Annotations on the New Testament

Annotations on Chap. XVIII.

[ a] V. 2. Babylon ] That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ. Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma, Roma quasi secunda Babylonia est, Babylon was as a first Rome, and Rome is as a second Babylon; and c. 22. Condita est Roma velut altera Babylon, & prioris filia Babylonis, Rome is built as another Babylon, and daughter of the former Babylon. And the ground of it may probably be this, because Babylon was the seat of the Assyrian Monarchy, as Rome of the Roman, and the Assyrian Monarchy being the first, as the Roman the last ( illud primum, hoc ultimum imperium, saith Orosius, li. 7. c. 2.) Rome, that thus succeedeth Babylon, may well be called by that name. And so by Tertullian adver. Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est, perinde magnae & regno superbae, & sanctorum Dei debellatricis, Babylon in S. John is the figure of Rome, as being, like that, a great city, proud of its dominion, and a destroyer of the saints of God; and the same words are again repeated, l. 3. adv. Jud. So 1 Pet. 5. 13. the 〈 in non-Latin alphabet 〉 , the fellow-chosen, or fellow-Church in Babylon, the assembly of Christians in that heathen city, is by the Scholiast affirmed to denote the Church of Rome, 〈 in non-Latin alphabet 〉 because of the splendor of it, saith he. And so generally the ancients understood it, and Orosius hath set down the parallel betwixt them in many particulars, l. 7. 2. And this being premised will be a key to the whole Chapter: for Babylon is the note of an heathen, unclean, abominable city; and so belongs only to so much of Rome as was then capable of that title, saith S. Jerome ad Algas. qu. 11. and, Cecidit Babylon magna: est quidem ibi Sancta ecclesia, tropaea Apostolorum & martyrum, est Christi vera confessio, est ab Apostolis praedicata fides, & Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum, The profane heathen Babylon is fallen, Babylon the great: in the place thereof is the holy Church, the monuments of the Apostles and Martyrs, the true faith of Christ, or profession of Christian Religion, that which was preached by the Apostles, and heathenism being trodden down, the Christian name is daily advanced on high, Ep. 17. ad Marcellam: and not to the Christian part of it, called by the other title by S. Peter, the Church in Babylon (and Babylon itself never set to signify the Church;) not to the Emperor Honorius, who was then a Christian, and at Ravenna safe at that time from the invaders; nor again to Innocentius the Bishop, who was by the ordering of God's providence, betwixt the first and second siege, rescued (like Lot out of Sodom, of the Christians out of Jerusalem ) out of the city to Ravenna also; nor generally to the Christians, who were some of them, saith Palladius, gone out a little before, being persuaded by Melania to a Monastic life, and carried to Sicily first, and thence to Jerusalem, where, saith he, 〈 in non-Latin alphabet 〉 , they rejoiced that they were not together involved in the miserable evils of that vastation, 〈 in non-Latin alphabet 〉 , glorifying God for the excellent change of affairs, 〈 in non-Latin alphabet 〉 , and for their own wonderful deliverance; and the rest which were left in the city, at last saved by flying to the Basilicae, & many carried thither by the very soldiers that they might be safe (see Note on c. 17. c.) who consequently survived to restore and re-edify the city, a more Christian city then it had been before: But to the heathen part of the city and that polluted profaner sort of Christians, who (as was said Note on c. 17. c.) called this judgment (these enemies as their patrons) on the city, and by the admirable disposition of God's overruling hand of Providence, were themselves the only men that suffered under it. So that the sum of this fall of Babylon is the destruction of the wicked and heathen, and preserving of the pure and Christian Rome, and so in effect the bringing that city and Empire to Christianity. To this purpose, see S. Jerome adverse. Jovinian. l. 2. Ad te loquar qui scriptam in front blasphemiam Christi confession delesti, Urbs potens, urbs orbis Domina—Maledictionem quam tibi Salvator in Apocalypsi comminatus est, potes effugere per poenitentiam, I will speak to thee who hast blotted out the blasphemy written in thy forehead, by the confession of Christ—Thou potent city, thou city, Mistress of the world—Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee, by repentance; adding, cave Joviniani nomen quod de Idolo derivatum est, beware of the name of Jovinian, which is derived from the Idol-god Jupiter: and this peculiarly in respect of those remaining heathens and heretics, which now at the time when S. Jerome wrote, not long before the coming of Alaricus, were at Rome, and at length set up their Idol-service again in the time of the siege, and were signally destroyed at this taking of it. So again, S. Jerome in praefat. de Spiritu S. speaking of Rome, Cùm in Babylon versarer, & purpuratae meret • icis essem colonus, When I lived at Rome, and was an inhabitant of the purple whore. All noting this heathen Rome to be the subject of these prophecies. This being here set down obscurely in prophetic style by way of Vision was but darkly understood before the coming of it, yet so far expected by Christians, that the heathens did take notice of this their expectation, and looked upon them as men that had an evil eye upon that City and Empire, and mutter'd ruin to it. Thus in Lucian 's Philopat. (or whose soever that Dialogue is, if it were not his) the Christians, character'd (though not named) by the mention of the Trinity in the beginning of the Dialogue, and described by that scoffer as a sottish fanatic people, are brought in (as at that time, when Trajan (under the title of 〈 in non-Latin alphabet 〉 Emperor toward the end) was warring in the East against the Persians ) and set down as those that wished all ill to the city, that is, Rome, and consequently to that Army in Asia, by their discourse of the news of the times, betraying their wishes and expectations that it might be defeated by the Persians. Thus, saith he, in the person of Critias of these 〈 in non-Latin alphabet 〉 , stooping, pallid people, that when they saw him, they came cheerfully toward him, supposing that he brought 〈 in non-Latin alphabet 〉 , some sad news or other; 〈 in non-Latin alphabet 〉 they seemed to be men that prayed for all that was ill, and rejoiced in sad events: and their first question, saith he, was, 〈 in non-Latin alphabet 〉 how the affairs of the city and the world went, (that is, of Rome, and the Roman Empire, as that is called 〈 in non-Latin alphabet 〉 the world in the Scripture; or else the affairs of the world, meaning the Roman enterprise against the Persians ) and being answered by him, that all was well they nodded, saith he, with their brows presently, and replied 〈 in non-Latin alphabet 〉 , 'It is not so, but the city is in ill condition: and afterwards, 〈 in non-Latin alphabet 〉 , that there should be a change, that disorders and troubles should seise upon the city, their Armies should be worsted by the enemies; adding that they had fasted ten days, 〈 in non-Latin alphabet 〉 , and watching all nights, and spending the time in singing hymns, had dreamed these things; which may obscurely refer to these Visions which John saw on the 〈 in non-Latin alphabet 〉 Lord's day, that is, probably on the annual day of Christ's resurrection, which followed a time of fasting and praying, the Christian Lent, which, as appears by the story of the first times, was uncertainly observed in respect of the number of days, by some more, by some fewer then ten days. Or if this be but a conjecture, yet the time of seeing visions being in Scripture oft set down after, or in a time of fasting, (as Act. 10. 10. of S. Peter, and v. 30. of Cornelius ) 'tis agreeable to the character of Christians, whom he desired to describe in that Dialogue, thus to set it. And then he advises them 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , to leave off those strange fancies, and wicked consultations, and divinations (which may well refer, in his dark manner of speaking, to this book of Revelation ) l • st God, saith he, destroy you for cursing your country, and spreading such false reports, when (saith he) the Persians are subdued by the Roman forces. And so he gives them over as doaters, and means not to heed what they say, with a 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . That this opinion he conceived of Christians, and their ill affection to the Roman Empire and City, and their boding ill concerning them, was the effect of some sparkles of this prophecy, flown abroad among the Gentiles very early, even in Trajan 's time, is more then probable out of these passages thus set down. So in a narration of Hippolytus set down by Palladius, we have a virgin Christian accused to the heathen Judge at Corinth, 〈 in non-Latin alphabet 〉 , as one that blasphemed the seasons, and the Kings, and the Idols, in probability, that she foretold evil, talked of ruin, that should befall the Government or Idolatry of the heathens, and that the seasons of it now approached. For that is the meaning of the like phrase, when the Jews say of Stephen, that he ceaseth not to speak blasphemous words against the holy place and the Law, Act. 6. 13. for so it follows, ver. 14. we have heard him say that Jesus shall destroy, &c. To which it will not be amiss farther to add, that the Jews in their paraphrases on the Old Testament, taking Rome under the prophetic title of Edom (which is very agreeable to the style of Babylon here) do frequently fore • ell the destruction of it. And thereupon they that set out the later Venice Edition of the Bible, leave out many passages of the Chaldee paraphrase and the Rabbin's looking thus directly against Rome, which are extant in the former Venice Bibles, and in what hath been printed at Paris by Stephanus. As when Obad. 1. Kimchi saith, What the prophets say of the destruction of Edom in the latter days, they say of Rome, they leave out the words of Rome: and when 'tis there added, For when Rome shall be destroyed, there shall be redemption of Israel, those words are quite omitted. So in the last verse of Obadiah, the fenced great city of Esau, and that fenced city is Rome, that latter part is left out again. So the Chaldee paraphrase on Lam. 4. 21, 22. for thou daughter of Edom, hath, thou Rome in the land of Italy; but those words are left out in that Edition. See M. Taylor 's Proem to the translation of the Jerusalem Targum. The like interpretations of Rome for Edom, and the destruction thereof, may be seen in the Jerusalam Targum, Gen. 15 12. where these words, Terror tenebricosus magnus cadens super eum, are thus mystically rendered, Terror is est Babel, tenebricosus hic est Media, magnus hic est Greece, cadens iste est Idumaea (i. Romanum imperium. ) Illud est imperium quartum, quod cadere debet, neque resurget in secula seculorum. And so again on Levite. 26. 44. after Babel, Media, Greece, they name again regnum Idumaeae, meaning, no doubt, the Roman Empire thereby; adding in di • bus Gog, which that it belongs to the Romans that destroyed Jerusalem, and, say they, should after be destroyed by the Messias, see that Paraphrase on Numb. 11. 26. in these words, In fine extremo dierum God & Magog, exercitus eorum Hier • solymam ascendent, & manibus Regis Messiae illi cadent, They shall be destroyed by the hands of Messiah the King. So in the Sibylline Oracles, where 〈 in non-Latin alphabet 〉 Beliar or Belial is set to denote the Romans, as appears by

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

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

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

CHAP. XIX.

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

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

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

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

3. And again they said, Allelujah: and her smoke arose up forever and ever.]

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

4. And the four and twenty Elders, and the four beasts fell down, and worshipped God that sat on the throne, saying, Amen, Allelujah.]

[Paraphrase] 4. And the Bishops or representatives or governors of the Christian Church in Judea, ch. 4. 4. and proportionably to them, all other Bishops, and the four Apostles, formerly mentioned as the planters of the Christian faith in Judea, ch. 4. 6. and two of them now in Rome also, Peter and Paul, gave their acclamations to those Hallelujahs.

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

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

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

[Paraphrase] 6. And that admonition was presently answered with the acclamation of all the nations (that is, Christian people in them) over all the world, thundering out Allelujahs to God, for this illustrious enlargement of the kingdom of Christ, the conversion of that Imperial city to Christianity;

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

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

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

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

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

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

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

11. And I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war.)

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

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

[Paraphrase] 12. And methought his eyes were like fire, searching to the secrets of the heart (noting him to judge and discern who are fit to be destroyed, who not) and he had many crowns on his head, tokens and testimonies of as many victories over enemies, whom he had overcome either by their yielding, that is, conversion, or falling before him, that is, destruction; and as a token of those victories, he hath a note or ticket by which to receive his reward, which nobody sees but himself, (see ch. 2. 17. and note i.) that is, he is acknowledged victorious.

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

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

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

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

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

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

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

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

17. And I saw an Angel standing in the sun, and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God,]

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

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

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

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

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

[Paraphrase] 20. And the Roman Idolatry, and the Magic, and Auguries, and the divinations of the heathen Priests, that had deceived the carnal Christians so far as to consent and comply with the heathenish Idolatry, were to be like Sodom and Gomorrhah, utterly extirpated: see ch. 13. 11. and note g.

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

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

Annotations on Chap. XIX.

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

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

CHAP. XX.

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

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

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

[Paraphrase] 2. And he apprehended the Devil, that is set down under the title of Satan and the Dragon in former visions, c. 12. 9. and bound him for the space of a thousand years, noting the tranquility and freedom from persecutions that should be allowed the Church of Christ from the time of Constantine's coming to the Empire.

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

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

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

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

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

[Paraphrase] 5. As for the old Idolaters or Gnostics, there was nothing like them now to be seen, not should be till the end of this space of a thousand years. This is it that is proverbially described by the first resurrection, that is, a flourishing condition of the Church under the Messias.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. XX.

[ a] V. 4. Lived and reigned with Christ ] The meaning of the thousand years living and reigning with Christ of those that were beheaded, &c. may perhaps be sufficiently cleared and understood, by observing these three things; First, that here is no mention of any new reign of Christ on earth, but only of them that were beheaded, and of them which had not worshipped, &c. living and reigning with Christ. The doctrine of the Millenaries supposes the former, that Christ must come down on earth, and have a new kingdom here in this world. But this those men's living and reigning with Christ doth not suppose, but rather the contrary, that the kingdom of Christ here spoken of is that which he had before, and which is everywhere called his kingdom, and that now only those that had been killed, and banished out of it before, were admitted into a participation of that kingdom 〈 in non-Latin alphabet 〉 with Christ. Now what this living and reigning of the beheaded, &c. (then beginning) was, may appear by considering what is meant, first, by the beheaded, and others here named; then secondly, by their living and reigning. The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices, the constant servants of Christ that persevered so till death, and that in opposition to the beast and his image, to that which was practiced in Rome to Jupiter Capitolinus, and the transcripts of it in other places (see Note on c. 13. g. and r.) and so all those phrases conclude the subject of the proposition to be the pure, constant, persevering Christians. One thing only is to be observed of these, that by them are not signified the same particular persons or individual members of the Church that had formerly been slain, anymore then the same individual persons of the rest of the dead, v. 5. (that is, of the Apostatizing unchristian livers) can be thought to have lived again after the end of the thousand years, when they are said to be revived, and so Satan to be let loose a little while; but rather on the one side, as on the other, a succession of such as they were, the Church of Christ being to be considered as a transient body, such as a river, &c. which always runs in a succession of parts, one following the other in a perpetual motion and mutation: In which respect I suppose it is said of the Church, that the gates of hades shall never prevail against it, that is, that it shall never be destroyed, which of any particular persons, or the Church of all the Christians of any one age, cannot so fitly be affirmed, but only of the Church in the perpetual succession of Christians. And then for these men's living and reigning, first, it must be observed, that 'tis not here said that they revived, or were raised, as the Millenaries pretensions suppose, but only that they lived and reigned; which two being opposite to dying and being subject to others, will denote a peaceable, prosperous, flourishing estate of the Orthodox professors, instead of their former sad and persecuted condition. For that is the meaning of living, as may appear by the title 〈 in non-Latin alphabet 〉 living given to Christ, ch. 1. 18. in opposition to 〈 in non-Latin alphabet 〉 , I was dead, his illustrious, instead of his despised condition; and so of reigning, as of being Kings (see Note on c. 1. d.) and of being Kings and reigning upon the earth, c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation. Secondly, the meaning of the phrase will appear by comparing it with that other phrase, by which the same thing is expressed, v. 1, 2, 3. binding of Satan, and casting him into the abyss, shutting and sealing him up, that he should deceive the nations no more, that is clearly the restraining of Satan's malice, and shortening of his power in persecuting and corrupting the Christian Church: by consent with which, their living and reigning must needs signify their persevering and enjoying quiet. Thirdly, by their having and sitting on thrones, and judgments being given unto them, which literally signifies the quiet possession of judicatures and censures in the Church, that discipline by which purity is preserved, and which is never enjoyed quietly in the Church but by the countenance and favor of Princes, which therefore is to be resolved the meaning of their reigning (as most remarkably they began to do in Constantine 's time; see c. 19. 8. who set up Ecclesiastical judicatures in his Empire) as it is of their sitting on thrones, whereas the letting Satan loose is the casting off these cords from them. And this is the clear meaning of the first resurrection, see Note c. As for the space of a thousand years, see Note e.

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

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

[ d] V. 6. The second death ] This phrase the second death is four times used in this book, ch. 2. 11. and here ch. 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews, who use it proverbially for final, utter, irreversible destruction. So in the Jerusalem Targum, Deut. 33. 6. Let Reuben live, and let him not die the second death, by which the wicked die in the world to come. Where, whatsoever be signified among them by the world to come, ( the age of the Messias in whatsoever Jewish notion of it) it seems to denote such a death from which there is no release. And according to this notion of it, as it reflects fitly on the first death, (which is a destruction, but such as is reparable by a reviving or resurrection, but this past hopes, and exclusive of that) so will all the several places wherein 'tis used be clearly interpreted: ch. 2. 11. he that overcomes shall not be hurt by the second death, that is, if this Church shall hold out constant, it shall not be cut off, that is, though it shall meet with great persecutions, ver. 10. and death itself, yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all. So here, speaking of the flourishing condition of the Christian Church, reviving after all its persecutions and corruptions to a state of tranquility and purity, On these, saith he, the second death hath no power, that is, they have not incurred that utter excision (having their part in the first resurrection) but they shall be Priests to Christ and God, and reign, &c. that is, have a flourishing time of Christian profession for that space of a thousand years. So in the 14. ver. where death and hades are cast into the lake of fire, that is, death and the state of mortality utterly destroyed, ( O death, I will be thy death, ) it is added, this is the second death, that is, mortality is utterly destroyed, there shall now be no more death, that life shall be eternal: so c. 21. 8. the lake that burneth with fire and brimstone (the utter irreversible destruction, such as fell in Sodom, called 〈 in non-Latin alphabet 〉 eternal fire, utterly consumptive) is called the second death, into which they are said to go that are never to appear in the Church again. And though in these different matters some difference there must needs be in the significations, yet in all of them the notion of utter destruction, final, irreparable excision, may very properly be retained, and applied to each of them.

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

To the smae purpose see Eusebius Eccles. Hist. l. 19. c. 1. But then, after that the Emperors were Christian, Heathenism still continued in Rome and in the Empire, in some degree (see Note on ch. 17. f.) till by the coming of the Goths and Vandals and Huns, under Alaricus, Gensericus and Attilas, the city and Empire of Rome was, all the heathen part of it, destroyed, and Christianity fully victorious over it. And if this be the beginning of the binding of Satan, and caststing him into the abyss, then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the war between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion, and the Huns under Attilas (in which 162000 were killed) being An. Chr. 451. the greatest slaughter that hath ever been read of, as it is described by Jornandes, a little river being by the blood of the slain raised, saith he, into a torrent. Agreeable to this double beginning may be assigned a double end of these thousand years. For if the letting loose of Satan here were at the rising of the Ottoman family, and bringing Asia and Greece to Mahomedisme, that will be about the year 1310. and so about a thousand years from Constantine 's Edict: But if it were at the Turks taking of Constantinople (mentioned here ver. 9.) and turning the Temple of Sophia to Mahomedane worship about the year 1450. then will that be about a thousand years from the sacking of Rome by Gensericus. But the former of these interpretations is most sit for the place, that from Constantine 's Edict to the planting of Mahomedisme in Greece by Ottoman. For the taking of Constantinople is mentioned after this letting loose of Satan, and therefore is not itself in any reason to be defined that point of time wherein he was let loose, but rather that other wherein Mahomedisme began to prosper; for then the Christian religion fell under heavy persecutions again, which is contrary to the Martyrs living and reigning (as it hath been explained to signify Note a. &c. 1. e.) which was to last for the whole thousand years; and did so in the former account, but wants seven-score years of it in the latter. I can foresee but one objection against this beginning of the thousand years from Constantine, and that is the practices of Julian against the Christians, which soon followed Constantine's favor to them; which may consequently be thought irreconcilable with the truth of this prediction thus interpreted, the peace of the Church, and cessation from persectuion for that space. But to this the answer will be easy, that Julian, although himself an Apostate, was yet for some time so far from attempting to presecute the Christian religion, that he chose rather to dissemble his own, and to make as if he were a Christian. So saith Asterius that lived in his time, Hom. 3. de avarit. 〈 in non-Latin alphabet 〉 , &c. He put off the vizard of the Christian, and laid open the scene, by drawing the curtain, which he had a long time kept close: and to that purpose Epiphaniae festo templum Christianorum ingressus est, solenniter numine invocato, he went to the Christians Church at their Christmas festivities, and solemnly join'd in the service, saith Ammianus Marcellinus. After, when he came to put off the disguise, and to appear, as he was, an enemy of the Christians, yet this he did more by subtlety then violence, art potius quàm potestate, he made use of art more then power, saith Orosius l. 7. c. 30. as all writers both profane and Ecclesiastical acknowledge. All that Ammianus mentions of his cruelty, is that he permitted not the schools of Grammar or Rhetoric to be open for them, Inter quae erat inclemens, quod docere vetuit Magistros Rhetoricos & Grammaticos Christianos, ne transirent à numinum cultu, One of his faults was his cruelty to the Christians, that he forbad the Masters to teach them, for fear they should forsake the worship of the gods, li, 25. to which the Christian writers add, that he admitted them not into the army, not offices, nor to honors. Ut negaretur fides Christi, honoribus magis provocare, quàm tormentis cogere studuit, That the faith of Christ might be denied, he more endeavored to provoke men by honors, then to constrain them by torments. Oros. l. 7. c. 30. So Asterius, Hom. 3. de avarit. speaking of his Apostasy, adds, 〈 in non-Latin alphabet 〉 , many advantages were proposed to them that would do the same: And again, 〈 in non-Latin alphabet 〉 ; How many receiving the bait of dignities swallowed down the hook of Apostasy? 〈 in non-Latin alphabet 〉 , &c. pointed at as traitors, and those of Christ, for a little money. Militiae cingulum non dari nisi immolantibus jubet, procurationem provinciarum jurísque dicendi Christianis statuit non debere committi, ut pote quibus etiam lex propria gladio uti vetuisset, He would not allow the military girdle to be given to any that did not sacrifice, permitted not the government of the provinces, or making of laws, to be committed to the Christians, objecting that their own law forbad them to use the sword, Ruffin. Eccl. hist. l. 1. c. 32. To the same purpose 'tis thought it was that he promoted the building of the Temple of the Jews at Jerusalem, but God permitted not that to prosper; but as Ammianus. l. 23. confesseth, metuendi globi flammarum prope fundamenta crebis insultibus crumpentes fecere locum exustis aliquoties operantibus inaccessum, hócque modo elemento obstinatiùs repellente, cessavit inceptum, Great flames oft broke out near the foundations and burnt the workmen, and kept them off, and so the fire obstinately resisting, the attempt was given over. And Ruffinus 's observation is very pertinent to this whole matter, l. 1. c. 32. Proficiebat quotidie in hujuscemodi legibus exquirendis, quibus et si quid versutum vel callidum, tamen quod minus videretur crudele, decerneret, He daily sought out new laws, wherein though he showed great subtlety of invention and cunning against the Christians, yet he abstained from all that might have any show of cruelty. And though S. Jerome, Theodoret and others affirm of him that at his expedition against the Persians he vowed to offer up to his gods the blood of the Christians, in case he returned conqueror; yet we know that God so disposed, that he was wounded and died in that expedition, and that in the prime of his strength at one and thirty years old, and as Orosius saith, Deus impia consilia impii morte dissolvit, God brought the wicked counsels to naught by the death of this wicked man. And accordingly Athanasius is said to have foretold of him in these words, comforting the Christians who feared a persecution, Nolite, ô filii, conturbari, nubecula est & cito pertransit, Be not troubled, it is a little cloud and passeth away quickly, Ruffin. l. 1. c. 3. 4. And a Christian being asked by Libanius, Julian 's instructer, what the carpenter's son was a doing, answered that he was making a coffin for Julian: Which befell him so soon after, that S. Jerome on Habakkuk c. 3. relates a speech of a witty heathen on occasion of Julian 's death; How, said he, do the Christians say of their God that he is patient and longsuffering, whereas by this Emperor's death it appears that he could not defer his indignation, ne modico quidem spatio, for the least space: Nihil iracundins, nihil hoc furore praesentius, said he, There could not be greater and more sudden anger and fury expressed. And although Athanasius himself was by him designed to the sharpest part of persecution, yet God was pleased to aavert it from him, as Ruffinus relates the story l. 1. cap. 34. And when at last upon occasion of the removal of the body of the Martyr Babylas, he commanded the Christians to be seised on and punished, the story mentions none but only Theodorus, a young man, that suffered by it, who sang all the while under the tormentor, and complained when his punishment was at end, that he was a looser by his release. See Ruffinus, and Socrates, and Theodoret. By all which appears the power and fidelity of God in making good this promise of his to the Christian Church, and restraining this Apostate's malice from disquieting the Church, and so it is a very great and convincing argument for the truth of this interpretation, rather then an objection against it. Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries, I must expect this objection and suggestion of their against it; 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church; and 2 ^dly , that it was delivered down from the Apostles, and that Justin Martyr hath affirmed the former of all Orthodox men in his time, and Irenaeus produced testimonies of the latter. For the testimony of Justin Martyr, it is true that he hath these words of this matter, 〈 in non-Latin alphabet 〉 , but I and many others are of this opinion; and again, 〈 in non-Latin alphabet 〉 , I and as many Christians as are orthodox in all things. From hence indeed it is rightly concluded, that Justin was himself of this opinion, and some, nay, if we believe him, many others with him. But that either this was the uncontradicted doctrine of the Church in his age, or that Justin saith it was so, is falsely collected from hence. For first, they are the plain words of Justin p. 306. b. 〈 in non-Latin alphabet 〉 , I have signified to you that many do not acknowledge this doctrine (of Christ's reigning here a thousand years) and those Christians of pure and pious opinion and judgment; and that either the 〈 in non-Latin alphabet 〉 should against consent of all Copies be turned into 〈 in non-Latin alphabet 〉 , or that the 〈 in non-Latin alphabet 〉 not should be left out, were a bold Criticisme, and of very ill example to the evacuating the force of all testimonies, (making men's words mutable into the direct contradictory) and beside would render it a very perplexed period. Secondly, it appears by Trypho, that he thought Justin had equivocated in telling him he believed it, upon this ground, because other Christians were not of this opinion. Hereupon the saith to Justin, 〈 in non-Latin alphabet 〉 , tell me truly whether you are sincerely of that opinion, 〈 in non-Latin alphabet 〉 and Justin answers, that he would not say it, if he had not thought it, and thereupon repeats his having told him, that he and many others were of that opinion, and promises to write a book of this disputation, and confess it to others as well as him; and adds that he means not to follow men and their doctrines, but God: which argues his acknowledgment that the opinion was not uncontradicted by men, nor generally consented to by Christians. Thirdly, those words which seem most to the contrary, 〈 in non-Latin alphabet 〉 , but I and as many as are Orthodox in all things, will not come home to the proving anymore then this, that he was of this opinion, and some others in all things consenting with him. For it being supposed that he was of that opinion, it cannot be expected of him that he should affirm any, that held it not, to be of right opinion in all things. Fourthly, it appears that he speaks of three sorts of men; the first that denied both the Resurrection and the thousand years, and those he calls 〈 in non-Latin alphabet 〉 , nominal Christians, Atheists, impious, heretical leaders; the second that acknowledged the Resurrection, and denied the Millennium, and those are contained under Christians of pure and pious opinions; the third that held and maintained both, as himself and many others, and ( if there were, or) as many as were Orthodox in all things, that is, that in his opinion were such. As for Irenaeus, 'tis true, he sets dow the doctrine of the Chiliasts for a tradition, but withal renders an account of his doing so, Presbyteri qui Johannem viderunt meminerunt audisse se ab eo, & haec Papias Johannes auditor, Polycarpi contubernalis, vetus home, testata reliquit, The Elders that saw John, remember that they heard this of him, and Papias, S. John' s auditor, that dwelt with Polycarp, an ancient man, left these things testified. By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias, who hath not been a person of any reverend authority in the Church of God. And indeed upon the same grounds Irenaeus takes up another opinion, and mentions it as a tradition too, (which is sure far enough from being tradition, or true) that Christ lived till betwixt 40 and 50 years old, for which he voucheth Scripture, and the authority of omnes Seniores, all the Elders, qui in Asi apud Johannem discipulum Domini convenerunt, that were in Asia with John, who, saith he, witness that John delivered this to them, and farther, that they that saw the other Apostles, heard the same of them, and bear witness of such a relation. Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus, that lived not much above an hundred years after S. John, and opposed himself directly against it: and though some others were otherwise minded, yet was this doctrine of the Chiliasts condemned by the Church, and some that time, all accounted Heretics that maintained it.

[ f] V. 8. Gog and Magog ] What is meant by Gog and Magog must first be fetched from the prophecy of Ezekiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified, as having the dominion of Syria and Asia both: see the Learned H. Grotius on Ezekiel. Answerable to this is it that Gog • should here signify the Lydian Asia or Lydia, and the neighbouring regions, the Princes whereof are called Gygae, which is lightly deduced from hence. And so in the collection of the Sibyllin oracles, Lydia and Pamphylia are expressed to be the interpretation of Gog. And by this the Ottoman family is fitly described, not only in respect of their malice & mischief wrought on the people of God, which makes the resemblance betwixt them and Antiochus complete (see c. 14. note c.) but because they first showed themselves in Lydia, and so peculiarly may be called Gog. By Magog Syria is meant, or indeed, in a greater latitude, Scythia, as S. Jerome affirms from the Jews, on Ezech. And so saith Josephus, 〈 in non-Latin alphabet 〉 , The people of Magog are called by them Scythians. By these two together the Ottoman family seems to be signally meant, of which was Mahomet the second, who besieged, and after fifty or, as Crantzius saith, sixty six days siege, took Constantinople, the seat of the Eastern Empire, called from thence new Rome, and of the principal Patriarchate there, and converted their chief Church, Templum Sophiae, the Temple of Wisdom, into a Temple for Mahomedan worship, and this, as Leunclavius 's Annals, as Crantzius, and other the most diligent Chronologers set it down, Ann. Dom. 1453. a thousand one hundred twenty two years after the building of it (and changing the name from Byzantium ) by Constantine. Of this see Aeneas Sylvius Europ. c. 3. and 7. and Ep. 131, 155, 162. who by what he saith of it out of ancient writers, viz. that when it was in its flourishing condition, they that saw it looked upon it ut deorum potiùs in terris habitaculum, quàm Imperatorum, as an habitation of the gods on earth, rather then of the Emperors, affords us one farther reason why it is here called 〈 in non-Latin alphabet 〉 , the beloved city, (and so also in respect of the ancient learning preserved there, which made all men prize it) as its being an eminent Christian city, gives it the title of 〈 in non-Latin alphabet 〉 the camp of Saints.

CHAP. XXI.

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

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

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

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

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

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

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

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

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

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

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

[Paraphrase] 6. And he farther said unto, me Here is an end of the former state of Idol-worship, persecution, &c. (see c. 16, 17.) or, This I have done by my eternal power, and now everyone that will shall have a free exercise of Christianity, without anything done by him to purchase or contribute toward it, without anything of inconvenience suffered by it.

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

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

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

[Paraphrase] 8. But for the false, apostatizing, cowardly Gnostics, notable for so many ill qualities, abominable villainies of lust, bloodiness, persecuting of the Orthodox pure Christians, adultery, sorcety, idol-worship, deep dissimulation, and lying, and falsifying, yea perjuries, and all such as they were, they shall utterly be turned out of the Church (see note on c. 20. d.) not to appear anymore among the Christians.

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

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

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

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

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

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

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

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

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

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

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

[Paraphrase] 14. And the wall which encompassed the city (as that Ezek. 40. 5. round about the house) that is, the Christian faith or doctrine, was built or founded upon the preachings of the twelve Apostles of Christ.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.]

[Paraphrase] 15. And that angel with me had a reed in his hand, c. 11. 1. to measure all these, and give the dimensions of each, as things that were like to continue for long use (whereas that which was likely to be soon taken away, was not to be measured, c. 11. 2.)

16. And the city lieth four-square, and the length is as large as the breadth, and he measured the city with the reed twelve thousand furlongs: the length, and the breadth, and the height of it are equal.]

[Paraphrase] 16. And the city or church being in the figure of a cube (an equable, stable figure) having every way the same dimensions, was both in length and breadth twelve thousand furlongs (by the length noting the duration of it, by the breadth the extent of its circuit) and the height was equal to the length and breadth of it, noting the flourishing condition of it equal to the extent and duration.

17. And he measured the wall thereof an hundred and forty and four cubits, according to the [note f] measure of a man, that is, of the Angel.]

[Paraphrase] 17. And the wall (that is, the Christian faith or doctrine) which surrounded and enclosed the city, was an hundred forty four cubits in compass, that is, twelve times twelve cubits, allowing an equal proportion to every of the twelve Apostles (the foundations of this wall, v. 14.) in the planting that faith, building that wall. And the rod v. 14. by which he meted all this, was a pole of six foot long, equal to the stature of the Angel that appeared to me, that is, of a man, Ezek. 40. 3.

18. And the building of the wall of it was of Jasper, and the city was pure gold, like unto clear glass.]

[Paraphrase] 18. And the matter of which this wall was made was Jasper, a very precious and durable stone, (see c. 4. 3.) noting the several ingredients in the Christian faith to be such, precious precepts, (a gracious yoke) promises of great fidelity, sure to be performed and such as all eternity is concerned in; and the Church itself a society of holy men, observable for sincere conspicuous purity, such as God, who sees to the bottom of the heart, acknowledges and approves, and such as men may behold and glorify God for them, in both respects expressed here by gold and glass; gold in respect of the purity and value in the sight of God, and glass in respect of the transparency of it discernible both to God and man: see Tobit 13. 16.

19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was Jasper, the second Sapphire, the third a Chalcedonie, the fourth an Emerald,

[Paraphrase] 19. And the Apostles, which planted this faith; were represented in a most glorious manner, by all the most precious things imaginable, (see Tobit 13. 17. and Ezech. 28. 13.) the several intimations of each of which might have somewhat of propriety to each of the Apostles, but will hardly be appliable with any certainty, but all together certainly note that which is most precious, and signify their memory (as themselves in their life-time) to be such in the Church of God, and anything was taught by them to be accepted with veneration.

20. The fifth Sardonyx▪ the sixth Sardius, the seventh Chrysolite, the either Beryl, the ninth Topaz, the tenth Chrysoprasus, the eleventh a Jacinth, the twelfth an Amethyst.]

21. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass.

[Paraphrase] 21. And the governors of the Church, which had the power of admitting into the Church, or casting out of it, v. 12. were each of them represented as very estimable precious persons; and the streets of the city, that is, the assemblies or congregations of Christians in the Church, were like gold and glass, (as before v. 18.) for purity of life and conspicuousnesse of it, and even to God that looked through the bottom of it, approvable.

22. And I saw no Temple therein, for the Lord God almighty and the Lamb are the Temple of it.]

[Paraphrase] 22. And there was liberty to serve God in every city and place, and not as it was wont among the Jews, only at Jerusalem, but wheresoever Christians met together, or in every man's own recesse, they offered up prayers to God, and God in Christ was in the midst of them, especially in the Christian Churches set apart for God's peculiar service in every city and town, and not only in someone place for all to resort to.

23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.]

[Paraphrase] 23. And there was no need of sun and moon, new ways of revelations for the enlightening this Church, for God by coming down, and pitching his tent (being in our human nature present here) upon the earth, hath planted the faith entirely, and so his doctrine is the full light of his Church, the rule of all our faith, and so there is no need of any additions, or new revelations.

24. And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it.]

[Paraphrase] 24. And all the people of the world, that come to any sense of their Idolatries and sins, by all God's judgments fallen upon them, shall be content to live strictly according to this rule, (Isa. 60. 3.) and the Kings of the earth, (see. Isa. 49. 23.) the highest in all sorts of power, and learning, &c. will submit themselves to it, and be glad to be members of the Church, and do their best to support it, and endow it with the riches of this world.

25. And the gates of it shall not be shut not be shut at all by day, for there shall be no night there.]

[Paraphrase] 25. And there shall be a most ready hospitable reception at all times, for all that will come in to the faith by amendment of life.

26. And they shall bring the glory and honor of the nations into it.]

[Paraphrase] 26. And the Gentiles of other parts that are not subject to the Roman Empire, shall come in to the Church, and contribute their best to the flourishing of it, by endowing of the Church (which is ordinarily meant by honor, see Col. 2. note i.)

27. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, and maketh a lie, but they which are written in the Lambs book of life.]

[Paraphrase] 27. And this shall generally be done by all that have any resolution of living purely and godly, and only they shall be kept out which are immersed in all filthiness, and abominable, unnatural, vicious practices, and in all kind of unjust dealings, (for such cannot by the laws of baptism be received, and such will not desire to undergo Christ's discipline.)

Annotations on Chap. XXI.

[ a] V. 1. New heaven and new earth ] That heaven and earth signify no more then the world, hath been shown in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth, instead of the old, which is put away, must signify no more than a new world. And this in the prophetic style is most proper to denote a flourishing state and condition of the Church, as there in S. Peter the new heaven and new earth wherein dwelleth righteousness, is a pure Christian Church planted by Christ, instead of the old Judaical mode; but this here with some difference, noting the flourishing condition of it, in opposition to the former persecutions it was under, the change consisting in that. And this from Isai. 65. 17. where, creating new heavens and new earth, is sending the Jews a joyful deliverance, and that a very permanent one, ch. 66. 22. To which is appliable that of the Jews, who say that whensoever 〈 in non-Latin alphabet 〉 the new song is mentioned, 'tis meant of the future age, that of the Messias, (so R. Solomon on Psal. 96. 1.) and R. Gaon renders the reason, because there shall be a new heaven and a new earth.

[ b] V. 2. New Jerusalem ] The true meaning of the new Jerusalem mentioned here, ver. 2. and again with the addition of holy, and the glory of God upon it, ver. 11. will be a key to the interpreting this chapter. That it signifies not the state of glorified Saints in heaven, appears by its descending from heaven in both places, (and that, according to the use of that phrase, ch. 10. 1. & 18. 1. as an expression of some eminent benefit and blessing in the Church) and so it must needs be here on earth; and being here set down with the glory of God upon it, it will signify the pure Christian Church, joining Christian practice with the profession thereof, and that in a flourishing condition, expressed by the new heaven and new earth (see Note a.) In this sense we have the supernal Jerusalem, Gal. 4. 26. the new Jerusalem, Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God, and the name of the city of God, the new Jerusalem, which there signifies the pure Catholic Christian Church. To which purpose it is observable, that Eusebius in the setting forth the flourishing of the Christian Church in Constantine 's time, particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem, saith of it, that it was 〈 in non-Latin alphabet 〉 (I should think it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the new Jerusalem, concerning which the holy Scriptures prophesying by divine Spirit do sing many things, l. 3. De vit. Const. c. 32. Where there is little doubt but this book and place of this prophetic Revelation is referred to by him wherein this new Jerusalem is so magnificently set out: And though his application of it to the building of that Temple at Jerusalem (both there and before, 〈 in non-Latin alphabet 〉 ) be somewhat too much restrained, yet the time of Constantine is perfectly agreeable to the notion which we have given of it; and the flourishing condition of Christianity, not only at Jerusalem (of which the building that Temple was an instance) but over the whole habitable world (the full importance of it) is not any way excluded by this stricter accommodation of his, but is rather evidenced by these passages to have been the interpretation affixed to this prophecy in those times wherein he wrote. The only difficulty remaining will be, whether this Vision being here placed after that other of chap. 20. concerning the thousand years, and the Turks invasions of the Church, it be here set to signify any new change after that, founded in the destruction of the Mohammedans, ch. 20. 9, 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down, ch. 20. 4, 6. And this latter may safely be pitched upon, notwithstanding the placing of it after. For that which hath been observed of Joseph concerning the King 's dreams, Gen. 41. 32. that the two dreams being to one purpose v. 25. 'twas doubled, to show 'twas established by God, so it hath been ordinary with the Prophets in the Old Testament, and oft exemplified here, that two Visions should belong to the same matter. And this here very pertinent to the one design of all these Visions, to fortify the seven Churches of Asia, by foretelling largely the flourishing condition to which God should at last advance the Christian Church, which being but briefly pointed at in the former chapter (and that with a mixture of the contrary) and only the space of it for the thousand years particularly and punctually insisted on, 'twas here fit to be more largely and rhetorically set down, being a thing of so great importance. That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecy of old Tobit before his death, ch. 14. 6, 7. where the third great period prophesied of by him is expressed by the building up Jerusalem gloriously (of the former see Note on Mat. 24. c. and the Praemon. ) the beginning of which is the conversion of the Gentile world, and their burying their idols, ver. 6. (which was the sum of these former Visions, ch. 18.) and then follows, all nations praising the Lord, all people confessing God, and the Lord's exalting his people, and all those that love the Lord our God in truth and justice shall rejoice, showing mercy to our brethren, a state of flourishing piety, magnifying, blessing, praising God, and of charity and mercy to all men, which is the sum of this ensuing Vision, and (as that there, so here) the conclusion of all.

[ c] V. 3. Behold the Tabernacle of God ] The meaning of this phrase, 〈 in non-Latin alphabet 〉 behold the tabernacle of God with men, will easily appear by remembering the affinity of the 〈 in non-Latin alphabet 〉 tabernacle, and the Schechinah, appearance or presence of God, called here ver. 11. 〈 in non-Latin alphabet 〉 glory, and oft elsewhere. God is wont to be said in Scripture to be present where his Angels appear; accordingly the Pictures of the Cherubims in the Tabernacle, and after in the Temple, were notes of his peculiar presence there. And so both the Jewish Temple and Christian Church having the promise of God's peculiar presence, is fitly styled his Tabernacle here and ch. 13. 6. and elsewhere his house, both in the same sense, a tabernacle being but a moveable house. And then behold the tabernacle of God with men, is no more but an interpretation of that which was represented in this Vision, viz. that hereby was noted the Church of Christ, whose title is Emmanuel, God with us, or God with men, God incarnate; and the 〈 in non-Latin alphabet 〉 behold, is a determination of it to what went immediately before, thus, The bride adorned for the husband, is the Christian Church (see ver. 9.) And then the promise that follows, he will dwell with them, &c. is his marrying, and endowing, and living, and dwelling with this spouse, that is, continuing his favor and love and protection to the Church, as long as that continues faithful to him, performs the duties of a wife, obedience and fidelity to the husband. And then consequent to that mercy and protection is the cessation of persecutions that follows, 〈 in non-Latin alphabet 〉 , and he shall wipe every tear from their eyes, &c. remove all cause of sorrow from the Christians.

[ d] V. 8. Fearfull ] The 〈 in non-Latin alphabet 〉 cowardly here, which are set in the front of all these sins, denote the renouncers of Christ in time of persecution, set opposite to persevering Christians, v. 7. and here clearly signify the Gnostics, or such as they were, whose position it was, that 'twas an indifferent, and so a lawful, thing to forswear Christ in time of persecution, and to sacrifice to Idols (here also noted by idolatry. ) They are farther expressed by 〈 in non-Latin alphabet 〉 unfaithful, that fall off from Christ; and more especially by 〈 in non-Latin alphabet 〉 detested, and 〈 in non-Latin alphabet 〉 fornicators, and 〈 in non-Latin alphabet 〉 sorcerers, &c. see Note on ch. 2. b. &. ch. 9. c. & 1 Joh. 4. a. So Tertullian interprets it in Scorp. contra Gnost. c. 12. Inter reprobos, imo ante omnes, timidis, inquit, particula in stagno ignis, Ap. 21. among the reprobates, yea before all them, the cowardly have their portion in the lake of fire.

[ e] V. 10. City ] That the City is the Church is most evident in this Vision, being before called the holy City, the new Jerusalem, ver. 2. Now the wall is that which encompasseth the city, keeps all out which are not thought fit to be admitted, and guards and secures the city. And to this the Christian doctrine is perfectly answerable: none are to be admitted or continued there which do not acknowledge that; and so this likewise defends and fortifies the Church from the invasion of Heretics. And he that teacheth any other doctrine, let him be Anathema. As for the 〈 in non-Latin alphabet 〉 , greatness and highness of this wall, that signifies the excellence and even divinity of this doctrine, admirable precepts, divine and heavenly promises. And as this is a defensative to the city, so the foundations thereof are the several preachings of the Apostles in all their travails, which being the same in all places, this one wall is said to have twelve foundations, ver. 14. and on them the names of the twelve Apostles of the Lamb, to signify those doctrines that are not thus founded on their preaching, either by word of mouth, or by writing deduced from them, not to be fit for reception in the Church.

[ f] V. 17. Measure of a man ] That 〈 in non-Latin alphabet 〉 , the measure of a man, refers here to the stature of a man, appears most probable by the addition of 〈 in non-Latin alphabet 〉 , that is of an Angel. For as here the person seen in the Vision was an Angel, ver. 9. so Ezech. 40. 3. where there is mention of this measuring reed, it was shown him by a man whose appearance was like the appearance of brass, that is, a man in a glorious appearance, such as Angels used to appear in. And then the 〈 in non-Latin alphabet 〉 or measure must refer, not to the cubit, immediately precedent, but to the 〈 in non-Latin alphabet 〉 or reed, ver. 15. noting that reed by which he had measured the city to be about six foot long, and so the measure or stature of a man, or Angel in human shape, as now he appeared unto him. That the reed or pole was of this size, that is six foot long, may be concluded from Ezech. 40. 5. There, as here, was a man with a measuring reed, ver. 3. and that reed was six cubits long, but that cubit not, as 'tis ordinarily counted, a foot and a half, but as it is taken by the measure of that bone which gives the denomination; 〈 in non-Latin alphabet 〉 , a cubit is the distance from the elbow to the wrist, as Aristotle and the Anatomists determine, which is in well-proportioned bodies the sixth part of a man's stature. And that this was the acceptation of 〈 in non-Latin alphabet 〉 , as among the Grecians so among the Hebrews, appears by the account of Josephus De bell. Jud. l. 〈 in non-Latin alphabet 〉 c. 〈 in non-Latin alphabet 〉 where having made the wall to contain 90. turrets, each of them 20. cubits long, and the space betwixt each to be 200. cubits, (which must conclude the circuit of the wall to be 19800 cubits) he adds, 〈 in non-Latin alphabet 〉 , the whole compass of the city was thirty three furlongs: which concludes the allotment of 600. cubits to every furlong; and that we know among the Greeks contained 600. foot. So that the cubit is no more then a foot, or the sixth part of a man's stature. So when Solinus saith of the walls of Babylon, quorum altitudo ducentos pedes detinet, that they were two hundred foot high, and so Pliny, Orosius saith they were fifty cubits broad, altitudine quater tantâ, four times as high, that is two hundred cubits; and so saith Herodotus, 〈 in non-Latin alphabet 〉 , the height was two hundred cubits. That all this measuring of the city is mystically to be understood, and not literally, there is no doubt; but what the mystery is will not be obvious to determine. This may perhaps be it; that the considering or pondering, that is measuring of the Church, the duration, the extent, the flourishing of it, here described, as also of the walls thereof, the Christian saith, is the work, delight, desire of Angels, one of the number of those things which the Angels desire to look into, 1 Pet. 1. 12. Eph. 3. 10, 18, 19.

CHAP. XXII.

1. AND he shown me [note a] a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.]

[Paraphrase] 1. And in the same vision I farther saw, by the Angels showing me, or pointing to it, a font, or baptistery, to which they that were admitted were bound to undertake all purity of living, and the power of admitting to that was entrusted to the Governors of the Church, by Christ communicated to them.

2. In the midst of the [note b] street of it and [note c] on either side the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and [note d] the leaves of the tree were for the healing of the nations.]

[Paraphrase] 2. And I saw also a place for Christian assemblies; and betwixt that and the font was the tree of life planted, noting these two to be great obligations, and advancers of piety in men's hearts, such as should bring forth all manner of fruits of holiness at all seasons. And the visible outward profession and form of piety in the Church (perhaps discipline, and government, and ceremonies instituted in it) were to be of great use, as to attract others and bring them into the Church, so to keep men in a good healthy state of soul, or reduce and restore them that are fallen from it.

3. And there [note e] shall be no more curse, but the throne of God and of the Lam ^b shall be in it, and his servants shall serve him.]

[Paraphrase] 3. And for notorious sinners, such to whom the censures of the Church belong, they shall not be permitted to continue in it; for the Christian judicatures shall never cease, or be turned out of it, for the space of the thousand years, (as many other governments have failed) and all Christians will submit to it.

4. And they shall see his face, and his name shall be in their foreheads.]

[Paraphrase] 4. And such as do so shall have the favor of God, and shall be accounted true Christian servants of his.

5. And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign forever and ever.]

[Paraphrase] 5. And in this Church of Christ there shall be no more sadness or darkness, no want of refreshment of comfort, God shall be all in all unto them: and they shall never fail to enjoy this felicity of cheerful Christian living, this freedom of serving God, &c. expressed by being Kings, see note on ch. 1. d. and by reigning with Christ, ch. 20. 4.

6. And he said unto me, These sayings are faithful and true. And the Lord God of the holy prophets sent his Angel to show unto his servants the things that must shortly be done.]

[Paraphrase] 6. And the Angel then began to conclude and fold up his discourse to me, and to sum up what I had seen in this vision, telling me, That all this, as strange and glorious as it was, should certainly come to pass, and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation, by way of vision, of those things that were speedily to commence, and one after another to come to pass.

7. Behold, I come quickly: Blessed is he that keepeth the sayings of the prophecy of this book.]

[Paraphrase] 7. And this consideration of the speediness of the completion of these prophecies, that of the prosperity of the Church under the Christian Emperors and Kings within 250 years, but of those that concerned the destruction of the Jews and Gnostics, the present enemies and persecutors of Christians, everywhere called the coming of Christ, (see note on Mat. 24. b.) now immediately approaching, is of so important consideration to everyone who now lives in the Christian Church, that as 'tis the only way to felicity for a man to guide his actions by the contents of this prophecy, so 'twill go very ill with him that doth not.

8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel which shown me these things.]

[Paraphrase] 8. And I that write all this book of visions, by way of Epistle to the seven Churches of Asia, am that very person that saw and heard all that is here set down: And when I did see them and hear them, I was so transported with the joyfulness of the matter of them, that I did in expression of a true sense of that benefit, perform a most humble obeisance to him that had been the messenger to convey it to me: see ch. 19. 10.

9. Then saith he unto me, See thou do it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God.]

[Paraphrase] 9. But he would not permit me, saying, I am but a fellow-servant of thine, and but equal to the other prophets which are thy brethren, (thou thyself being such an one by being an Apostle, see ch. 19. 10.) and they that live Christianly, and persevere in the faith of Christ against all temptations, according to the design of this book, are absolutely such as I am, the servants of God also. Let God have the thanks and praise of all that shall be done, and of all that is now revealed to thee.

10. And he saith unto me, Seal not the sayings of the prophecies of this book, for the time is at hand.]

[Paraphrase] 10. And then, methought, Christ himself said thus unto me, Seal not, shut not up this prophecy (as sealing is opposed to leaving open and legible, Isa. 29. 11.) Lay it not up as a thing that only future ages are concerned in: For the time of the completion of a great part of it is so immediately at hand, that 'tis fit the prophecy should be open, for all to see and to observe the completions of it.

11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.]

[Paraphrase] 11. And now the had and good shall come to receive their sentence: there remain not now anymore seasons of working changes on any, but he that is now an impenitent persecutor of Christianity, an impenitent carnal Gnostic, is like suddenly to be taken and dealt with accordingly: and on the other side, he that hath held out constant for all those terrors and persecutions, and deceits of carnal sins, is suddenly to receive the fruits and reward of it.

12. And behold, I come quickly, and my reward is with me, to give every man according as his work shall be.]

[Paraphrase] 12. And I shall not now make any longer delays (as hitherto hath by some been objected against the fidelity of my promises, 2 Pet. 3. 9.) but hasten to reward every man according to his works, both good and evil.

13. I am Alpha and Omega, the beginning and the end, the first and the last.]

[Paraphrase] 13. I am the eternal God, that have descended so low to the very death of the cross, and having been myself tempted, am sure not to leave you in calamities; I am able to perform my promise, and shall not by any means be hindered from it.

14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.]

[Paraphrase] 14. Thrice happy are they that receive the faith of Christ, and live according to those rules of piety mentioned, ver. 2. and live quietly and Christianly in the Church.

15. For without are dogs, and sorcerers, and whoremongers, and murderers, and Idolaters, and whosoever loveth and maketh a lie.]

[Paraphrase] 15. Out of which all profane wicked persons are to be ejected; such are the Gnostics, which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians, and are over and above sorcerers professed, and guilty of all filthy pollutions, bloodily minded, guilty of Idol-worship, and hypocritical treacherous persons (see ch. 21. 8.) and so are but false equivocal members of Christ's Church, and shall have no part of the benefit of Christians.

16. I Jesus have sent mine Angel to testify these things unto you in the Churches: I am the root and the offspring of David, and the bright and morning star.]

[Paraphrase] 16. I Jesus have sent unto thee my Angel, with all these visions concerning the seven Churches, and all other passages concerning the universal Church of God. I am he that am known by the Prophets by these several titles, The root of Jesse, The son of David, (and therefore can bring down the mightiest Kings, as David did) The star that ushers in the day, all lightsomeness and cheerfulness into the world, (see ch. 2. note o.)

17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely.]

[Paraphrase] 17. And the Spirit of God that dwells in the Church of Christ, and adorns and sets it out, fits it as a bride for Christ, and the Church, the Bride itself, calls to every man to consider his own safety, so far as to make hast to come into the number of these faithful servants of Christ. And let everyone that heareth these visions say the same, seeing that important advantages of it, and dangers of the contrary: and whosoever will, may have a cheerful admission to it, and to that refreshing assistance of grace and pardon of sin that is reached out there.

18. For I testify unto every man that heareth the words of the prophecy of this book, [note f] If any man shall add unto these things, God shall add unto him the plagues that are writ en in this book.]

[Paraphrase] 18. As for all those to whom this prophecy shall come, I conjure them all that they change not a tittle of it, and withal that they look upon it as the last authoritative prophecy that is likely to come from heaven, to be a rule of faith to the Church. What is here said, is decreed and settled immutable; no man shall be able to avert it: and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions, God shall bring on him the judgments that are here denounced against God's greatest enemies.

19. And if any man shall take away from the words of the book of this prophecy, God shall take his part out of the book of life, and out of the holy city, and from the things which are written in this book.]

[Paraphrase] 19. And so in like manner, whosoever shall derogate anything from the authority of this prophecy, or take out any part of it, or occasion men's not receiving the admonition of Christ here contained, in every part thereof, God shall cast him off, throw him out of the Church, account him uncapable of all the blessings which are here promised to the faithful Christians.

20. He which testifieth these things, saith, Surely I come quickly, Amen. Even so, come Lord Jesus.]

[Paraphrase] 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them (see note on Mat. 24. b.) and that infallibly. And the writer hereof in the name of all faithful Christians gives his acclamation, Be it so, Lord Jesus, be it so.

21. The Grace of our Lord Jesus Christ be with you all. Amen.]

[Paraphrase] 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation, The grace, mercy and goodness of our Lord Jesus Christ be with you all. Amen.