12. & by what we find affirmed of the Gnostics (and among them of a famous leader, Basilides ) who, we know by S. Paul's Epistles, had crept at that time into the Churches, particularly into that of Ephesus. Now of their many doctrines and opinions, this one is by Eusebius (and before him by Origen l. 6. contra Cels. ) distinctly mentioned 1. 4. c. 〈 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 Lucian, or whosoever was the writer of Philopatris, scoffing at the Christians of his time, under the persecutor Trajane, in that Dialogue. There Triephon, that goes for the Christian, first endeavors to convert Critias to his religion: and as in that Dialogue it appears that the Christians talked much of the approach of ruin to the Roman Army and greatness (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 Egypt, 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 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 imaginary hopes; but 〈 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 Vopiscus out of Phlegon, where speaking of the great levity of Egypt (in reference, I suppose, to these heretical Christians in those parts, followers of Simon Magus, Basilides, &c. whom, under the title of Samaritae, he distinguishes from Christians) that it was light, pendulous, flying from one side to the other upon every slight report; he after expresseth it distinctly, Those that worship Serapis are Christians, and those who call themselves Bishops of Christ are devoted to Serapis: and again, The very Patriarch, (that is, either some High priest of the Jews, or some Gnostic Pseudo-Patriarch of Alexandria, or some venerable grave man among them) when he comes into Egypt, is by some (that is, by the heathen officers) forced to worship Serapis, for fear of persecution from them, and by others (that is, the Christians) to worship Christ. Adding in fine, that they have one God, whom Christians, and Jews, and all, even the Gentiles, worship. This doctrine of the Gnostics 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 generally was attended with the other, the eating of Idol-sacrifices being designed by them to avoid the persecution of the Pagans, as well as the other of renouncing the faith was to avoid the persecution of the Jews) • Cor. 8. 1. and thereupon it is that he speaks of 〈 in non-Latin alphabet 〉 knowledge so much, v. 1, 2. 7, 10, 11. and opposes to 〈◊〉 〈 in non-Latin alphabet 〉 , 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 〉 , 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, viz. him that renounces him in time of temptation. For as for want of inward love, not expressed 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 cross of Christ (mentioned also by Polycarp in his Epistle to them, 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, 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 appears, by his fortifying them against the deceits of these Gnostics, 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 〉 , and the 〈 in non-Latin alphabet 〉 , all that abominable filthiness, was by the Apostle set down on purpose, in opposition to the doctrine and practice of the Gnostics, v. 3, 4, 5, 6. (as appears by the 〈 in non-Latin alphabet 〉 , let no man deceive you with vain words, persuading you, as the Gnostics 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 〉 , so as not to be corrupted by any of the baits and seductions of those evil times, in opposition, as I suppose, to the Gnostics in two particulars; both in the 〈 in non-Latin alphabet 〉 , incorruption or purity, contrary to their filthy doctrines and practices called 〈 in non-Latin alphabet 〉 corruptions, and in that fervent sincere love of Christ which they wanted, 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 Christ's love, which made him sacrifice his life for us, by that means showing what love it was that needed stirring up in them, even that which the Gnostics professed to have none of, and which here, through their infusions, the Ephesians are said much to have remitted, viz. that sincere love to Christ ( 〈 in non-Latin alphabet 〉 , love without hypocrisy, commended to the Romans, c. 12. 9. in reflection on the Gnostics 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 uncleanness ) which would make them that have it perfectly, to lay down, that is, venture their lives for Christ, and put off all fear of persecution. According to which it is that S. John, in his first Epistle, defining that perfect love to Christ which is required of us, saith, that it consists in having 〈 in non-Latin alphabet 〉 , confidence and courage to confess Christ in the day of Judgment, that is, when by so doing we come to be accused before, or condemned by persecutors to death itself, 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 affirmed (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 Gnostics, concerning the lawfulness 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 Asiaticks, who were his care or charge ( 〈 in non-Latin alphabet 〉 , that is, in Asia, 〈 in non-Latin alphabet 〉 , saith Eusebius l. 3. c. 〈 in non-Latin alphabet 〉 and that he died in this Ephesus, the principal part of this his charge, see the Epistle of Polycrates then Bishop there) that Epistle of his being addressed as a defensative against the Gnostics that were creeping in among them. And so was S. Peters also to the same Asiaticks, who from the point of uncleanness, and contemning of superiors, which were two parts of the Gnostics 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 themselves obliged to it, was another part: and so 2 Pet. 2. where he describes these very heretics, 〈 in non-Latin alphabet 〉 false teachers, bringing in villanous base heresies, v. 1, 3. and which he foretells them 〈 in non-Latin alphabet 〉 should come among them, he saith they are 〈 in non-Latin alphabet 〉 , such as deny and renounce the Lord that bought them, that is, deny ( hrist in time of persecution, 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 heretics only) and making it one of their 〈 in non-Latin alphabet 〉 or doctrines of liberty which they labored to bring into the Church. The same is said of them again, Jude 4. 〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉 , there are certain men crept in—ungodly men, turning the grace of God into lasciviousness, which is clearly spoken of the Gnostics and their followers, 〈 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 Gnostics in the Epistle to the Galatians, c. 6. 12. who would make them to be circumcised only 〈 in non-Latin alphabet 〉 , that they might not be persecuted for the cross of Christ, that is, by the Jews. And accordingly this doctrine and practice of the Gnostics was so taken up by the other following heretics of those first times, that Eusebius speaking of some of the confuters of Montanus, and the 〈 in non-Latin alphabet 〉 the heretics 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 〉 or 〈 in non-Latin alphabet 〉 , was persecuted by the Jews or killed by the Heathens. Which was a special intimation of this 〈 in non-Latin alphabet 〉 of compliance among these heretics and all that sprang from them. To the same pertains again that of the Hebrews, c. 10. 25. who forsook the assemblies, and that sure for fear of persecutions; and there they are said 〈 in non-Latin alphabet 〉 , to draw back, (in opposition to the just man's living by faith) v. 38. and so have need of 〈 in non-Latin alphabet 〉 patience, perseverance, v. 36. and are exhorted to take heed of apostasy, 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 Gnostic doctrine, which consisted in an opposition to Christ 's doctrine of confessing the truth, especially before persecutors of it, (and is expressed by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 cowardice and unfaithfullnesse, Rev. 21. 8. attended there with all the filthy practices of the Gnostics ) in a 〈 in non-Latin alphabet 〉 , or courageous espousing of his cause; which courage having formerly been in this Church, was now remitted, not only through some weakness, but, it seems, by imbibing this doctrine, which made it an 〈 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 far as believing in Christ, but they were not so far advanced as to that greater pitch of love that expressed itself in confessing him when that doctrine was persecuted among men. To this I conceive S. Paul refers, when in the qualification of the 〈 in non-Latin alphabet 〉 , Tit. 2. 2. he adds not only 〈 in non-Latin alphabet 〉 , healthy or sound in the faith, in opposition to heretical doctrines of those times, but also 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in love and patience, in opposition to the practices of these Gnostics, 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 Gnostics doctrine and infusions against confessing in time of persecution, is by Epiphanius affirmed also of one of Elxai in the 6 ^th of Trajans 's reign, who, saith he, affirmed it to be no sin to abjure the faith in time of persecution, so it were retained in the heart. From these saith he, came the Helkesaitae in after-times, mentioned not only by Epiphanius, but also by Eusebius Hist. l. 6. c. 〈 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 〉 , that it is an indifferent thing to deny Christ: that he that thinks aright, may in time of distress deny with the tongue, so he do not with the heart. The same is also by Tertullian in Scorpiaco affirmed of Prodicus and the Adamites, Nonesse palam confitendum Christum, nec pro eo subeundum martyrium, that Christ must not be openly confessed, nor martyrdom suffered for him.

[ c] V. 6. Deeds of the Nicolaitans ] This Church of Ephesus, though infected with one doctrine of the Gnostics, (see Note b.) was not, it seems, in any considerable manner defiled with their other carnal infusion, against which S. Paul had fortified them, Ephes. 5. 3, 11, 12. and this is here expressed by the Spirits testimony of them, that they hate the deeds of the Nicolaitans. Who these Nicolaitans were, may appear by Eusebius Eccl. Hist. • 3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mentioned in the Acts, having a beautiful wife, was by the Apostles (after Christ's 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 〉 , 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 〉 , simply and without examination of the meaning of it, 〈 in non-Latin alphabet 〉 , saith Clemens, commit all kind of filthiness upon this score, without any kind of shame. This speech used by Nicolas, and so abused by his followers, is by Eusebius said to be the saying of Matthias, 〈 in non-Latin alphabet 〉 , that we must fight with the flesh and abuse it, 〈 in non-Latin alphabet 〉 , and not allowing it anything for pleasure, 〈 in non-Latin alphabet 〉 , increase 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 〉 , a disdaining of all that carnal pleasure or desire, 〈 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 relation 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 〉 , to enter on his heresy, and here are called 〈 in non-Latin alphabet 〉 Nicolaitans, were guilty of all abominable, shameless uncleanness, 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] V. 8. Church in Smyrna ] The strangeness of Mr. Brightman 's interpretations will here again appear, so far from being the speaking of God by him (as he pretends) that it is manifest that anything that any man's fancy could represent to him, (or incline him to wish that it were the meaning of a part of this prophecy) might as commodiously be affixed to it, as that to which 'tis here applied. For first, saith he, it must observed that Smyrna is northward from Ephesus, and Pergamos from Smyrna, and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat, doth without all doubt show the like progress of the Church, still farther from the sun, the fountain of light, that is, from the first purity to greater darkness, till at last it comes to Pergamos, the utmost Northern point, and then turns back again toward the South. What the progress 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 far from being proculdubio, far from all doubt, that 'tis certainly a fancy 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 myrrh, and that sweet and grateful to God: which being so contrary to the former observation of degeneration to greater impurity, noted thereby, it may well be expected that the artifice of accommodating it to his purpose must be very strange; and so it is: for, saith he, Though in the outward show 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 ardent love of the godly, who valiantly contended for the truth in that state of deformity, raised up to God a most sweet savor. Thus easy is it for a licentious fancy to transform any thing into anything, even into the most contrary shape, to make the sweet myrrh denote the most ungrateful, corrupt state of the Church, because, forsooth, there were some in it sweet and grateful. 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 purity was noted by it: if they were not, then is it a gross deceit to render this reason of this denomination; the same directly as if he should say, that the Church of that age which he refers to was impute and corrupt, and that was expressly signified by the name, which signifies the greatest purity and acceptableness to God.

[ e] V. 9. Say they are Jews ] Those that here are said to say that they are Jews, 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 joined himself to the Heretics 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 prophecy seem to be, and because such men as he, when they did arise, (I mean, Heretics of all sorts, in those times) did join together in that great heresy of the Gnostics, we must not fasten this part of this Vision upon any such inconsiderable person as Helxai, but resolve that the men here spoken of are directly the Gnostics, who, that they might not be persecuted by the Jews, made men circumcise themselves, which was directly the pretending that they were as good Jews 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 Chapter) but were not really observers of the Mosaical Law, Gal. 6. 3. 〈 in non-Latin alphabet 〉 , for they do not themselves keep the Law (perhaps were not themselves circumcised; for the 〈 in non-Latin alphabet 〉 may belong to the whole complexum 〈 in non-Latin alphabet 〉 , and not to 〈 in non-Latin alphabet 〉 only, thus, they that make others to be circumcised, are not circumcised themselves, do not themselves keep the Law) but only do 〈 in non-Latin alphabet 〉 , as he there saith, make a fair appearance, make advantage to themselves, to avoid the fury of the Jewish zealots, by causing others to be circumcised. And of these it is that Ignatius speaks Ep. ad Philadelph. when he warns them not to learn Judaism 〈 in non-Latin alphabet 〉 , of those that are not circumcised. Now why these that thus pretend to be Jews are here called the synagogue of Satan, is clear, viz. because their heresy was made up of all filthiness and abominable carnality, which is intimated in many places of the Scripture by 〈 in non-Latin alphabet 〉 , &c. all words to denote these defiled practices of theirs; and set down distinctly by Epiphanius and others, but are too unsavory 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, (representing the purest Christians by the Jews, which were their greatest enemies and persecutors) I shall not here endeavor to examine.

[ f] V. 10. Cast some of you into prison ] This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus, commonly called Philosophus, and Lucius Verus his brother, assumed by him into the Empire anno 161. who reigned near twe •• y years. In his time (as it appears by Eusebius l. 4. c. 〈 in non-Latin alphabet 〉 and the Epistle of the Church of Smyrna there) 〈 in non-Latin alphabet 〉 , very great persecutions disturbed Asia. Of this persecution 'tis remarkable that it fell very heavy on this Church of Smyrna, and that Polycarpus was martyred 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 〉 , 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 explicating 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 sudden set on fire and consumed, and as soon as he waked, told those which were near him, that he should 〈 in non-Latin alphabet 〉 , be burnt for Christ, which signifies this martyrdom of this Angel of the Church of Smyrna (this 〈 in non-Latin alphabet 〉 , as the persecutors called him, the doctor of Asia, the father of the Christians ) to have been so considerable a passage of the Divine economy, that it was thought fit to be matter of a Vision 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 bystanders, coming from heaven, 〈 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 〉 , saith the Epistle, he did as 'twere seal up by his martyrdom, and so give a conclusion to, the persecution: which, I suppose, is the meaning of the time of ten days here set down for the affliction, 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, (particularly on Germanicus ) great persuasions were used by the Heathens to make them renounce their faith and save their lives, which is the meaning of the 〈 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 〉 , &c. yet great multitudes continued constant and faithful unto death, and so were rewarded with this crown of life, that is, the honor of Martyrdom first, and then the bliss.

[ g] V. 12. Pergamos ] That by Pergamos is here meant the Christian Church from Gratian, An. Chr. 380. to the year 1300. is the fancy of Mr. Brightman, somewhat about the proportion of the rest of his interpretations. For, for this his only ground of affirming is, that Smyrna was distant from Ephesus but 320 furlongs, but Pergamos from Smyrna a greater space, about 540 furlongs. But to see how fancy rules this interpreter, and not any rule of proportion. For supposing that these distances of these cities had any mysterious 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, about 68 English miles, should signify the space of 900 years, yet afterwards the 80 English miles, whereby Thyatira was distant from Pergamos, should signify but 220 years: the unproportionablenesse of which being discerned by him, 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] V. 13. Satan's seat ] This throne of Satan surely signifies the power of Satan, exercised in their idolatrous worships and sacrifices. Thus, saith Surius, there was a Temple of Diana at Pergamos at this time. And in the Greek 〈 in non-Latin alphabet 〉 , where Antipas 's Martyrdom 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 〉 ) that were worship'd among them, and did then acknowledge themselves 〈 in non-Latin alphabet 〉 , to inhabit and reside in that place, and receive 〈 in non-Latin alphabet 〉 , the sacrifices that were brought them, and, in a word, of the 〈 in non-Latin alphabet 〉 , the old religion of the Grecians that was amongst them, with which Christianity began now to be Competitour. To all this Metaphrastes adds the great barbarity and professed in justice of that place, whose Citizens, saith he, took themselves to be just, and valiant, and good, (interpreted it a special piece of virtue) if they did but accuse a Christian, or bring him to his martyrdom. By other Authors it appears that Aesculapius had a Temple there, and Andreas Caesareensis saith of it, 〈 in non-Latin alphabet 〉 , that it was fuller of Idols then all Asia beside.

[ i] Ib. Antipas ] The story of Antipas 's sufferings in the reign of Domitian is set down completely by the Menology April 11. That he was contemporary with the Apostles, ordained Bishop of the ( Asiatic ) Church about Pergamos, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 that in his very old age, 〈 in non-Latin alphabet 〉 , he fed and ruled the flock in all godliness, and was therefore apprehended by the Idolaters, the Devils that were worship'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 〉 , but that they were driven away by Antipas. Hereupon he was carried before the Prefect, who endeavored to persuade him 〈 in non-Latin alphabet 〉 , that the old religion of the Gentiles was more venerable, that Christianity was but 〈 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 antiquiquity 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 brazen bull, 〈 in non-Latin alphabet 〉 , wherein praising the mercy and power of God, and giving him thanks 〈 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,

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 fancy of this name Antipas, that it doth denote that the Martyrs of that age, to which he refers that part of the Vision, should be Antipapae, or Antipopes, it is too vain to be seriously repeated or considered.

[ k] V. 17. Hidden Manna ] Manna, that bread that came down from heaven among the Israelites, was so called from 〈 in non-Latin alphabet 〉 , praeparavit, 〈 in non-Latin alphabet 〉 , bread ready to eat, sent down to them from heaven, in the phrase of the Book of Wisdom. 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 virtues, which carry with them a blessedness in this life, especially of confessing and suffering for Christ; and that is here said to be bestowed upon the Conqueror, 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 other cause, as guilty of homicide, &c. and so to have perished without all comfort or hope, of which the faithful Confessors were so full. A notable testimony we have of this in Eusebius l. 5. c. 1. 〈 in non-Latin alphabet 〉 , &c. there was a strange disposal of divine providence observable at that time (speaking of Polycarp 's Martyrdom:) For they that, when they were apprehended, denied Christ, were yet imprisoned as Christians, and there kept as murderers 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 God's 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 〉 hidden or secret, because it is enjoyed in the heart of the Christian only.

[ l] Ib. White stone ] 〈 in non-Latin alphabet 〉 signifies properly calculus, a stone, such as they used in popular Judicatures or Elections, the custom 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 approbation, the black of condemnation or rejection. Agreeably 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 〉 , to him that overcometh will I give, noting that reward which the 〈 in non-Latin alphabet 〉 did adjudge to them whom they approved of, viz. to the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , approved and conquerors, as it is in the Oracle,

Christ will be sure to give them their due rewards, and will crown those that are approved. Accordingly the Roman Caesar's in their games, which were in some kind imitations of the Grecians, had their tesserae ligneae, 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 carried 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 〉 from Aesculapius. See Canter. Novar. Lect. l. 5. c. 21. And this reward is here said to be a new name, that is, the name of Christ on this white stone, noting the reward of perseverance in Christianity to belong to him of whom 'tis here said, that 'tis an honor and dignity that no man can judge the advantages of but he that hath received it; as amongst us, he that draws in a Lotterie hath in the paper (answerable to the 〈 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 victory over his enemies by bringing some to Christianity, and destroying others, it is first said, that he hath many crowns upon his head, each of those being a testimony 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 〉 , or white stone, or counter, on which his name is written, by which he is to receive his reward, which according to this custom here may be looked on and seen by himself, but by nobody 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 converted to Christianity.

[ m] 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 fancy that the word is 〈 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 persuade the Readers that they are the dictates of the holy Ghost, which was somewhat necessary to be pretended, there being so little show of sense or reason in them.

[ n] V. 20. Jezebel ] The heresy of the Gnostics is here described by Jezebel, and the destruction thereof here set down v. 22. It began in Simon Magus: see Euseb. l. 2. c. 〈 in non-Latin alphabet 〉 . He, saith he, seeing Philip 's miracles, and pretending faith in Christ, so far as to obtain Baptism from him, set up 〈 in non-Latin alphabet 〉 , a most polluted abominable heresy. Then c. 〈 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 worship'd by the Samaritans, and by some few 〈 in non-Latin alphabet 〉 in other nations (whether Judea or Galilee, or in other places where the Jews were dispersed) 〈 in non-Latin alphabet 〉 as a chief, or first, or prime God. This was the meaning of 〈 in non-Latin alphabet 〉 (as the ancient MSS. have it, see Act. 8. 10.) 〈 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 〉 , his first conception. Now those that followed this Sect of his, saith he, 〈 in non-Latin alphabet 〉 , &c. pretending the Christian Religion, 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 heresy were brought to it again, 〈 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 〉 the more secret and mysterious practices of these men, they are such, saith he, 〈 in non-Latin alphabet 〉 , that he that first hears them will be amazed, or, as they themselves speak ( 〈 in non-Latin alphabet 〉 ) stricken into astonishment, the things which are practiced among them being so full ( 〈 in non-Latin alphabet 〉 ) of true horror, and ecstasy, and madness, 〈 in non-Latin alphabet 〉 , that not only they cannot be delivered in writing, but even that they cannot be spoken by any sober men for the excess of filthiness, and actions not to be uttered (see Eph. 5. 12.) for, as he concludes, 〈 in non-Latin alphabet 〉 , Whatsoever can be thought on as more abominable then all uncleanness, that is much exceeded and overcome by this detestable heresy of men which deceive and defile miserable women, laden with all kinds of sins. Which is the very phrase by which they are expressed 2 Tim. 3. 6. Of these again we have the same Author speaking in Adrian 's time, l. 4. c. 〈 in non-Latin alphabet 〉 , that the Devil instead of persecutions used other engines against Christianity or the Church, 〈 in non-Latin alphabet 〉 , wicked men and sorcerers, 〈 in non-Latin alphabet 〉 , the instruments of destroying souls, and ministers of corruption or perdition, who, being 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sorcerers and deceivers, 〈 in non-Latin alphabet 〉 , and being called Christians, and so conceived to have entertained and to teach those doctrines, 〈 in non-Latin alphabet 〉 , lead those Christians that are ensnared by them into the abyss, or depth, of perdition, and withal deter all that have not received the faith from embracing it, by seeing what such men, that are called Christians, practice. A next successor of this Simon, or that took up his heresy and improved it, was Menander, of whom Eusebius relates the story, l. 3. c. 〈 in non-Latin alphabet 〉 . as we have elsewhere set it down; and his conclusion is, that 'twas the Devils design 〈 in non-Latin alphabet 〉 , by these sorcerers, pretending to be Christians, to defame the mystery of godliness, and so root out the Christian doctrines of the Church, of the immortality of the soul, and resurrection of the dead. After these came into the Church also Cerinthus (see Euseb. l. 3. c. 〈 in non-Latin alphabet 〉 .) as great a pretender to authority, revelations by Angels, working of miracles, and withal as great an instrument to Satan, in advancing of lusts and Idol-worships, as any. Add unto these the Nicolaitans, formerly described at large Note c. (see Eusebius l. 3. c. 〈 in non-Latin alphabet 〉 .) and then Saturninus and Basilides, which divided Menander 's heresy, or improved his beginnings, between them, and set up, one in Syria, and the other in Egypt, 〈 in non-Latin alphabet 〉 schools of impious heresies (see Eusebius l. 4. c. 〈 in non-Latin alphabet 〉 .) and contemporary to them Carpoorates (see Euseb. l. 4. c. 〈 in non-Latin alphabet 〉 .) the father of another sort of the Gnostics who surpassed all the former, bringing into public Simon 's sorceries, and professing, by way of acknowledged doctrine, the practice of all uncleannesses, as necessary to all that would arrive to the perfection of their 〈 in non-Latin alphabet 〉 , or religion, and that there was no other way to escape the 〈 in non-Latin alphabet 〉 , earthly rulers, as they called them, but by paying them their dues by this 〈 in non-Latin alphabet 〉 , doing such things as are not to be spoken. And these, saith he, the Devil used for ministers, when persecution was at an end, to deceive and seduce some, 〈 in non-Latin alphabet 〉 , and miserably to captivate, or emancipate, them to perdition, and to give the Gentiles that believed not 〈 in non-Latin alphabet 〉 , much matter of reproach against the word of God, the fame of these being spread everywhere to the reproach of Christians. These particulars set down by Eusebius thus by way of story, but very much more by Irenaeus, Epiphanius and Tertullian, that have written against these Heretics 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 Eusebius 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 Gnostics, that some of these Heretics continued some space in the Church) yet in another place he saith that they were suddenly and remarkably extinguished and brought to nothing, that is, very much brought down by the hand of God upon them. Now this heresy of the