Annotations on the New Testament

Annotations on Chap. XII.

[ a] V. 1. Clothed with the Sun, and —] What notion is here to be affixed to the Sun and Moon, may thus most probably be resolved: The Sun being the Spring and fullness of light, communicating to all, but needing not to receive light from any, may fitly represent the Christian religion, as that contains the doctrines 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 signify the imperfect, and accordingly mutable economy of the Mosaical Law. That the Moon is under this woman's feet, may signify 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 Mosaical economy was at this time solemnly laid aside by the Christians, and the Nation and Temple destroyed in the former Visions.

[ b] V. 4. His tail ] Supposing the great red Dragon, v. 3. to signify the Devil, (see Note d.) the only question is, what is here meant by 〈 in non-Latin alphabet 〉 his tail. To this purpose it must be observed, that the serpents power of hurting lies principally in his head; and therefore] as it is of them observed, that they do all they can to preserve their head, as that wherein they are most nearly concerned, so the punishment that by God is threatened 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 accordingly here the Roman Imperial power, by means of which the Devil is able to kill and persecute Christians, is expressed 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 stars, that is, corrupting 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 reasonably have a peculiar notion, & signify his policy & subtlety, 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 ordinarily 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 show of; Secondly, by his doctrine of compliances, which offered all men ways of escaping persecutions, whether from the Jews or Gentiles, by determining it lawful to deny Christ, and offer sacrifices to Idols; Thirdly, by gratifying all their carnal desires, and giving them liberty for all uncleanness. From whence it is that Cyril of Jerusalem calls Simon by this title, so proper to this place, 〈 in non-Latin alphabet 〉 the prime Dragon of wickedness, or wicked Dragon. And so this is most proper to this part of the Ecclesiastic story of those first times, that as soon as the wheat was anywhere sown, the enemy sowed his darnel also; where ever Christianity was planted, the Gnostics infusions followed, 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 edicts 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] V. 6. Woman fled into the wilderness ] The time of the woman's flying into the wilderness, 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 Christians. That he did it himself is affirmed clearly by Suetonius, in Ner. c. 38. quasi offensus deformitate veterum aedificiorum, & angustiis flexurisque vicorum, incendit urbem; & incendium ex turre Moecenatiana prospectans, loetus flammae, ut aiebat, pulchritudine, 〈 in non-Latin alphabet 〉 Ilii in illo suo scenico habitu decantavit, Not liking the unbeautifulnesse of the ancient buildings, nor the narrowness and turnings of the streets, he set the city on fire, and there burnt all that was sacred and precious in the city, and looking on the fire from a tower, and delighted, as he said, with the beauty of the flame, sang in his scenical habit the taking of Troy. Thus again we find 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 falsely affirms, that some of them confessed the fact, whilst not only in the general reputation 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 honor of building a new city, and calling it by his own name by this means. However, the Persecution of the Christians began by this pretence, 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 Sulpicius Severus; N • que ullâ re Nero efficiebat quin ab eo jussum incendium putaretur; igitur vertit invidiam in Christianos, actaeque in innoxios crudelissimae quaestiones, quin & novae mortes excogitatae—Hoc initio in Christianos saeviri coeptum, post etiam datis legibus religio vetabatur, palámque edict is proposit is Christianum esse non licebat, Nero could by no means persuade 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 public edicts made that no man might be a Christian. And this is it which is here meant by the woman's flying into the wilderness, and accordingly is by Tertullian called the first persecution; because though the Christians as such suffered before in Claudius's time, yet that was not by any Imperial edict, but only by tumults, when the heathen people were incited by the malicicus Jews. For as we read Act. 18. the Proconsul 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 find, that when S. Paul came to Rome, Act. 28. he preached there 〈 in non-Latin alphabet 〉 , with all boldness or publicness, and was not forbidden. And at the writing of his Epistle 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, banished, into the wilderness. And therefore of Nero it is Tertullian 's phrase, that he first dedicated persecution, & primum Neronem in hanc sectam ferociisse, Nero was the first Emperor that persecuted Christian Religion.

[ d] V. 9. Great Dragon ] The Hebrews call Satan 〈 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: viderunt enim currum Simonis, &c. They delayed not to leave all their worldly possessions, and to cleave to Christianity (which was now under interdict:) For they saw Simon's 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 power of Peter, so were the Gnostics discomfited, seeing their leader Simon destroyed.

[ e] 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 protects 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 truly said of them. Now the chief doctrine of the sect of the Gnostics, the followers of this Simon, (who is called the first-born of Satan) was this, that in time of persecution it is lawful to deny 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 accuser 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 do, he is found to be a false accuser.

[ f] V. 16. The earth helped the woman ] The solemn notation of Judea by 〈 in non-Latin alphabet 〉 the land, hath often been taken notice, of, and is very pertinent to this place, the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians: 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 • design 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 abyss, or deep, that is, introduced among them by Satan (see note on ch. 11. c.) and thriving 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 Goddess, and the ten horns ten Kings, noting 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 expressed 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 persecutions of Christians. And to the sustaining of this beast (the Idolatrous heathen worship) the Devil (that labored to destroy 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 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 roast, and so called 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 upheld 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 itself against their Idol-worship.

5. And there was given unto him [note c] a mouth speaking great things and blasphemies, and power was given unto him to [note d] continue forty and two months.]

[Paraphrase] 5. And hereupon the heathen Idol-worship and worshippers began to despise all others, and to scoff 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, until 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 Domitian 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 all kindreds, and tongues, and nations.]

[Paraphrase] 7. And was permitted by God to persecute the Christians, and to suppress 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 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 compass of the Roman dominions were put to sore trials, and of them very many were wrought upon by this means, viz. the carnal temporizing Gnostics, which had not a mind to be martyrs and confessors for Christ, but rather chose comply with idolatry, then to suffer for Christ.

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

[Paraphrase] 9. And this persecution of his against the Christians was so sharp and unresistible, 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 lawful 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. He that [note f] leadeth into captivity, shall go 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 persecution of his against the Christians was so sharp and unresistible, 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 lawful 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 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 magic 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 resemblance 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 do, 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-worship, 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 heaven 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 miracles which he had power to do 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, shown in several parts of the Empire, they endeavored to set up the same Idol-worship among them, which was at Rome.

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

[Paraphrase] 15. And these heathen Augurs and Priests set up oracles in new places, and by responses from them engaged the Emperor, and his officers in the Provinces, to persecute and make bloody Edicts against the Christians.

16. And he causeth all, both small and great, rich and poor, free and bond, 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 banishment, or interdicting of all privileges and advantages of life, to all that do not thus join publicly with them, and to that end enter into their religion by some of those ways usual among them, by having the mark of the god, or the name, or some numeral letters that signify his name, branded on them.

18. Here is [note o] wisdom. 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 threescore and six.

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

Annotations on Chap. XIII.

[ a] V. 1. The name of blasphemy ] 〈 in non-Latin alphabet 〉 name of blasphemy literally signifies such a title as cannot be assumed or owned without blasphemy. Now blasphemy is committed two ways, either by speaking contumeliously of the true God, or giving divine honor to any else: which is also the taking that honor which is due to him alone, and bestowing it upon others, 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 Barnabas having divine honors 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 Creator. 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, nomen est blasphemy, The city Rome was called the Eternal city, (So Ausonius Gallus,

Rome is worship'd by sacrifice, after the manner of a Goddess, and they adore the Name of the city as a deity. And to this it is agreeable that many other Copies read, 〈 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 〉 Goddess, and the erecting Temples to it, containing all imaginable blasphemies in it.

[ b] V. 3. One of his heads ] What is here meant by 〈 in non-Latin alphabet 〉 , One of the heads, will be judged, first, by the notion of head; secondly, of 〈 in non-Latin alphabet 〉 one. The head is the uppermost part of a man, and so proverbially signifies anything that is most eminent or conspicuous; and so here, v. 1. the seven heads are most probably the seven hills on which Rome was built. Then for 〈 in non-Latin alphabet 〉 , that (for want of degrees of comparison in the Hebrew language) is by an Hebraism, oft taken for 〈 in non-Latin alphabet 〉 the first, as Mat. 28. 1. 〈 in non-Latin alphabet 〉 , (not one, but) the first of the week. Both these concur to apply this phrase, 〈 in non-Latin alphabet 〉 , to the Capitol at Rome, to which it belongs so properly and characteristically. For first, the word Capitol cerntainly comes from Caput, and head; and Livy renders the reason for it, that a man's 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 Capitolinus; and he being the first or chief of the gods, the place where his Temple stood may well be the principal of the heads of this city. Now that this head is here said 〈 in non-Latin alphabet 〉 , slaughtered or smitten to death, this clearly belongs to the burning of the Capitol; which fell out twice about these times. First, It was set afire by those that accompanied Sabinus and Domitian thither, and who were there besieged by Vitellius's soldiers, a little before the death of Vitellius; whose successor Vespasian, being returned out of Judea, and having committed the war against the Jews 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 (expressed by a coin of Vespasian's, inscribed 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 only their Temple was burnt, but that other of Jupiter at Rome permitted to be re-built, and at Jerusalem heathen sacrifices offered in the Temple of God by the Roman soldiers, and all God's, 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 belongs, 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,

[ c] V. 5. A mouth speaking great things, and blasphemies ] One special testimoney of the Heathens blasphemy 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 immortalibus esset, docuit, quod est victa, quod elocata, quod 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 conquests over Judea 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. Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ, who (by the instigation of the chief of the Magicians in Egypt. commanding him 〈 in non-Latin alphabet 〉 , to kill and persecute the pure and holy men, 〈 in non-Latin alphabet 〉 , &c. as those that hindered their enchantments ) became a great enemy of the Church. The like is again related of Diocletian, that upon a response of Apollo from Delphi, that the just upon earth hindered him from speaking truth, he fell on persecuting the Christians: 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 himself Dominus & Deus noster, and forbidding ne scripto quidem ac sermon cujusquam appellaretur aliter, that any, whether in words or writing, should call him otherwise, 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] Ib. Continue forty and two months ] That which is read in some Copies, 〈 in non-Latin alphabet 〉 , to wage war forty two months, that is, three years and an half, is in other the best and ancientest Copies (without 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , &c. and then that is to spend or stay so many months. 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 〉 (or, as another reading of Eusebius hath it, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , power was given him forty two months. And then to stay so many months is to live so long; which was puncturally true of Domitian, who began his persecution in the thirteenth, and died 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 expressed in the same form of words, as we see it is.

[ e] V. 8. Names are not written in the book of life of the Lamb 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 〉 , 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 sufficiently appear by comparing this expression here with c. 17. 8. where the words are, whose names are not written 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 cross and follow him, and so are conformable to this image of Christ, this of the Paschal lamb (by which he was anciently represented) the sacrificed, crucified Savior. And so these men of the land, that is, the Jews here that worship the beast, the Gnostics, that to avoid persecution go to their Idol-feasts or sacrifices, are justly thus described, 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] V. 10. Leadeth into captivity ] 〈 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 Conqueror that hath taken them, as 〈 in non-Latin alphabet 〉 to gather to war, c. 16. 14, 16. and 20. 8. and as the word gathering is particularly applied to Captives, and so used by the Psalmist, Gather us, O Lord, from among the people, &c. Psal. 106. 47. having in the former verse mentioned 〈 in non-Latin alphabet 〉 , those that had carried them captive, which concludes the 〈 in non-Latin alphabet 〉 us there to be the 〈 in non-Latin alphabet 〉 Captivity here (in like manner as 〈 in non-Latin alphabet 〉 circumcision is the Jews which were circumcised, and many the like) just as the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 gather together is all one with the 〈 in non-Latin alphabet 〉 gathering. This is after farther expressed by killing with the sword, that is, making violent 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 written in the slain lambs book of life (see Note d.) not in the military list of those that will fight against their lawful Superiors rather then suffer under them. Now as God hath in the fifth Commandment of the Decalogue commanded obedience, and (in the Psalmist, and in the Sermon on the mount ) meekness, with the promise of temporal blessings; so here doth he deter from resistance 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 attempteth to avoid. He that goeth about to deliver those conquered Captives out of the Emperors hands, out of his oppressions or persecutions, shall do them no good, but shall himself be justly punished 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 enemies, but denounces (as there in the Gospel, so here) perishing by the sword against him that thus useth the sword against a lawful Superior, though acting wickedly against Christ or Christianity. And so the only 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] V. 11. Another beast ] What this 〈 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 someone 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 do 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 Heathenism 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, assisting of the heathen worship, v. 1. whose deadly wound was cured, that is, which was newly restored to a flourishing 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 advancing of heathen worship) and so the giving breath to the image, as shall anon 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 Philostratus, and his miracles by Hierocles compared with and preferred before Christ's, that he cannot be looked on as a person too mean to be thus represented in this Vision. 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 comprehend also the Magicians, Sorcerers, Augurs, heathen Priests, 〈 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 worshipped in time of Claudius; and though in Nero 's reign he came a second time to Rome, yet he was then worsted and destroyed by the Apostles S. Peter and S. Paul, and the Christian religion advanced by that means, not Heathenism, as here it is; and 2 ^dly , the contexture of these Visions, & other characters in the former part of this chapter, 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 Palestine, Egypt and Syria, whereas this second beast must have a larger influence, & that particularly on heathen Rome, and the heathen worship there, denoted by the first beast, whose deadly wound had been cured. And for the confirming of this interpretation, it is to be observed (what is most evident) that this second beast, and the false prophet, c. 19, 20. had the same design. For as here the second beast doth his miracles before 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 signs before the beast, by which he had deceived those that received the mark of the beast, and worshipped his image. And that there the false prophet signifies the heathen diviners, that foretold out of the Oracles of the Sibyls, &c. will appear c. 16. 13, 14. (Note g.) This being thus evinced, 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] Ib. Two horns ] 〈 in non-Latin alphabet 〉 horns in the Scripture most commonly signify 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 properly signify anything else but strength. As for the whole phrase here, 〈 in non-Latin alphabet 〉 , two horns like unto ( a or) the lamb, it must be interpreted by analogy with what we read ch. 5. 6. There Christ having been slain, & risen again, & install'd in his regal power, is represented by a lamb having seven horns, which are the denotation of his several branches of power, useful 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 〉 as the Dragon, refers to the Dragon, v. 2, 4. And though the demonstrative article 〈 in non-Latin alphabet 〉 be not prefixed, yet that is so ordinarily left out in all Writers, when it must be retained in the sense, that no objection can be drawn from thence. This then being thus far clear, it remains only to inquire what acts of power are here meant by the two horns. And 1. it must be resolved that they are two such as are like two of Christ's; for that is concluded from the 〈 in non-Latin alphabet 〉 , like the lamb. Of which number as the power of miracles and of prophecy 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 〉 horns signify powers, two powers are here named distinctly in the following verses; first, the power of working 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 those two (and very ordinary in other) places, 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 〉 signs doth acknowledgedly denote miracles; 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 (himself, and in his Apostles afterwards) had wrought, resembling them, but not truly such, false, deceitful miracles. And for the power of giving breath to the image of the beast, that is expressed 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 prophecy in his Church after his Ascension, as he saith of the Paraclete, he shall show you things to come, and as S. Paul saith Ephes. 4. 11. that for the founding and confirming a Church, Christ gave some Apostles, some Prophets, &c.

[ i] V. 13. Maketh fire come down —] The first of these horns or powers, being showed to be the power of miracles wrought by the Magicians through the power of the Devil, contains under it all the deceitful wonders wrought by Sorcerers in those times; and the strangest of all these that were by any of them pretended to, was this of making fire descend from heaven, in imitation of Elias, as Jannes and Jambres did by their magic some miracles after Moses. And this is particularly related by Philostratus of Apollonius Tyaneus 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] V. 14. Make an image to the beast ] The design of these Sorcerers to advance Heathenism by that means, and to oppose Christianity, and the successfulnesse of their attempt, so far as to incense the Emperors against the Christians, and to engage them to favor and encourage Heathenism or Idolatry, is sufficiently known in story, and appears by that book of Hierocles, (to which we have Eusebius 's answer, though the book itself be not extant) wherein he compares Christ and Apollonius, the Evangelists the writers of Christ's story and Philostratus the writer of Apollonius 's life, and prefers Apollonius and Philostratus very much before the other. And this is the meaning of ver. 12. 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, 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 burning, but were settled 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, , 〈 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 〉 mortal wound (all one here with 〈 in non-Latin alphabet 〉 stroke of the sword ) was cured, 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, what is the 〈 in non-Latin alphabet 〉 image of this beast. And first, it may signify 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 Deities, 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 against this interpretation, viz. that as this second beast (Sorcery, or the Magicians,) is said at the beginning 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 〉 , that they should make the image. And there is no reason to think that 〈 in non-Latin alphabet 〉 the inhabitants of the land should denote Domitian the Emperor. What 〈 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 Jews, there it signified constantly Judea, and the rest of the Tetrarchies, all Palestine; and now in this chapter (see Note b.) the discourse is about the Romans, it must by analogy signify the whole Roman Empire, as 〈 in non-Latin alphabet 〉 , the world, which sometimes signifies Palestine, elsewhere signifies the Roman Empire (see Note on Mat. 24. e.) And consequently 〈 in non-Latin alphabet 〉 the inhabitants on the land will signify ver. 7 and here the Princes and people of the other regions, within the compass of the Roman Dominion; and then most probably the meaning of the verse will be that by the deceits of these Magicians, Apollonius, &c. (who, as Philostratus makes it evident, went about all the regions, and did their wonders, and drew men after them) the people of all those countries were persuaded 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 〉 to wonder after the beast (see Note b.) that is, to receive universally the worship of Jupiter, and to build Temples to him. As for the conceit, that Achilles 's ghost, which Apollonius in Philostratus 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 against either of those interpretations. This which we have set down is the most simple, and agreeable to the Context.

[ l] V. 15. Life ] That 〈 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 forementioned, Note k.) must signify 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 Cumae, at Dodona, at Delphi, in all Boeotia, and in most other places, were become dumb before this time, is acknowledged by all heathen writers: and Plutarch 's discourses of that subject are very considerable to show 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 undertake to divine by looking into entrails of sacrifices, & by many other ways, so did they contrive the delivering of Oracles in new places, as in Pontus, by Aesculapius, and the like, as may be seen in Lucian 's Pseudomantis. This practice continued public as long as the Emperors continued Pagan, and afterwards 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 defection of Oracles, the Devil in these his agents was most active to repair the loss 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, subjoined immediately to the mention of the two horns, 〈 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 kingdom, as when by this means they stirred up the Emperor and his Officers against the Christians. See Lucian in Pseudomant. concerning Alexander the Magician. And so • aith Baronius An. 272. §. 20. the Gentile-Priests did out of the Oracles of the Sibyls incense the Emperors against the Christians. Secondly, Cunningly, doubtfully, giving their Responses in obscure forms, veiling their predictions in equivocal speeches, as the Devil, that knows some futures, and guesseth at others, is wisely and politically wont to do. The former of these seems chiefly to be meant by 〈 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 〉

[ m] V. 16. A mark in their right hand ] The giving 〈 in non-Latin alphabet 〉 marks in the right hand or forehead was ordinary in Syria and the neighbor countries, not as a brand or 〈 in non-Latin alphabet 〉 (as it is among others, by way of punishment; see Gal. 6. 17.) but as a note of servants, or to discriminate the servants of one Master from another. These marks were either in their right hands (or arms, or wrists, as 〈 in non-Latin alphabet 〉 oft signifies, and not only the hand, which is 〈 in non-Latin alphabet 〉 , see Mar. 7. Note a.) or in their foreheads: 〈 in non-Latin alphabet 〉 , saith Julian, marks of soldiers are in their hands or wrists; and Lucian De dea Syr. hath 〈 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 specified ver. 17. 〈 in non-Latin alphabet 〉 , that no man might buy or sell, that would not; that is, incensing 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 thread of the Maccabees, 〈 in non-Latin alphabet 〉 — He made an edict to bring disgrace upon the nation, and upon a tower joining to the court he erected a pillar, and engraved on it, that no man should enter, but those who sacrificed after the heathen 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 Ensign, an Ivieleafe. Which passage seems to be taken notice of by the Author of the 〈 in non-Latin alphabet 〉 , who speaks of Ptolemaeus Philopator marking men 〈 in non-Latin alphabet 〉 , with Ivy-leaves. All which we see signifies the marking them out as servants with the ensign of their heathen god Bacchus, as here with the mark of the beast, that is, of Idol-worship.

[ n] V. 17. Name of the beast] Beside the mark of the beast, here is mentioned the name of the beast, and the number of the name, which are in like manner to be received on their wrists, or foreheads, as the mark was; for so the construction carries it, He causeth all 〈 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, as their having a mark given them is all one with receiving 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 signify no more then the several ways 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 Ivy-leaf for Bacchus (from whence they were called thyrfigeri, and 〈 in non-Latin alphabet 〉 ) and the like; Secondly, by the name of the God engraved on them, as 〈 in non-Latin alphabet 〉 , Apollo, Bacchus, &c. and therefore, c. 14. v. 11. we have 〈 in non-Latin alphabet 〉 , which must there best be rendered, the engraving of his name; Thirdly, by numeral letters, which make up the same sum 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 mention: 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 far, 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 〉 that they may be killed, that do it not, or expulsion from human society, that they may not buy or sell, but be discommuned) and perhaps thus differently expressed to set down the several degrees of complying with Heathenism, that the persecutions brought Christians to, known and mentioned by the ancients, that is, the several species of the Lapsi; first, Apostatae, Apostates, that openly renounced the Christian religion; secondly, Sacrificati, they that sacrificed 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 effect all one with receiving his name, or mark.

[ o] V. 18. Here is wisdom ] What 〈 in non-Latin alphabet 〉 , here is wisdom, signifies, is somewhat uncertain. It may refer to God; Herein is wisdom shown, that as the heathen Priests veil the names of their gods in secret numbers, so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed. And then that which follows, 〈 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 numbers take notice of this number now given him, and he shall find how it fits the event. But it is also possible that the phrase, here is wisdom, may refer only to man: 'It is an act of special wisdom to do it: and then to that sense will be agreeable what follows, Let him that hath understanding cast the account; where again the wisdom and understanding may either signify skill and sagacity to find out the meaning of this mystery, or else prudence to manage it wisely, that it shall bring no danger upon him, it being that which was not fit publicly 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 discover that openly which might bring danger or persecution 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 publicly to be declared, 〈 in non-Latin alphabet 〉 , It would have been declared by him that saw the Revelation, for that was but a little while ago, almost in our age, about the end of Domitian's reign. Intimating, that the reason of S. John's not discovering it as somewhat proper to those times, that is, surely, because somebody 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 less advantageous 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 anciently another way of numbering, 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 numbering by which the operation is to be wrought? And thirdly, it is much more probable, that S. John had respect to the Hebrew custom of finding out mysteries in the number of letters, that being very usual among the Rabbin's of that age, under the name of Ghematria, which was a mysterious and abstruse art; and, in their account, a special depth of wisdom among them. Whatever this number is, 'tis somewhat, which as a note of discrimination, 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 unreasonable 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 without it, that the heathen Priests, and Augurs, and Sorcerers, 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 Zion, and with him an hundred forty and four thousand, having his fathers name written in their foreheads.

[Paraphrase] 1. Here is another vision, or another branch of the former. And methought I saw the Lamb, that is, Christ, on mount Zion, in the Christian Church, and with him all those constant pure Christian Jews, 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 beasts, and the Elders: and no man could learn that song but the hundred and forty and four thousand which were redeemed from the eaarth.]

[Paraphrase] 3. And these, methought, were singing of praise to God (sitting, as he was before represented ch. 4. 2. after the manner of the Bishop of Jerusalem, with the four Apostles, and the four and twenty Bishops of Judea in council with him) and this song being a thaksgiving to God through Christ (and so called a new song, according to that tradition of the Jews on Psal. 96. 1. that wheresoever the new song is mentioned, it refers to the age of the Messias) for vouchsafing them to be persecuted and suffer for his name (see Act. 5. 41.) none could join with them in it, but the hundred and forty and four thousand, that is, those pure Jew-Christians, that had kept themselves constant and spotless from the pollutions 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 redeemed from among men, being the first fruits unto God, and to the Lamb • .

[Paraphrase] 4. These are they which had kept pure from all the heretical Gnostic corruptions of uncleanness, &c. (see note on ch. 2. n.) and that held out constant against all terrors of persecutions, and so were rescued from the sins of that wicked age, the pure primitive Christians,

5. And in their mouth was found no guile: for they are without fault before the throne of God.]

[Paraphrase] 5. That never fell off to any false Idolatrous, or heretical practice, but served God blameless.

6. And I saw another Angel fly in the midst of heaven, having the [note b] everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people;]

[Paraphrase] 6. And methought I saw another Angel, none of those before mentioned, flying or hastening about the world, carrying good news with him, happy tidings for the time to come, to all nations, Jews and Gentiles, viz. to the Christians of all;

7. Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters.]

[Paraphrase] 7. And thereupon admonishing all now to stand out firmly and constantly, to adhere to the true God, and the Christian faith, in opposition to the heathen idolatry, which should now shortly be destroyed.

8. And there followed another Angel, saying, [note c] Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornications.]

[Paraphrase] 8. And as ver. 7. it was foretold that Idolatry should suddeny be destroyed, so presently another Angel, methought, brought news that 'twas done, that that whole impure city of Rome heathen,(under the

9. And the third Angel followed them, saying with a loud voice, If any man worship the beast, and his image, and receive his mark in his forehead, and in his hand,]

[Paraphrase] 9. And methought a third Angel followed, on purpose to confirm all weak seducible persecuted Christians, and to fortify them in their patience and constancy under the present, or yet remaining persecutions (ver. 13.) and this he did by denouncing the judgments that the inconstant should fall under, the direful ruin which attended all Apostatizing, complying Christians, that (after the manner of the Gnostic compliers) for fear of persecutions, had or should forsake the Christian purity, and join in the worships or practices of heathen Rome; denouncing positively, that whosoever should do so, (see note on chap. 13. m. n.)

10. The same shall drink of [note d] the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.]

[Paraphrase] 10. He should have his portion with heathen Rome, in the bitter punishments, or effects of God's wrath, such as fell upon Sodom and Gomorrhah, Christ being the Judge, and the Angels the Executioners of it.

11. And the smoke of their torment ascendeth up forever and ever: and they have no rest day not night who worship the beast and his image, and whosoever receiveth the mark of this name.]

[Paraphrase] 11. Even utter destruction to all that shall have been guilty of this in any degree (see ch. 13. note n.) and do not timely repent of it.

12. Here is the patience of the Saints: here are they that keep the commandments of God, and the faith of Jesus.]

[Paraphrase] 12. And herein shall the sincerity of men's hearts appear, and be made manifest by the bloody persecution now approaching, ver. 13. if they shall venture any persecutions from the heathens, rather then thus fall off, and deny Christ, if, whatever the hazard be, they shall adhere close to the precepts of Christian constancy, and the purity of Christian practice, and neither really nor seemingly comply with the persecutors.

13. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord [note e] from henceforth; yea, faith the Spirit, that they may rest from their labors, and their works do follow them.]

[Paraphrase] 13. And to that purpose there came a voice from heaven, saying, That there should now come a great trial indeed, (viz. in the times of Diocletian that cruel tyrant) and the persecutions should lie so heavy 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 bliss, and are not left on earth for such combats and storms as these.

14. And I looked, & behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head [note f] a golden crown, and in his hand a sharp sicle:

15. And another Angel came out of the Temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sicle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe.]

[Paraphrase] 14, 15. And presently upon this vision of those sharp persecutions (which generally were means to call down God's judgments on the persecutors) 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 sat on the cloud thrust in his sicle on the earth, and the earth was reaped.]

[Paraphrase] 16. And he did accordingly, and this vengeance befell heathen Rome.

17. And another Angel came out of the Temple which is in heaven, he also having a sharp sicle.]

[Paraphrase] 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand, and methought he came from God in heaven, as out of the sanctuary, the place where incense is offered (an effect of the prayers of the Saints again) with a sharp sicle in his hand, an emblem 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 entrusted 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-press 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-press, the wrath of God falling sadly upon them.

20. And the wine-press was trodden without the city, and blood came out of the wine-press, 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] V. 1. I looked, and lo a lamb —] The sum of this ensuing 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 Heathenism (that had lost a little of its luster) 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 Constantine, or the prediction in gross of what is there particularly executed; just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution, and the premising 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 blood is described, from v. 14. to the end; but preparatory to that, a description 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 ruin of apostatizing, 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, Maximian Herculius, Maximian Armentarius, Maximinus, Maxentius, Licinius, which was long and most sharp.

[ b] V. 6. Everlasting Gospel ] That the word 〈 in non-Latin alphabet 〉 signifies good news, and by a figure only is appropriated to the Gospel, (as being most eminently such) is sufficiently known. And therefore here in all probability 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 God's 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 confess and give him praise, that is, courageously confess him, whatsoever the danger be, (for so 〈 in non-Latin alphabet 〉 to praise God, signifies 1 pet. 4. 16.) Now for the addition of 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , that sure must signify this good news to be such, as not only the present but future ages were concerned in. Thus was this (here mentioned) the freeing of the Christian Church from public universal persecution of the heathen power, which was to be afforded at the time pointed 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 universal persecution, but that in one place or other Christians 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 〉 , the everlasting good news, in proportion to what we read of the punishment of the heathen persecutors, whose smoke, is said to endure forever and ever, Rev. 19. 3. That the devil shall be let loose again, after this everlasting good news, is affirmed, c. 20. 7. But then not Babylon (whose destruction here is the subject of this good news ) but God and Magog shall encompass the camp of the Saints, and the beloved city, c. 20. 9. And though Gog and Magog in the Ottoman family hath overran that part of the Church, yet in other places, to which the Roman power did never extend, that loss is repaired by the accession of Christian Princes that reign in Denmark, Norway, Sweden, Poland, Russia, &c. so that still it may be 〈 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 possess the kingdom forever and ever, c. 7. 18.

[ c] V. 8. Babylon is fallen ] That by Babylon heathen Rome is signified in these Visions, shall be showed at large, Note on c. 18. a. Here only it will be observable, First, why it is called the city, the great, (for so 〈 in non-Latin alphabet 〉 , is best rendered) 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 Dominatrix, Regno superba, Sanctorum debellatrix, &c. the Imperial city, Proud of her dominion, the subduer and destroyer of the Saints.

[ d] V. 10. The wine of the wrath— ] That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, that they both promiscuously signify those intoxicating poisoning mixtures which were put into wine, hath been showed in Note on Mat. 27. f. And agreeably to that notion, 〈 in non-Latin alphabet 〉 is applied in this chapter to signify two things, abominable sin, and intolerable punishment. The former of them in the 8th verse is joined with 〈 in non-Latin alphabet 〉 fornication, and 'tis the same in effect which it would be if the words had been 〈 in non-Latin alphabet 〉 a myrrthate (bitter poisonous) cup of fornication. Then for punishment 'tis here used ver. 10. being spoken of God, 〈 in non-Latin alphabet 〉 not as if 〈 in non-Latin alphabet 〉 signified wrath, (anymore then the same word could signify so v. 8. where 'tis applied to Fornication) but again as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, and as they signify all those poisonous bitter mixtures put into wine; and so 〈 in non-Latin alphabet 〉 is God's myrrhate cup of punishments, which he there threatens to pour out on them, expressed again in that that follows, 〈 in non-Latin alphabet 〉 , mixed unmix'd; 〈 in non-Latin alphabet 〉 being the word to signify wine not mingled with water, merum, strong wine, or red wine, (as 〈 in non-Latin alphabet 〉 , which is rendered 〈 in non-Latin alphabet 〉 , unimix'd, psal. 75. 9. signifies) and 〈 in non-Latin alphabet 〉 mixed with these inebriating spices, meant by 〈 in non-Latin alphabet 〉 , which the Septuagint in that place of the Psalmist, Psal. 75. 9. express by 〈 in non-Latin alphabet 〉 , full of mixture: and then both these put thus together are very proper to express the cup of malediction (see Note on Mat. 27. f.) and consequently the curses and fierce punishments of God. Thus c. 16. 19. 〈 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 Eustathius; a cup of bitterness; 〈 in non-Latin alphabet 〉 in Manasseh, a cup of destruction; and again, 〈 in non-Latin alphabet 〉 , a cup of afflictions above brim full, and 〈 in non-Latin alphabet 〉 , a bitter cup of the taste of wormwood; and 〈 in non-Latin alphabet 〉 , in Nicetas Choniata. See Gaulmin on Eustathius, p. 35.

[ e] V. 13. From henceforth ] The word 〈 in non-Latin alphabet 〉 (be it so read, or 〈 in non-Latin alphabet 〉 in two words) signifies, saith Euthymius, within a short time, not long after, quickly: see Note on Mat. 23. 39. and Mat. 26. 64. In both which (as here) the ancient Latin reads amode, within a while. This verse belongs to that which went immediately before, v. 12. 〈 in non-Latin alphabet 〉 , here is the patience of the Saints, to signify a time of persecution (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 oppressors and strength on their side, and the no comforter, 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 〉 , that is, from those persecutions which attend them here, (see Note on Heb. 3. c. 3.) and which only death can give them an end of.

[ f] V. 14. A golden crown ] That the 〈 in non-Latin alphabet 〉 golden crown is an ensign of Regal power, is sufficiently known, and little doubt but here it is so, denoting that which in the New Testament is oft expressed by the style of the Kingdom of God, or Christ, the destroying and subduing of his enemies, it being the special part of the Kings office, debellare superbos, to subdue all that hold out against him. And as by the golden crown this regal office of Christ is here expressed, so by the 〈 in non-Latin alphabet 〉 , sharp sickle, the approach of that exercise of it; the sickle referring to the ripe harvest, when the reapers come armed to cut down the corn, and sharpness denoting the preparedness of this instrument for that work, and withal the swiftness and universality of the excision, cutting the whole field down together. And the destruction of the Romans (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, the harvest was the time of the excision of the Jews. So Jer. 51. 33. Yset a little while and the time of her harvest shall come, that is, of judgments and excision, before expressed 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 sickle, for the harvest is ripe: Come, get ye down, for the press is full, the fats overflow, for wickedness 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 God's 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 intermission, and pillars were erected to Diocletian, as trophies that he had abolished Christianity, and enlarged Paganism. See Baronius Anno Dom. 304. §. 8.

[ g] V. 18. Power over fire ] The 〈 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 denotation 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 executioner of God's wrath upon the wicked impenitents, who are those beasts to be sacrificed to God, to be destroyed before him.

[ h] V. 20. A thousand and six hundred furlongs ] That the thousand and six hundred furlongs here do refer to the bounds or extent of Judea, is the opinion of the Learned H. Grotius; and his proof for it is, because S. Jerome, which had lived in those parts, and examined it very accurately, affirms that Judea was in length an 160 miles, which, accounting every mile to contain ten Greek stadia, or furlongs, amounts to 1600 furlongs. 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; secondly, that Jerusalem was in the midst of the country, 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 Judea; 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 Judea, but of Rome, to apply it to the adjacent Regions about Rome, to represent the bloodiness of the wars, 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 expressed then by the blood coming to the horse-bridles, a vast effusion of blood among the Romans.

CHAP. XV.

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

[Paraphrase] 1. And I had another vision 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 God's vengeance upon them.

2. And I saw as it were a sea of glass mingled with fire, and them that had gotten 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 glass, having the harps of God.]

[Paraphrase] 2. And methought I saw a great multitude of pure zealous Christians (the multitude noted by the sea, their purity by glass, 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 steadfast confession of faith. And they had in their hands harps, such as were wont to be used in the Temple in God's 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 marvelous are thy works, Lord God Almighty; just and true are thy ways, O King of Saints.]

[Paraphrase] 3. And they sung to Christ the same song (or another after that pattern) that Moses had done upon the victory and deliverance out of Egypt, when the Egyptians were overwhelmed in the sea, noting their acknowledgment of God's goodness 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 glorify 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 obliged to fear and dread thee, and withal to magnify 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] Temple of the Tabernacle of the testimony in heaven was opened.]

[Paraphrase] 5. And then methought I saw the Holy of Holies opened, 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 Temple, having the seven plagues, clothed in pure and white linen, 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 beasts gave unto the seven Angels seven golden vials full of the wrath of God, who liveth forever and ever.]

[Paraphrase] 7. And one of the four living creatures (attending and encompassing God's 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 God's 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 smoke 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 were fulfilled.]

[Paraphrase] 8. And the place where this vision seemed to be, that is, the Sanctuary in heaven, ver. 5. was filled with smoke, as an expression and consequent of this fire of God's wrath and vengeance, which was like to prove so heavy, that the very representation of it was unsupportable, nobody 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] V. 5. Temple of the Tabernacle ] What is here literally meant by 〈 in non-Latin alphabet 〉 , ordinarily rendered 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 〉 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 Sanctuary, the second 〈 in non-Latin alphabet 〉 or Oracle, the Holy of Holies: and this is here and ver. 6. called 〈 in non-Latin alphabet 〉 , and so again ch. 16. 1, and 17. not as that signifies the whole Temple, but a part of the Tabernacle, viz. the Holy place, or Holy of Holies. What 〈 in non-Latin alphabet 〉 elsewhere signifies, see Note on Act. 19. e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈 in non-Latin alphabet 〉 . who distinguishes 〈 in non-Latin alphabet 〉 in the Christian Church from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the two latter, saith he, signify 〈 in non-Latin alphabet 〉 the whole Temple or Church, but the former the place where the Communion-table stands, which being divided from the rest of the Choir, is to that as the Holy of Holies to the Sanctuary. And in this sense of 〈 in non-Latin alphabet 〉 it is that Psal. 82. 2. the vulgar Latin, and from thence the English in our Liturgy, read Temple, where the Hebrew have 〈 in non-Latin alphabet 〉 , and from thence our Bibles read Oracle. From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel, Exod. 25. 23. And accordingly this opening of this holy place, or this Holy of Holies in this tabernacle of the Testimony, is a representation of God's revealing his will as from the Oracle concernning heathen Rome; and so straight the seven Angels came out from thence, habited like the High-priest (who alone was permitted to go into the Holy of Holies in the Temple) and as executioners of this decree have the seven plagues, or blows, or Judgments, v. 6. that is, come ready to act a complete destruction, such as was before meant by the 〈 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 Temple, saying to the seven Angels, Go your ways, and pour out the vials of the wrath of God upon the earth.]

[Paraphrase] 1. And the seven Angels, the executioners of God's wrath, ch. 15. 6. being thus come abroad, methought I heard a proclamation coming out of the Holy of Holies (the place of God's exhibiting himself) addressed unto them, and appointing them to go and poured out those vials, that is, those judgments of God, upon the Roman Empire, (see note on ch. 13. k.)

2. And the first went and pour out his vial [note a] upon the earth, and there fell a noisome and [note a] grievous sore upon men which had the mark of the beast, and upon them which worshipped his image.]

[Paraphrase] 2. And the first Angel did so, & there fell heavy plagues upon them, which swept away a multitude of heathens and carnal temporizing Christians, both in the city of Rome and in other places, (see note a,)

3. And the second Angel poured out his vial upon the sea, and it became as the blood of a dead man, and every living soul died in the sea.]

[Paraphrase] 3. And the second Angel did likewise, and there fell great slaughters upon the city of Rome, by the cruelty of the Emperors, and on occasion of sedition, &c. and very great multitudes died thereby, (see note a.)

4. And the third Angel poured out his vial upon the rivers, and fountains of waters, and they became blood.]

[Paraphrase] 4. And the third Angel did likewise, and methought his vial fell on the other cities and provinces of the Empire, and a great deal of war followed (note a.) and a multitude were slain there also.

5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and wast, [note b] and shalt be, because thou hast judged thus.

6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy.

7. And I heard another out of the altar say, Even so, Lord God almighty, true and righteous are thy judgments.]

[Paraphrase] 5, 6, 7. And this Angel that poured out the vial upon the waters v. 4. God's judgments on those other cities and provinces, did it as a just judgment on them, for the blood of Christians that had been shed by them, and as an act of pity and relief to the persecuted, whose persecutions ended by this means: and so '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 unto him to scorch men [note c] with fire.]

[Paraphrase] 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire, such as was in Maximinus's time.

9. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give him glory.]

[Paraphrase] 9. And though this famine tormented them exceedingly, yet were they so far from repenting or amending their ways, from receiving the faith of Christ, that they railed at the Christian religion, as the author of all their miseries, and so were more alien'd from it: see note c.

10. And the fifth Angel poured out his vial upon the [note d] seat of the beast, and his kingdom was full of darkness, 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 itself, which was sore afflicted and distress'd (see Jer. 13. 16. where for Darkness the Targum reads Tribulation or Affliction) by the invasion of the Barbarians, and the Emperors were much troubled at it, but could not help it.

11. And blasphemed the God of heaven, because of their pains and their sores, and repented not of their deeds.]

[Paraphrase] 11. And as before ver. 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity, and so made them set themselves more violently against the Christians; so far were they from reforming, or mending by this means.

12. And the sixth Angel poured out his vial upon the great river [note e]