Commentary on Revelation

LECTURE I.

LECTURE II.

WE heard of the Persons from whom: follows now these to whom the Epistle is sent, to wit, the seven Churches in Asia ; and they are particularly named, v • r. 11. and are several times spoken of in the two Chapters following: Therefore, at the entry, we shall speak to a doubt or two concerning this inscription to them.

Quest. 1. Why is this Revelation, in form of an Epistle, sent to particular Churches, rather than to the Whole Church? 2. And why is it sent particularly to the seven Churches in Asia? 3. Why are they styled seven Churches, and not one Church.

To the first of these: Though it be sent to particular Churches; yet, this excludes none from the use of it to the end of the world: for, though many particular Epistles, as the Epistles to the Romans, Corinthians, Galatians, &c. be directed to particular Churches; yet, the benefit of the Word contained in them extendeth to all Believers in all ages, as well as to them to whom they were directed: So, those particular Epistles, directed to the seven Churches in Asia, in the 2. and 3. chapters, are useful and behooveful to all the Churches of Christ in the like cases, as if they had been particularly directed to them: therefore is that Word cast to, in the close of each of those Epistles, Let him that hath a • • ar, hear what the Spirit saith to the Churches. 2. As to the general subject matter of this Book. It concerns not those particular Churches, more than others, as we told at the entry. For, ver. 1. It is directed to his Servants, to be made use of to the end of the world, and it's sent to those particular Churches to be transmitted by them to other Churches; and in this sense, the Church is called the pillar and ground of Truth, 1 Tim. 3.15. as holding forth and transmitting the Truth to others.

To the second, Why is it dedicated to the seven Churches in Asia? Answ. 1. Either because those Churches were next to Pasmos, where John was now banished; for, those who are skilled in Geography know, that this little Isle lies off Asia the less. Or, 2. Because it's like John had particular inspection of those Churches in Asia committed to him: which though it be not particularly set down in Scripture; yet, it's clear from Scripture, that there was a division of inspection among the Apostles, without limiting any of them. Peter was sent to the Circumcision; Paul to the Gentiles; James shode at Jerusalem. And in the Ecclesiastic Story, it's asserted, that after Paul had planted Ephesus, John stayed there, who lived l • st of the Apostles: And so these Churches being (as would seem) under his special oversight, while he is absent from them by • anishment, he commends this Epistle to them. 3. Jesus Christ sends it to them, partly, because of some special faults that were among them, their need so remaining; and because of some special trials they were to endure, and the need they had of consolation under these trials: partly, because they were the most famous Churches then: for, Jerusalem was now destroyed this being written in the days of Domician the Emperor.

To the third, Why writes • e to them as particular Churches, To the seven Churches in Asia, and not to the Church in Asia? Answ. For clearing of this, the Scripture speaks of the Church in a threefold sense, 1. As comprehending the whole number of visible Professors, scattered through the world; so the Gospel-Church is spoken of from the days of Christ to His coming again, as 1 Cor. 12.28. God hath set some in the Church, first Apostles, secondarily Prophets, &c. where, by Church, is not to be understood this or that particular Church, nor the Church in Corinth : for, the Church he is speaking of, is such a Church, as God had set the Apostles in, and all Officers; and that was in no particular Church, but is the universal Church, spoken of in the Verse before, made up both of Jews and Gentiles : and so the word is often used elsewhere, as it is said, Paul made havoc of the Church, and that he persecuted the Church. It was not this or that particular Church, but all that called on the Name of Jesus Christ, to whatsoever particular Church they did belong. So, (1 Cor. 10.32.) the Church is contradistinguished from Jews and Gentiles, Give none offense to the Jews, nor Gentiles, nor to the Church of God, that is, to the Church visible, professing Faith in Christ. And this Church, R • vel. 12. is set out under the similitude of a woman in travel, in readiness to be delivered, and afterward doth flee: which is not this or that particular Church, but the Mother-Church, comprehending the whole visible number of Professors. 2. It is taken, as comprehending a number of Believers, meeting together in one place ordinarily for the Worship of God, the smallest associated part of this body of the universal visible Church, as 1 Cor. 14.34. a company of professing Believers met, or meeting together for Preaching, or Prayer: and in this sense, the Scripture speaks not so often of the Church. 3. It's taken neither for the whole body of visible Professors, nor yet for such a part of that Body, that is, a company met or meeting together; but, for a number associated and combined under one Government, meeting in their Church-Guides and Officers, though under this combination and Government there be many Congregation • and Meetings: and so the Church at Corinth, Ephesus, and Jerusalem, is to be understood: not for the Universal Catholic Church, nor for a particular Congregation; but for a number of particular Congregations under one Government, such as there was in Corinth and Ephesus. And yet, when he directs his Epistle to one Church, as under one Government, particular Congregations are included; as in Jerusalem, there were many Churches and many Watch-men, and they could not meet together in one place, for the exercise of God's Worship; yet it was not unsuitable to say, the Church at Jerusalem, (as the Church at Glasgow ) as under one Government, though it were not suitable to speak of them as of one Congregation met together; for, there were many moe Congregations of people in one of those Towns, as 1 Cor. 14.34. compared with 1 Cor. 1.3. there were Churches under one Church: therefore, it behooved to be a mutual combination, that made up one body. In answer to the Question therefore, While he speaks to them as Churches in Asia, it is because he looks on them as so many distinct incorporations, parts of the whole; or, because their cases and conditions were distinct; and one message could not agree to all, the case of Ephesus, was one; the case of Smyrna, another, &c. And several cases and conditions, required several letters.

But if any say, It is improper to speak of a Church in the New Testament, except of a particular Congregation, because it's said here to the seven Churches in Asia, and elsewhere the Churches in Judea, &c.

We answer: 1. That inference will not hold; but rather the contrary: for here, it's said, the Church at Ephesus ; and in Ephesus were many particular Congregations: therefore, it's meaned of a Church associated and combined under one Government: neither ever are Churches in one place mentioned, of whatsoever number they be, but as one. 2. Though seven Churches of Asia be spoken of here; yet, Revel. 12. the Church is spoken of, under the similitude of one woman: and these Churches, must be parts of that one; the seed of that woman, and children of that mother. See more, chap. 11. at the end.

Observ • , That our Lord Jesus Christ taketh notice of the particular estate of His Churches: not only how it goeth with the Church, in general; but how it goeth with this or that particular Church; how it goeth with Edinburgh, Glasgow, &c. which shows a reason why he distinguisheth them in the inscription.

The second part of the inscription, is, a thanksgiving, from the midst of the 5. verse. to the 7. verse. when he hath wished Grace and Peace from Jesus Christ, whom he calls the first begotten from the dead : because by virtue of Him, all do arise; and because He was the first that rose and went to Heaven (for, though Enoch and Elias be personally in Heaven, they tasted not of death; and so cannot be called the first begotten from the dead ; others died again, as Lazarus ) And when he hath called Him the Prince of the Kings of the earth, as set down now at His Fathers right hand, as the Fathers Lord-Deputy, to point out His Mediatory and given Kingdom; and His reigning, for the good of the Elect, and to rule others for their sake: though not to subdue and make them willing Subjects; yet, to bruise them with His Mace and Iron-Scepter. When, I say, he is speaking thus of Jesus Christ, his heart beginneth to warm; and he breaketh out in a word of thanksgiving: wherein there is, 1. a description of the Person, to whom the thanksgiving is made. 2. The thanksgiving itself. The description is excellent, and of exceeding great consolation to the Church, as holding out Christ's bowels, and the privileges and benefits that Believers have in and through Him. 1. In the Fountain they come from, Him that loved us. What a One is Christ? He is He who loved us: this is the Bosom-grace, from whence all other Graces and Benefits do flow, Prov. 8. everlasting love, and the first and chief style in all our praise. If Believers would know who Christ is? It's he who loved us : a most comfortable style. 2. In the particular benefits that flow from this love, and washed us from our sins in his own blood. Every word hath an emphasis in it: He had not an empty and complementing love; but such a love as moved Him to leave the hight of Glory, and come down and take on our nature; and in that nature to die, and shed His blood for us; and by that blood, to wash us from the filthiness and guilt of sin, in taking away the evil of sin and wrath. And, in that He is said to wash us from sin in His own blood, It suppones, 1. That sin is a filthiness. 2. That this filthiness is not easily washen away. 3. That there is a great efficacy and real virtue in the blood of Christ, to wash the soul and cleanse it from sin, as if it had never sinned; as there is efficacy and virtue in a fountain of water, to wash a filthy thing. And this was typified in those ceremonial and legal washings under the Law. 4. That, that wherewith Christ washeth Believers, is, His own blood : not the blood of Bulls and Goats; but the blood of the first begotten from the dead, the blood of the true and faithful witness, the blood of the Prince of the Kings of the earth ; yea, the blood of Him which is, which was, and which is to come, the blood of Him who was, and is God, Therefore ( Act. 20.28.) it's said, Feed the Church of God, which He hath purchased with His own blood. It holds out, not only the efficacy and satisfactorinesse of the blood of Christ; but also the end of His death: that it was not a mere Testimony and Witness-bearing, nor only to leave an example to others, (as profane men, derogating from our blessed Lord's death, affirm) but, to wash His own from their sins in His blood, to take away the guilt of sin in Justification, and to make the Power of His death come in and slay sin, and to sanctify, as it is 1 Cor. 6. Such were some of you, but now you are washed, that is, Justified and Sanctified. There is not a Name that Christ hath, but it hath some privilege and benefit in it to Believers; it holds out love on His side, and consolation on ours; and every benefit which comes to us, is a Name and Commendation to Him, and may be so used by us.

Vers. 6. In the description, He sets out how Christ, not only takes away what is ill, from us; but how He abounds in conferring privileges on us. He not only takes away sin; but, He hath made us Kings and Priests to God His Father : First, Kings, 1. In delivering us from the slavery of sin, that the most part of the world lives in; and in making us masters over sin and sinful lusts, masters over the Devil and the World, and the Flesh in some measure. And this is a Princely thing: so the Church is set out, Rev. 12. as having the Moon, that is to say, the transitory world under her feet. 2. Kings, in respect of a Spiritual reigning in our spirits with God, by an heavenly conversation; having our conversations in Heaven, Philip. 3.20. Col. 3.1. in an holy and heavenly pride, and in a sort of kingly majesty, disdaining the ups and downs in the world. 3. Kings also, in title and right, being set as Kings on the Throne with Him, to execute the judgment written, Psal. 149.9. This honor have all His Saints, in a spiritual way, and some way to judge the world in their practice: and they shall be Kings in possession, when that, which is here, shall have the full accomplishment: and all the Saints, as so many crowned Kings, shall follow Him in the clouds. Secondly, Priests, to offer their bodies a living Sacrifice, holy and acceptable to God, Rom. 12.1. to offer Prayers and Praises, the calves of their lips: and this is no small privilege, to have access to God as Priests. The Jews held these two, as great dignities, the Kingly and Priestly offices ; and Believers are called by Christ to both, so that they may come with boldness to the Throne of Grace, and enter within the Holiest, through the Vail, by that new and living way, being freed from the spirit of bondage and fear, which in a great part accompanied the Jews ceremonial Worship. 1. How many excellent consolations are here to Believers, and grounds of directions to them? What grounds of consolation comparable to these, to be washen in that blood of the Lamb; to be made Kings and Priests to God and Christ's Father, that is, to no Idole, but to H • m, to whom Christ is a Priest? Here is life and immortality brought to light by the Gospel, privileges and benefits of an exceeding passing worth and excellency.

1. Comparing this verse with verse. 1. Here Kings and Priests ; and there, His Servants. Observe, That there is no such royalty and dignity in the World, as to be our Lord Jesus his Servant; it is truly to be a King, to reign; and a Priest, to be consecrated to God: It consists not in looseness and carnal liberty, but in new obedience: and the more obedient, circumspect and strict in Holiness, the greater liberty, majesty, and kingly stateliness. All our Lord's Servants are Kings, so great a King is He, and so happy are they.

2. These Privileges lay an obligation on Believers, to carry themselves as such. 1. If Christ's blood be given as a fountain to wash at, then make use of it for pardon of sin, Mortification and Sanctification. 2. Let us carry ourselves Kingly. Its a beastly thing to be a servant of sin; but, it's a Kingly thing and stately, to be minding the Throne, we are called to the faith and hope of; to have our hearts and conversation suitable to that holy and heavenly place; to have royal spirits, disdaining, and trampling on the things of a present world, as unworthy of our hearts and affections.

3. Comparing this with the former, when he speaks of Christ, his affections warms; and when he speaks of the benefits, which come by Him, it leads him to the love they came from: and by that, again, he is led to praise Him, and he cannot get Jesus-Christ set high enough. Observe, Believers hearts should warm, and be often warming themselves with thoughts of Christ, and vent •• g their warmness of affection to Him in pra • se: It's a sweet thing, when Believers hearts cannot part with Christ; but, when ever He comes in their mind or mouth, still to give Him a word of praise, and come to their purpose again, as John doth here; And it's often thus with Paul, as 1 Tim. 1.17. Eph. 3.20.

LECTURE III.

IT's a concerning message that Christ is now sending to His Church: therefore there is the larger preface to stir them up he writs to, to make that which he sends welcome.

We heard, from the 4. verse, the particular Inscription or direction of this Book, as an Epistle: and when he hath wished grace and peace, and set down the party • from whom the grace and peace is wished, and the Epistle is sent; he turns it over in a thanksgiving to Christ, especially, pitching on Him, as looking to the benefits and privileges they enjoyed through Him; as being, in a special way, purchased by Him: and this thanksgiving, or doxology, is all, that he and all Saints can give Christ, for all that He hath done for them; unto him be glory and dominion. Believers, in looking on Christ's purchase, would be more in ascribing glory and dominion to Him; not that they can add any new glory to Him, or enlarge His Dominion; but it is to acknowledge, that to Him belongs glory and dominion, as it's afterwards, Chap. 5. verse. 12. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and glory, and blessing. It's Believers expression, and hearty assent, in approving God's purpose and project in making Him Head over all the Church.

Vers. 7. He seems to come back where he left, when he began his thanksgiving, to speak of Jesus Christ under the last title of Prince of the Kings of the earth ; and that by way of pre-occupying an objection, which carnal hearts might make: and it is this. Is He Prince of the Kings of the earth, who was put to death, and laid in the Grave? Where Is He now, if He be such a Prince ? He answereth, Behold, he cometh with clouds : though many profane carnal hearts now do not acknowledge Him; yet, He shall one day be acknowledged: He is now out of sight; but it will not be long so: He is making ready for His coming to Judgment, and is coming, Chap. 22.20. Surely I come quickly. This coming, in the present time, implieth two things. 1. The seasonablnesse of His coming; He misses no time, He comes quickly. 2. That even the short time He delays, He is making ready, as it were, for His coming; He is leading Witnesses, and fitting Processes, and discovering the truth and falsehood of everything; and everything that may further His coming, is going forward; He is not idle in reference to His last coming to Judgment, but is hasting all. Secondly, His coming to Judgment, is set out in the majesty and stateliness of it, under an expression ordinary in the Prophets (as much of this Book is) He cometh with clouds. So Psal. 97.2. Clouds and darkness are round about him ; and Mat. 24.30. He shall come in the clouds of heaven, with power and great glory. So Psal. 18.10, 11. To set out the stateliness of the Judge that cometh thus backed with Coelestiall Majesty. Thirdly, His coming is set out by the palpableness and visibleness of it, Every eye shall see him : though most part of Atheists think not of his coming now; yet when He shall come, there shall not be a reasonable creature, that ever had life on Earth, whether Believer, or unbeliever, but they shall with their eyes see Him in that day. Fourthly, Among them that shall see Him, these are added, They also who pierced Him : under which is comprehended His greatest Enemies; and it takes in both those, who had their hands hot in his blood, and killed him bodily; and those who crucified, and do crucify Him spiritually, as it's said, Chap. 11.8. He was crucified in spiritual Sodom, they shall all, in that day, be called before His Barr, and be forced to look on Him. A fifth circumstance in His coming, All kindreds of the earth shall wail because of Him ; in the Original, all the Tribes of the earth : it is a word borrowed from the Jews their manner of reckoning, who counted their Kingdoms by Tribes. The meaning is, all the Kingdoms of the earth, and those that laugh at Him now, and think little of His coming, when it is spoken of, shall wail because of Him, that is, because of their slighting of Him; and now seeing Him to be their Judge, whom they slighted and contemned: and though there be now a kindly mourning, like that in Zach. 12.10. They shall look • pon Him whom they have pierced, and they shall mourn ; yet, this being to be at the day of Judgment, and spoken of the enemies that think nothing of Him now, we take it to be an anxious howling of enemies, when they shall see Christ come in the clouds to the great Judgment, and all His Angels and Saints about Him, as Matth. 24.30. The • shall all the Tribes of the earth mourn. Sixthly, There is a sixth circumstance added, even so, Amen : which is John's setting to his seal, to His coming; and its doubled (as it is ordinary) both in the Greek and Hebrew. He wisheth He may come, and believeth He will come, that it may be as he hath said, even as he closeth his Revelation, Amen, Even so, come Lord Jesus. And so it looketh to His stately way of coming, and the effects it shall have in the world, it being for His Glory, to vindicate Himself from the rubs that His profane enemies put upon Him in the world, he says Amen to that, even so, Amen.

Observe, 1. Our Lord Jesus, that was Crucified, and thought little of, shall be as high as ever He was low in the open view of all His enemies. The time is coming (and now is advancing fast forward) when He shall take unto Him His Kingdom; and be visibly seen by all the Kingdoms of the earth, to be the Judge of quick and dead, the Prince of the Kings of the earth. This is one of the Articles of our Creed; and we would make use of the Scripture, to confirm it: there is a time coming, and it is not far off, when He shall set His Throne in the Clouds, and all eyes shall see Him. Think ye this true, that there is a time coming, when we that are here, and all others, shall see Christ in His Human Nature, and also much of His Godhead as He shall be pleased to let out, and we capable of? Think on it, and let it not go with a word; but consider how ye will meet Him and stand before Him: and when ye meet with difficulties, or creature-comforts that would turn you aside, Remember on this day: and where will they all be, when ye shall be arrested to stand before Him, Eccles. 11.9.

Obs. 2. Christ's coming to Judgment, is a special part of His stateliness, and a main part of the Universalnesse of His Kingly Office as Mediator, when He shall come and sit as Judge, and give sentence on godly and wicked, and send away the one, and welcome the other. This will be one of His stateliest days, when He shall vindicate Himself from profane men, and bear Himself out to His people in His exceeding Glory. Believers, believe there is such a Day; and let it quiet your hearts in the mean time of all these confusions.

Obs. 3. Our Lord Jesus His coming to Judgment, will be a doleful coming to the most part of the world: they also who pierced Him, and all kindreds of the earth shall wail because of Him; they shall cry to the hills, Fall on us, and to the mountains, cover us ; and would be glad to get into the clefts of the rocks, and to the tops of the ragged rocks, for fear of the Lord, and for the Glory of His Majesty, Isa. 2.12. Men would think the greatest hill or mountain a light burden in that Day, to get themselves bid from the piercing view of a slighted and provoked Mediator. Oh, but that will be bitter and sore to bide! Think upon it. There is a time coming, when many of you that hears this same word, if Grace prevent not, shall see and find the truth of it. It's terrible, but experience will make it true: many of you now skars to hear tell of Christ's coming to Judgment; but when that day cometh, it shall be bitter in another kind to you, when this bitter yelling noise, crying and howling, shall be among the carnal world that slighted Him, and ye shall find yourselves among them, and shall share with them; and every cry and yell about you, shall be a new wound. Therefore humble yourselves, and seek for mercy and reconciliation in time: for, either must you get it now, or never.

Obs. 4. A hearty consenting and saying Amen to Christ's coming to Judgment, to have fore-thoughts of it, and to be longing for it, and wishing that it may come, is a good token of a Believer and friend of Christ, to whom this day will be a comfort. But, if many of us had our own mind, we would never wish to die, nor that there should be a day of Judgment.

Vers. 8. Christ cometh in Himself to tell what He is, and to confirm what John hath said of Him, I am Alpha and Omega : which are two letters in the Greek Alphabet; Alpha, the first, and Omega, the last: and the meaning is in the next words, the beginning and the ending. The beginning, He who gives all things a being and beginning, and have no beginning My self: The ending, He who puts an end to all things, and in whom all things end, and hath no ending myself: for, all things terminate in Him as their end, Rom. 11.36. To Him are all things, which is, which was, and which is to come, the same description which was given to God the Father, verse. 4. setting out the immutability and unchangeableness of His being, that He is from Eternity to Eternity the same, and, as we show, the title JEHOVAH taketh in these three words. Then more plainly, the Almighty : every word here is a proper Attribute of God; He is infinite in power, sovereign in dominion, and not bounded as creatures are; And this is clear to be spoken of Christ, not only from the scope, ( John being to set out Christ from whom He had this Revelation) but from the 11. verse. following, where he gives Him the same titles over again; or rather, Christ, speaking of Himself, taketh and repeateth the same titles.

Obs. 1. Our Lord Jesus Christ, is God equal with the Father, and holy Ghost: He, who is the first and last, the beginning and the ending, which is, which was, and which is to come, the Almighty, must be God. These titles can agree to no other: there is no created being capable of any of these titles; but He is such. Therefore, &c.

Obs. 2. the stateliness and majesty of our Lord Jesus Christ: What an excellent and stately Person is He? there is not a property attributed to God, but it is agreeable to Christ. The use of it, is, to bring hearts to high thoughts of Christ and it is not for naught, but for this end that the Scripture insists so much in giving Him such stately stiles, even to wear souls out of these Atheistical thoughts of Him, and to prefer and esteem Him above all.

3. Looking upon these words as spoken by Christ Himself: after John hath described Him, He cometh in, and takes it off John's hand, and describes Himself. Observe, That our Lord Jesus own mouth, can best tell what Himself is: hearing, reading, speaking, writing will not do it; If the description come not out of Christ's own mouth, it will do little on bearers.

Vers. 9. Follows the body of this Book, or Epistle. We will not now enter on a particular division of it. That which is verse. 19. of this same Chapter, shall serve for the time, Write the things which thou hast sern, and the things which are, and the things which shall be hereafter. The whole may be taken up in these two, 1. John his representing the case of things, as they were for the present, and, 2. as they were to be hereafter.

The first of these, to wit, his representing the case of things as they then were, is, that which is set down in the first three Chapters: wherein is set out the case that the seven Churches of Asia were in; which he discovers to themselves, and to the world; and shows how many foul faults they had under a fair name and profession: and this takes up John's first vision.

That which is from the 9. verse. to the end of this Chapter, we take up in these three. 1. There is the vision itself, what John saw and what he heard, from verse. 10. to verse. 17. mixed throw other. 2. In the 9. and 10 verses, some circumstances are set down concerning John and the manner of his receiving the vision, to make way for the faith of the vision, and the whole story that follows. 3. From the 17. verse. to the end, some circumstances, that make way for John his writing and publishing what he saw and heard, are recorded.

The first circumstance that makes way for the faith of the vision and story, is, the person by whom Christ wrote, 1 John : of whom we have heard before in the entry. And he sets out himself here further, under several expressions or titles. 1. Who also am your brother ; a son of the same house, a joint heir with you in the same Kingdom; a comforting title to them, and a humbling title to him. Those he wrote to, being brethren, he reckons in himself a brother with them: for, the most eminent Believers, John, Paul, Abraham, David, &c. come in to be brethren with the meanest Believers; all being children of one Father, of one House, heirs of one Inheritance: and Abraham, his being a brother, and John his being a brother, prejudgeth not the least of them to whom he writeth. And as all have one Father; so all are begotten by the same word, have one Spirit here, and Glory forever hereafter. 2. The next title he describes himself by, is, companion in tribulation, that is, a fellow sufferer with you, a sharer of the sufferings of Christ as well as you; I, who am a great Apostle am not exempted from sufferings more than ye are, who are in Smyrna, Philadelphia, &c. I have mine own share of the Cross, as ye have; yea, he takes it to himself as a title of honor, as a great prerogative and dignity, as Paul, Eph. 3.1. I Paul the prisoner of Jesus Christ for you Gentiles, So it is, John, who, as I am suffering with you, so I am confined for Preaching to you in Patmos : pointing out this, that as all Believers are brethren; so all have one lot in suffering here away; and none are exempted from the Cross: were it the Disciple whom Jesus loved and leaned on His bosom at the Supper, the night He was betrayed; yet, he must be a companion in tribulation, and come into heaven at the same door with the rest. Folks would not think this strange, that afflictions light on these whom Christ loves best: the servant is not greater than the Lord. It should comfort sufferers, and make them look on it, as their prerogative, to be sufferers for Christ. 3. There is a further aggravation, or explication, of the former, and in the Kingdom and Patience of Jesus Christ. Lest it should be thought anything derogatory to be a sufferer, he says, he is a companion in the Kingdom and Patience of Jesus Christ with them. And these two words, Kingdom and Patience, are put together, not only to show He is a King and a Priest with other Believers; but to show this much, that Christ's Kingdom, is often more in the exercise of patience than in dominion; and that the Subjects of Christ's Kingdom here, are more put to exercise patience than to reign. His meaning is, I am a sharer with you in the Spiritual Kingdom of Christ, that needeth no worldly grandeur, but hath need of patience. And it saith, that he counts it his prerogative to be singled out, and put to patient suffering, for giving testimony to Christ as King of His Church. Afflictions for Christ, and sharing in His Kingdom, may stand well together for the time and in reference to the upshot, if we suffer with Him, we shall reign with Him.

A second circumstance, which is also a further description of himself, is, from the place and cause. 1. From the place of his suffering, I was in the Isle which is called Patmos. This Patmos, is an Isle in the Aegean-Sea, near the coast of Asia the less, not far from the seven Churches in Asia, to whom he writeth: a place which is called barren, by them who write of it; not much inhabited then, not now, because of the barrenness of it: therefore it was a greater evidence of the cruelty of John's persecutors that banished him thither. 2. The cause, is, for the Word of God, and for the testimony of Jesus Christ, that is, for his Preaching the Word of God, and for his owning and maintaining Christ's Gospel; for, his bearing testimonies that Jesus Christ was the King, Priest, and Prophet of His Church, and the eternal substantial Word of the eternal Father; for Christ's cause, who is the Word of God; or, for bearing testimony to Him. The way how he came to this Island, is not set down; but History tells, [ Euseb. lib. 3. cap. 14. ex Ireneo & Clem. Alex. ] it was in the fourteenth year of Domitian the Emperor, when he raised the second persecution against the Church of Christ, about the 97. year of our Lord, that he, after he had tortured John, banished him to this Isle: near about the same time of John's age. This then is the place that John was banished to; and yet, in the same place, he hath sweet fellowship with God; is countenanced of Him, and honored to be the carrier of this Revelation to the Church.

1. See here how far graceless and profane persecutors, (such as this beast Domitian was) may prevail against the servants of Jesus Christ, when he doth banish John to Patmos, beside other horrible persecutions, which he raised against the Church. Christ, by this, would have us know His Kingdom is not of this world.

2. Solitarinesse for Christ, is not the worst condition. Christ can make up that another way: and if there be a necessity of withdrawing men from their duty, as of Ministers from their public Ministry, He can make it tend as much to their private benefit, and to the public good of His Church, if not more: neither doth John lose anything by his banishment and confinement; for, he finds more intimate and sweet communion and fellowship with Christ, and gets more of His mind: nor doth the Church lose anything by it; for, she gets this Revelation of God's mind. If we believed this, we would never go out of God's way, to make up His Work: for, if He please to lay us by, He knows how to make up that, both to ourselves and God's people. The Christian Church, is as much beholden to Paul's imprisonment in Epistles, as to his liberty in Preaching.

3. Honest suffering for Christ, hath often with it the freshest and clearest manifestations of Christ. Folks that will continue faithful, and bide by their duty through sufferings, they shall not only not be losers, but gainers, 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye; for, the Spirit of God, and of Glory resteth upon you. I would have none carnal nor vain in this, but humbly confident and constant, as they would thrive in their Spiritual condition and maintain their peace.

LECTURE IIII.

BEfore John come particularly to the Vision he saw, he insisteth in some particular circumstances, that make way to the more full faith and credit of the Vision and Story that followeth: and though they be only circumstances in themselves; yet they are profitable and conducing to the main end he hath before him. We heard of the first and second circumstance how, and where John was, when he got this Vision.

Followeth in the 10 verse. the third and fourth circumstances, that is, the day when he got this Vision, and the frame he was in, I was in the spirit on the Lord's day. The words, in the Original, are, I was in the spirit on that Lord's day, pointing out a day singularly, and a day that in a particular and special manner is called His Day, beside any other day, that Dominik day, or day which is the Lord's.

That we may have access to the use, we shall speak a little to these two. 1. What particular day this is, seeing there is no mention made what day it is, more than this, that it is called The Lord's day. 2. What it is to be in the spirit on this day.

For clearing of the first of these two, ye would consider, that there is but one other phrase in Scripture like this, and it's spoken of the Lord's Supper, 1 Cor. 11. This is not to eat the Lord's Supper. They that know the Original, know also this phrase to be singular, like this of the Lord's day, 〈 in non-Latin alphabet 〉 , and 1 Cor. 11.20. 〈 in non-Latin alphabet 〉 which is opposed unto, and contradistinguished from, 〈 in non-Latin alphabet 〉 : which was not see apart from other suppers, and common use, as this was: And these two, being by one particular phrase expressed, we must expound the one by the other. Now, the Lord's Supper, is called so, for three Reasons; for which also, we conceive this day, to be called the Lord's day. 1. The Lord's Supper, because of the Lord's singular instituting that Bread and Wine for a special and religious end, distinguishing, differencing and setting it apart from a common use, to a more special use: And so, this day, is called the Lord's day : because of the Lord's separating and setting apart this day for His special Service and Worship; and in that, distinguishing it from other days, as He had done that Supper from common suppers, 2. The Lord's Supper, for its special signification, Jesus Christ and His benefits being especially set out in it, His death and sufferings pointed at, and the benefits we have thereby. So this day, is called, the Lord's day, because it's of special signification, pointing out not so much God's ceasing from the work of Creation, as our Lord's ceasing from the work of Redemption: as the Lord's Supper is for the remembrance of His death till He come again; so is this day for remembering the work of Redemption, and His Resurrection, till He come again. 3. The Lord's Supper : because of its special end, to set out the honor of the Mediator, and the Worship, and Ordinances brought in by Him under the New Testament; so to distinguish it from the Passover. So this day, is called the Lord's day, for the same reason, to set out the honor of the Mediator, and that it may be enrolled among the Ordinances of the New Testament: therefore, when in the New Testament, ought is called the Lord's, it points ordinarily at Christ the Mediator, and at the second Person of the God-head, as 1 Cor. 8.6. One God, distinguished from One Lord. We take it then for granted, that it is called, the Lord's day, for these Reasons: because its a special day, set apart for the Lord's use, of special signification, and for a special end. And Secondly, That it is a special day, known to the Church, may appear: for else, John would not have given it such a denomination; and that it points at something of Christ, and so is separated from any Jewish day, and common day, It is a day known singularity to relate to Christ. To clear it, consider, it must either be the first day of the Week, or some other: But none other day it is. Ergo, &c. If any other, it can be supposed only one of these two: either, not any particular day of the Week, but any special day or time of Christ's appearing or manifesting Himself; Or else the Jewish Sabbath day. Now, neither of these can be meant by the Lord's day. 1. Not the former: for, such a day of Christ's special appearing not being named here, it would leave the Church in an uncertainty to know what day was meaned; yet is this day mentioned, to point it out from other days; that is the scope why it is so designed. Beside, if it were any such day, it would point at no one day; for there are many times of Christ's appearing. It's not so to be understood then, though even so our Lord's appearing may agree to the first day of the Week, whereon most frequently He appeared after His Resurrection to His Disciples, as Mat. 28. John. 20.26. Acts 1.2. 2. Neither the latter, to wit, the Jewish Sabbath day. 1. Because it's ever called the Sabbath, and gets the own name that it formerly had and the giving of it this name, will more obscure then clear the day. 2. Because the Jewish Sabbaths were then annulled, as Colus. 2.1 • . Let none judge you in meat or drink, or in respect of an holy day, or of the new Moon part of the Sabbath days : Therefore then can they not be called the Lord's day. And Gal. 4.10. they are reproved for observing Days, and Moneths, and Times, and Years, where it is clear, the Jewish new Moons, Sabbaths and Festivities were then, and before that time abolished in so far as peculiar to them, though all distinction of days was not taken away, more than all distinctions of the Elements in the Lord's Supper from other Meat: because distinction of meat was condemned there also; But this followeth, all Jewish distinction both of meat and days was taken away, but what is still assigned by Christ, that continues. 3. The Lord's day, in the phrase of the New Testament, looks to Christ, as having its name some way from him: which cannot be said of the Jewish Sabbath; But this is called the Lord's day, as pointing at an Ordinance of the New Testament, whereas the Jewish Sabbaths had a respect to the Old Testament Ordinances. 3. It remaineth therefore, it must be the first day of the Week, because no other day can lay claim to it: i • is that day, which we call Sunday, or, the Christian Sabbath; and was, in the Primitive times, called The Lord's day. 1. Because the Reasons why a day is called The Lord's day, do agree to it especially. The Jewish Sabbath, was called The Lord's day, Exod. 20 & because on it He ceased from the works of Creation: this day is called The Lord's day ; because on it He ceased from the work of Redemption, Mar. 16.1, 2. Luk. 24.1, 2. John. 20.1. It's that day, whereon our Lord not only rose; but several times did meet with His Disciples: and many mark several privileges and benefits conferred on this day; as the pouring out of the holy Ghost, Acts 2. And moe reasons might be given, whereby this day is singularly beyond others to be called His. 2. Because this first day of the Week and no other, was set apart for the Lord's Worship and Service, as distinguished from other days. And John's end here, is, to fix on a particular day known to them, and so esteemed of among them, as such a day. That it was set apart for the Lord and His Worship, is clear, not only from places we have named, but from Act. 20.7. Upon the first day of the Week, when the Disciples came together, to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight : Which intimates not only a meeting, but a custom of meeting, and that for Preaching, Prayer, and celebration of the Lord's Supper. So 1 Cor. 16.2. Upon the first day of the Week, let everyone of you lay by him in store, as God hath prospered him ; and in the 1. verse. he tells, concerning the Collection of the Saints, he had given the same order to the Churches of Galatia. If it be asked, Why doth Paul point at the first day of the Week, and bids give themselves to Charity that day: here it is, because that day was dedicated to God's Service and Worship, whereof Charity was a pendicle: And (as we hinted at) this was not peculiar to one Church, as Corinth ; but was common to all the Churches. The like order was in all the Churches of Galatia : and it doth not point at Paul's instituting a day; but at his supposing of it to be instituted; and at his enjoining of a positive duty of Charity meet for that day. And it's observable, that though the Saints had meetings on other days; yet, is it never said, they did meet the second, third, or fourth days, &c. but on the first: which certainly is done, to show a pecullarnesse in that day, and the meetings on it; yea, few or none deny this denomination to signify the first day on this account, it being so clear from Antiquity, and no other day being here to compet with it, and that can lay such claim to this denomination, as this day doth; and was by the most Ancient still so named.

For the second thing to be cleared: What it is to be in the spirit on the Lord's day? To be in the spirit, is, First, to be Spiritual, to have the habits of Grace, and a new Nature: and thus it taketh-in the ordinary walk of Believers, Gal. 5.16. 25. Secondly, More especially, it is for these who are habitually in the Spirit, to be actually and in a more eminent measure in the Spirit, as Eph. 5.18. to be filled with the spirit, to be in a holy rapture and ecstasy, is warranted and allowed to Believers in a more special frame, and at more special times to be in a spiritualness abstracted from e •• nalnesse, and lawful things, more than ordinary. Thirdly, It is to be in the Spirit in an extraordinary manner and measure, or to be in an extraordinary rapture, the Spirit revealing something extraordinarily: and this is to be in the Spirit, in a sense different from the former, albeit consisting with them. We cannot seclude any of these, in this place: for John was regenerated, and was habitually Spiritual and Gracious; but we especially include the last two: As if he said, though I was absent from company and Christian fellowship, and had not a Congregation to Preach in on the Lord's day; yet I was in the Spirit, exercising the habits of Grace, and I was in an eminent, Spiritual and Holy Frame; the Spirit, elevating my spirit: (which is that spoken of Isa. 58.13. If thou cast the Sabbath a delight, the Holy of the Lord, &c. ) and the Lord taketh him in this spiritual frame and strain, and ravisheth him in the Spirit: and from the second step He brings him up to the third, to be in Spirit as an extraordinary Prophet, as we take Peter to have been, Act. 10. when he went up to Pray, that is, to the second step; and fell in a Trance, and saw Heaven opened, which is the third. We think the same hath been John's case here.

The words give occasion to speak of several Doctrines, as 1. The good that is to be gotten on the Lord's day, when folks are in a spiritual frame. 2. That when folks are separated from the public Ordinances, they would be making it up in private, by giving themselves to spiritual exercises, 3. And that God not only can, but doth make up the good to be gotten by the public, by private and secret fellowship with Himself, when Believers in Him are banished from, or denuded of the public Ordinances. But nor to insist on these, they give occasion to speak a little of these three things. 1. The institution of he Lord's day. 2. The name that the Lord's day gets. 3. Of the sanctification of it, or of a special part, wherein the sanctification of it consists.

For the First, To wit, for the institution of this Day, several Arguments are here; or, we may argue several ways to prove it. 1. If in the Apostles time this day was set apart for the Lord's Worship and Service, and in a special manner called His, as being kept to Him on a moral ground, Then we have warrand, and it's our duty to keep it for the same end and use: for, the practice of extraordinary men, grounded on moral and perpetual Reasons, and that were not peculiar to them as extraordinary, but are common to them and us (as the Grounds and Reasons of the setting apart this day are, it being for the remembrance of His Resurrection, and the bringing in of a new World; and therefore, all did from the beginning, keep that day) are binding to us, as is clear. But the first day of the Week, was appointed to be the Lord's day, in the Apostles times; and singled out and set apart for His Service on a moral ground, (for, no ground peculiar to them can be given) Therefore certainly it must be our duty to keep it. 2. If the first day of the Week, was singled out from other days, and counted the Lord's day, Then there behooved to be an institution for it, or, a supposed institution, that is, it must be the Lord's day, either because He instituted it, when He spoke many things to His Apostles after His Resurrection, concerning the right ordering of His House and Worship; and by His practice, observed and sanctified it, for His special Service; or, because these that were infallibly guided and led by His Spirit, instituted and gave warrand to keep it: for, without an institution and command, it is not to be kept, or named so, more than another day: But this first day, was in practice, singled out beside all other days, and is accounted the Lord's in a special manner, as is said, Therefore there must be some institution of it. 3. Comparing this Text with 1 Cor. 11.20. If the first day of the Week be the Lord's day, as the Sacrament of the Supper is the Lord's Supper, then it must be by His appointment and institution Hi • ; But so the phrase in both places is to be understood. Ergo, by comparing these two places, the peculiarnesse of the phrase is such, that (there being no other phrase like them in Scripture) it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other, though the institution of this day be not so clearly expressed, as the institution of the Lord's Supper. For it's a received Rule for expounding Scripture, to expound more dark places, by places that are more full and clear: And therefore conclude we, that the Lord's day is to be called the Lord's : because of its institution, though we know not where; because, for the same reason, the Supper is called His, there being no solid ground to conclude upon. And they who give reasons to the contrary, must make it appear, that there are other reasons more pregnant, or else the language of the holy Ghost must have weight with us. 4. This first day is the Lord's, as the seventh day is called His, or any other thing in the Old Testament; but that is ever because of His setting apart that day or that thing for His own, from others of that kind, Therefore it must be so here.

There are some exceptions, made by some worthy men, which we shall speak a word to, As 1. If it be so, it will follow that all days are not alike, contrary to Rom. 14.14. Gal. 4.10. Col. 2.16. where the Scripture seems to say plainly, that all days are alike: Therefore the Lord's day cannot be so understood. Answ. This doth indeed directly contradict the letter of the Text: for either this Text pointeth at one day by another, or else it doth nothing. 2. The Apostles scope in the places that seem to be contrary to this, is clear: when he casts the Jewish Sabbath and holy days, he casts them alike in respect of Jewish observation only; or, in so far as they were Jewish and Typical: for, Christ had taken them away in that respect, even as He casteth meats also, yet without prejudice of the Sacraments: and this confirmeth our Argument. For if Jewish Days and Sabbaths, were taken away forty years and more, as is clear by Paul, before John wrote this Revelation, in as far as they were Jewish, and yet John speaks of a Lord's day, as differenced from other days, it says it continued when they were abolished. There is a great odds betwixt layingaside of Jewish days, and the Lord's day: and when John speaks of the Lord's day, he speaks of it in the singular number, in opposition to those many days, the Jews had, under the ceremonial Law. And even that learned Doctor granteth this place to speak of the first day, and the Churches practice to meet on it also, and, in several respects, to be privileged beyond other days.

A second exception is, If this day be so counted of, it will bring in the sanctifying of it, in as eminent a measure, as the Jews Sabbath was. And, is not that to judaize? Answ. Distinguish betwixt things Ceremonial or Typicall, and things Moral and Perpetual: We bring back nothing that was Ceremonial and Typicall, as their Sabbaths of Weeks, Sacrifices, and many other things were; but for Moral duties, they become us as well as the Jews, and bind Christians to the end of the World. And this brings not back Judaism, neither leads us to Sacrifices, and the like, which pointed at Christ to come; but contrarily, this day and the duties of it, hold out Christ already come: which destroyeth all these Ceremonies and Sacrifices, and declareth them to be gone.

A third exception, It cannot be compared with the Lord's Supper: for, 1. The Lord's Supper, is clearly instituted; but this is not clear in the institution thereof. 2. The Lord's Supper, is a Sacrament; this is not: and days may be changed, as Sacraments cannot. Answ. 1. To the last part: It is a begging of the Question: if it be the Lord's day, set apart for His Service, all the world cannot change it, except He, who can change Sacraments also. 2. To the first part: That the institution of this day is not so clear, as the institution of the Supper. Answ. We do not parallel them in respect of clearness of institution; but, in respect of the ground, or reason why they get this name: which suppones an institution. If the Sacrament of the Supper, be called the Lord's Supper, because instituted by Him, for a special use; so must the Lord's day get this name on this reason; or, some better or clearer reason from Scripture must be given.

For the second, Seeing it gets this name to be called the Lord's day : It may be questioned here concerning our manner of speaking of days, calling the Lord's day Sunday, the next day after it Monday, &c. which hath the first rise from Superstition, if not from Idolatry; some of them being attributed to Planets, as Sunday and Monday ; some of them to Idols, as Thursday, &c. But to speak to the thing itself, look to the Primitive times, we will find Sunday called the Lord's day; and the days of the Week by the first, second, third, &c. But the names of days, being like the names of places and months, folks must speak of them, as they are in use, and Scripture warrands us so to do, Acts 17.22. Paul is said to stand in the midst of Mars hill. Acts 28.11. speaketh of a Ship, whose sign was Castor and Pollux. So, March, January, July and August, are from the Idols Mars and Ianus ; or, derived from men that appropriate more than ordinary to themselves. And though it was ordinary to Christians, in the primitive times, to call this day the Lord's day among themselves; yet, when they had dealing with the Jews, they called it the Sabbath ; and when they had dealing with the heathen, they called it the Sunday. And so, though it be best to speak of days as Scripture nameth them; yet, it is agreeable with Scripture, to design or denominate them, as they are in use among a people, especially where no superstitions use is in naming of them.

For the third, The Sanctification of this day. It is pointed out in John his saying he was in the Spirit on the Lord's day: to point out this, that this day requireth a special Sanctification and setting apart to Worship God. And there are four steps of it mentioned in the Scripture. The 1. is negative abstinence, not only from sin, but from our civil and ordinary affairs, which are lawful on other days, but not on this day, Isa. 58.13. The 2. is positive: in devoting it to God, and spending the whole day in duties of Worship, in reading, hearing, praying, singing, breaking of bread, or celebrating the Communion, Acts 20.7. And that, not only in private duties; but in public: and in private, when the public is interrupted, except in cases of necessity. 3. It should be spent in the duties of charity: though the sanctification of this day cannot consist with working; yet, it may stand well with giving of alms, and seeing to the necessities of others, 1 Cor. 16.1, 2. A fourth step, is, in the Text: to have a holy and sanctified frame, a divine stamp, a heavenly conversation, more than ordinarily taken up with God and Christ, and the things of another Life that day. This is the main thing wherein the Sabbath is to be Sanctified, and wherein it represents heaven, to be abstracted from the world, and to be living above in our Spirits, eminently ravished in Spirit, as abstracted from things, we are to be taken up with on other days. The frame of a Sabbath, should be a kind of ravishment, wherein not only we are not taken up with working our ordinary callings, but we do go about Prayer and other Spiritual duties in a more heavenly way, than on other days, and that with a difference in our frame, being more elevated and Spiritual, we should be other men, in more divine contemplation. This is the main thing called for in sanctifying the Sabbath: and therefore, Heb. 4. heaven is set out by the Sabbath: wherein there ought not only to be a ceasing from our own works; but an entering into our rest, Heb. 4.10. as it is ( Isa. 58.13.) a delighting in God, calling the Sabbath our delight, the holy of the Lord and honorable, the heart being taken up with it.

Remember from all that hath been said, this day is the Lord's day: and it saith that folks should spend it, not as they like; but for Him, and about the duties of His service. It is not the sanctifying of the Sabbath to spend an hour or two in public, and the rest of it in our own discourses, pleasing and delightsome to ourselves. All days are God's; but He hath given you six, and reserved the seventh to Himself. Ye should be with Him in the spirit on the Lord's day: which is the main use of all that hath been said.

LECTURE V.

JOHN hath in the verses before, and in the beginning of this, put by the particular circumstances relating to this vision: we shall say no more of them. We come to the vision itself, in the rest of the chapter, with some circumstances, making way to John's writing of what he saw.

We comprehend, under the vision, not only what is objected to the eye, or what John saw; but all that he sees or hears, whereby some new thing is represented to John, or that which he had heard or seen before, is again more clearly revealed, and made known to him, as it used to be in the extraordinary Prophets, having God's mind, several ways, manifested to them.

This part of the vision hath three steps, First, What John heard, from the midst of verse. 10. to verse. 12. Secondly, What he did, verse. 12. And, Thirdly, Followeth that which he saw, to verse. 17. The rest of the chapter from verse. 17. hath some following effects and circumstances, to clear the vision, and John's writing of it.

That which John heard, is three ways described. 1. In the nature of the voice, which he heard. 2. From the place where, or the manner or way how he heard it; the voice spake behind him 3. The particular matter that was spoken. First, The nature of the voice which he heard, is set out with two words. 1. It's called a great voice. 2. It was a voice as of a trumpet, or, like a trumpet.

1. A great voice, that is, a mighty sound, a voice that made a great noise, as afterwards, verse. 15. His voice was as the sound of many waters, like the tumbling down of a great river over a high fall or precipire.

2. It was a voice as of a trumpet, that is, 1. Not a confused or inarticulate sound, but a stately voice, having a kind of majesty with it. 2. Like a trumpet, giving a certain and distinct sound. And, 3. Like a trumpet, to stir up John to attention, to give him an alarm, to set him on his watch and guard to observe what he saw and heard. And it imports these four things, which might be so many grounds of Doctrine. 1. The majesty of the Person, who was speaking to John, that John may come to take Him up; it is to show that it was no common Person, but our Lord Jesus Christ, that is stately in His coming: and this is the first thing that follis should have, when they come to hear the Word, they should be affected with the majesty of Him who speaketh and consider it's His voice, who stakes the heaven and the earth, th •• makes the binds to calve, &c. Psal. 29. 2. It is to point out to John the great distance between him and the Person that speaketh to Him, and so to humble him, and to affect him with a humbling and kindly sense of his own infirmity. And these two go together, to wit, an impression of the stateliness and majesty of God, who speaks; and an humble sense of infirmity in the creature. See it in Abraham, Gen. 18. 17. Behold now, I have taken upon me to speak unto the Lord, Who am but dust and ashes. and verse. 25. Shall not the judge of all the earth do right? And they are also joined, Eccles. 5.1, 2. Keep thy foot when thou goest into the house of God: God is in heaven, and thou upon earth: let thy Words be few. 3. It is to put John to an holy attention to hear, and to be watchful in hearing what He was to say to him; the trumpet soundeth that he may be the better taken heed to when He speaks. And this is also a good property of hearers, when, as it is Acts 10.33. We can say with Cornelius, We are all here present before God, to hear Whatsoever things are commanded thee of God ; to be in a humble, watchful posture having the heart laid open to whatsoever God will say; hanging on Him, as the phrase is, Luke 19.48. 4. The sound of the trumpet, is not only to waken to attention; but to put to action: it gives, not only a distinct sound for direction; but it puts to doing: to point at the nature of our Lord's voice, and how it ought to be heard. It's not enough to hear, but there would be a suitableness to the voice heard, according as the trumpet sounds distinctly. Folks would hear suitably, and welcome what is said, and conform their practice thereto; taking with convictions, challenges, directions to duties, promises, &c. as the Word giveth them. Therefore the Preaching of the Word, is compared to the sounding of a trumpet, Isa. 58. Lift up thy voice like a trumpet, that is, powerfully and distinctly: and, as it suppons something on the Ministers side, that he would have his voice trumpet-like; so it suppons something on the side of the hearers, that they would conform their practice suitably to it, as Soldiers prepare themselves at the sound of a trumpet, 1 Corinth. 14.8.

The second circumstance, is the place where, or the manner how, he heard the voice; it spoke behind him ; it came not as before John ; but as it were unawares surprising him behind him. 1. The more to affect John with the sound, and to make him inquire in it: for, the more surprising a thing be, it affects the more, and wakens up the more desire to inquire in it. 2. That our Lord may even try John how he will carry himself in following the enquiry of the voice; and so to put John to pains to find it out. Therefore, Isa. 30.21. it is said, Thou shall hear a voice behind thee : partly, to signify that our backs are on God, when he speak, we are running away from him: partly, to stir us up to turn our face about, as it were, and to inquire after what is spoken.

Vers. 11. The third thing, is, the matter spoken: and it contains two things. 1. A description of the Speaker, His Title and Name, I am Alpha and Omega, the first and the last, the last two words, are an exposition of the former two. 2. The Commission John gets, and the direction given him. 1. Generally, To write what he saw. And 2. More particularly, To send it to the seven Churches. For this Title, we spoke of it before, verse. 8.

It is our Lord, asserting His own Godhead, as being the first, the beginning of all the Creation of God actively, being of Himself God essential, and giving a beginning and being to all things that exist, John. 1.3. All things were made by him, and without him was not anything made that was made ; and the last end of all things: not only everlasting Himself, without end; but to whose Honor are all things that have a beginning: He is the ultimate end; they are all for Him.

Quest. Why is this Title so often repeated?

Answ. Besides this general, that it is to hold out Christ's Godhead: therefore, this and other such like Titles, are so often given Him in this Book: which is of excellent use and benefit, to have this born in upon the hearts, and minds of sinners. It is repeated here: 1. That John might know from whom he had this Commission; even from Him, who had power to give him a Commission both to speak and to write; The first and the last : a thing that concerns Ministers to know when they come out to Preach the Word, whose Commission they have, that they take not this honor to themselves, nor from men, except in the ordinary way appointed by Him: for except they have Christ's Warrand man's, will not Commissionate them to go to Churches and Preach at their own hand. 2. It is also for the Peoples cause, to learn them to take the Word off John's hand. It is not John's word, that cometh to them; but the Word of Alpha and Omega, the first, and the last: And it were good for us so to speak; and good for you so to hear the Word. That same Jesus Christ, that gave John and the Apostles warrand to Preach and Write, it's that same Jesus Christ that sendeth out Pastors and Teachers to Preach; it's He that gives gifts to men for edifying the body, Eph. 4.12. His Warrand to both, is one; and His Authority, Commissionating both, is one, and both are gifts for the Churches good.

The second thing in this verse, is, The Commission John gets. 1. In general, to write what he saw. 2. More particularly, to send it to the seven Churches.

1. Write what thou seest : that is, not this Vision only, which thou hast seen; but all the Words and Circumstances which thou hast seen, or shall see and hear: And so it's his first warrand to write this Revelation, and send it to the Churches: it points at the Authority, on which the written Word is founded; it depends not on men, but on Jesus Christ that gives warrand to write: and we should look on the Bible, and every Chapter thereof as by Christ's direction written to us.

2. The matter he should write is restricted, Write, not everything that pleaseth thee, but what thou seest: to point out the guiding and inspiration of the Spirit in these holy Men, who were Pen-men of the Scripture; they spake and wrote, as they were inspired and guided by the holy Ghost.

3. It shows, that there is need, and it is requisite, that men have a particular Commission to carry the Word to People: not only a Commission, in general, to write, or, to carry the Gospel; but for every particular message. Not that men should be anxious, or perplexed, about their Warrand, or Commission, in an extraordinary way; but to weigh well the Time, Place, Persons, and such Circumstances as may clear their Commission in an ordinary way, there being some things to be written and sent to one Church by Christ's Warrant, which are not so to another; every Church hath their particular Message and Commission renewed.

2. More particularly, what he should do with it, when it is written in a Book; Send it to the seven Churches, that is, John, this Revelation is not to lie beside thee; but it's for the benefit of the Church: send it therefore to the seven Churches in Asia. 1. Because most famous in that time; and because near to Patmos, where he was; and because it's probable John had some particular relation to them: and their need presently required it. This Book of the Revelation, is sent for the benefit of the Church: and therefore ought to be welcomed thankfully, as a rich Jewel.

We shown before, why these Churches were called seven, and not the Church in Asia, verse. 4. and say no more of it now. These Churches, are particularly named. We shall not stand on a Geographicall description of the Places. Ephesus, is spoken of at large, Act. 19.20. This Church and Smyrna, were in that part of Asia the less, called Ionia; Pergamos, in that part, called Aetolia; Thyatira, Sardis, and Philadelphia, in Lydia ; and Laodicea, in that part, called Caira, or, Caria : which not being profitable to you to insist upon, we shall take some general considerations from the words and so proceed.

And, 1. It would be considered why these Churches, are designed from the name of the Cities wherein they were. We rather speak a word to this: because we find Churches in the New Testament, named by Towns. It's true, the Churches in Galatia, are also named; but most frequently they are named by Cities, as the Church at Jerusalem, the Church at Rome, the Church at Corinth, &c. And Titus is to ordain Elders in every City, by Paul's appointment: which was for the City; and it's like also, for the edification of these about, God making the Gospel spread from Cities to Countries about, as it is said, The Word spread from Ephesus to all Asia, though there were other Churches beside these, that were within the walls of these Towns. The reasons of this, we conceive to be, 1. Because the Cities, or Towns, were most famous for their populousnesse; and were well furnished with Officers: and there was most occasion of getting a Harvest of Souls in them, by spreading the Net of the Gospel among them, in respect of which accidental and politick considerations, which belong not to the essence of a Church, some Cities being more famous and able to keep the word of truth, and make it forth-coming to other Churches. It is not un-agreeable to Scripture, to have particular respect to Cities, and Churches in them, as they may further the work of the Gospel. 2. Because in these great Cities, and Places of concourse, the Ministers and Officers of the Church, who served in the work of the Lord, and went round in a circuit in the Churches about, had their most ordinary residence, as it would seem; and that their fixed, collegiat meetings and combinations were there. 1. Because we find no particular Congregations mentioned, but only the Church at such a Town written unto, though there was many particular Congregations about; and these Cities kept not the Word within themselves. 2. Where they are mentioned, as the Church at Jerusalem : it taketh in not only these within the walls; but all the Churches in Judea : so Corinth, takes in Cenchrea, &c.

2. Consider those Churches as once given to Idolatry: Ephesus, was famous, or rather, infamous for that, Acts 19. yet now Christ esteems them all Churches, bestows an Epistle upon them, holding out, 1. His love. 2. The power of His Grace and Gospel. 3. The sovereignty and freeness of His Grace, breaking in on the kingdom of sin and Satan amongst them; and that Christ can win in Churches to Himself, out of the most profane heathennish and Idolatrous cities and people.

3. Consider, These cities are respected by Christ: and it's not because they are cities; but because they are Churches: that which makes them to be preferred before others, is the Churches in them: And this is it that maketh places carry respect with Jesus Christ, more than all the glancing victories and glory of the world.

4. Consider them, as they are some of them more, some of them less; yet, none of them, are called less or more Churches. Ephesus, where were many thousands, is but a Church, as Smyrna, and other lesser towns are: the reason is, the Scripture goes not upon multitude, and external considerations of that kind; but upon the unity that is among Ministers, and Officers, which is not astricted to one particular Congregation: and where it is, it makes an union among many, as amongst few; and amongst few, as amongst many.

5. Consider, That the number of these Churches is according to the places where they were fixed, and where the members did inhabit: which shows, that Parochial marches by bounds or towns in convenient lying, is not unsuitable; but consonant to Scripture: wherefore the Church of Ephesus, or, of any certain place, includeth all the Professors living there, they are accounted of that Church and no other, as providence hath put them together: and the Churches are divided as they live sundry. No indweller of Ephesus, is accounted of the Church of Smyrna, or contrarily; order in this, being well consistent with the Gospel: and as we will not find mention made in Scripture of two Churches, in one place, what ever the number be, (save when they are after subdivided, as 1 Cor. 14.) So we will not find any Saint spoken of, as belonging to any Congregation, but as they dwell: and the Church at such a place, and Saints of such a place, are still taken to be of a like extent.

6. Consider, Some of them were more corrupt, others of them were more pure; yet, he writes an Epistle to them all: some hath a name that they are living, when they are dead; some are fallen from their first love; some have in them those that hold the doctrine of the Nicolaitans ; some are luke-warm, &c. Yet, they are all of them owned as Churches, and written to. 1. Because our Lord looks on them, as having that which made them to have the essence of Visible Churches: and in so far, He gives them the name, though many defects were in them: and therefore entitles them so. He stands not to give Laodicea the title of a Church to Him, which many, it may be, would scarcely count worthy the name of Christians. 2. Because our Lord's way, is not at first to give up with Churches, and Persons, who are joined to Him in Church-relations; but to press upon them to be forthcoming to their obligations: He says not, ye are no Churches; but reckons them Churches: and on that ground, founds His promises, threatenings and directions; and gives them reproofs for what is wrong, and His advice to amend the same: an excellent way of dealing, to have Churches answerable to their obligation, and not to cast them off. Rejection is the last thing used, when neither threatenings, promises, reproofs, nor directions have place to do them good. And we may say it on the bye, it is Christ's prerogative to remove Candlesticks, and dissolve ties between Him and Churches.

7. Consider, These Churches as they are now, comparing them with what they were once: Golden-Candlesticks; now dens for Mahomet : the Godhead of Christ once written of to them; now trampled on. Which shows, 1. How doleful a thing it is to despise warnings. 2. To what a hight Churches defection may come to: when there is not a healing in time; when falling from the first love is not taken heed to, it may come to make a Church no Church. These Churches were once as glorious as ever Glasgow was, and more, Paul writing to sundry of them, and here John to them all; yet, for contempt of the Gospel, God breaks the stays of beauty and bands, and they are no Churches to Him. Tremble to think upon it.

8. Consider, That John now in prison writes: the Church is obliged to John's imprisonment. We now have moe writings by the Apostles Epistles from their prisons, than we have from their liberty, God making this good use of man's malice.

9. He repeats his commission, not only in general, but to every Church, as their peculiar message was, that he might bear out his commission in his dealing with them; and that they might know the warrand they had to hear him. Neither Ministers ought to speak, or people to hear, except they be warranded: there is an unwarrantablenesse in hearing, as there is in speaking, Prov. 19.27. And people would make conscience in hearing, that it be not done indifferently; and there would not be indifferent access for all to Preach, nor for hearing, but as the Lord warrands.

LECTURE VI.

THe second circumstance, or step, of the first part of the Vision, is what John did, verse. 12. or his carriage when he heard the voice, spoken of before, verse. 10. I turned to see the voice that spake : a voice is not properly the object of sight; but it's two ways to be understood. 1. Either John turned him, that is, gave pains more clearly to perceive and understand that which was spoken: for, seeing, in Scripture, is often so taken, for a more clear up-taking and understanding of a thing: and so the meaning is, John