William Perkins on Revelation 1:10

Vers. 10. And I was rauished in the spirit on the Lords day, and heard behind mee a great voyce, as it had beene of a Trumpet.

In this tenth verse are set downe the third and fourth circumstances of this vision. The third is the manner of receiuing and giuing this reuelation to Iohn, namely, in a traunce. The fourth is the time when it was giuen, on the Lords day.

Touching the manner, it is noted in these words: I was in the spirit. That is, I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce. That this [illegible: 1 word] bee so expounded, appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell, who vseth to say, I was in the spirit, when hee expresseth and signifieth that hee was cast into a traunce, and therein receiued some vision by the spirit.

To vnderstand this the better, consider two things: first, what a traunce is: secondly, the end of it. First, a traunce is an extraordinarie worke or action of Gods spirit. Wee must not thinke, that traunces come from the vertue of the starres, nor from the constitution of mans bodie, or by the strength of imagination, as some haue fondly thought: but they are wrought by the holy ghost. Secondly, it is not euery worke of the holy ghost, but an extraordinarie worke, aboue the order of nature. It is also powerfull and mightie, wherein the whole man, both in bodie and mind is altered: which Saint Iohn here expresseth, saying, I was in the spirit. This extraordinarie worke of the spirit consisteth in two actions; one vpon the bodie, the other vpon the mind. First, in procuring a traunce, the spirit of God casteth the body of man into a dead sleepe; whereby all the sences, both inward and outward, are benummed: so Genes. 15.12. when God renewed his couenant with Abraham, hee casteth him into an heau[illegible: 1 letter]e sleepe: that is, into a traunce, wherein all his sences were benummed; onely his mind was waking. The action of the Holy ghost on the mind is, to draw it from fellowship with the body, and all the sences, to haue a neerer fellowship with God, that so the spirit of God may enlighten it with diuine light, that it may vnderstand the things which are reuealed to it: as wee may see in other extasies and traunces of the Prophets and Apostles. As in that of Act. 10 1[illegible: 1 letter] Pe[illegible: 1 letter]er, when he saw the vision of beasts cleane and vncleane. And thus wee see what a Traunce is, namely, What a trance [illegible: 1 word]. an extraordinarie powerfull work[illegible: 1 letter] of the spirit vpon the whole man, ca[illegible: 1 letter]ting the bodie into a dead sleepe, and making the mind fit to receiue the things which are reuealed vnto it of the Lord.

II. point. The end of traunces. God for two causes reuealeth his will in traunces vnto his seruants, as to Iohn in this place. First, that [illegible: 1 word] might know, that the things reuealed were not inuented of themselues, but giuen of God. Iohn herein had no vse of his bodily sences, hee neither heard, saw, nor felt, but they were asleepe. And therefore the vision must needs be from God, and the glory therof wholly his.

Secondly and chiefely, that the things reuealed might take the deeper impression in the vnderstanding: for the mind being freed from fellowship with the body, and not hindered by any phantasies of the sences (they being all asleepe, and quiet) doth then most liuely and sensibly apprehend and retaine the impression of things reuealed. Here then we see the great care of God, that his seruants might throughly vnderstand, certainely beleeue, and constantly keepe in memorie the things hee deliuered vnto them. The like care he shewed in reuealing his will to all his former Prophets, he would not haue their minds troubled with the fellowship of the body; nor hindered of the sences inward or outward, but wholly taken vp for the seruice of his spirit. And there is good reason of this: for if they must faithfully teach Gods will to others, to make them know and vnderstand, to beleeue & remember the same: is it not necessarie that they themselues should throughly vnderstand, soundly beleeue, and firmely keepe in memorie whatsoeuer God reuealeth?

This dealing of the Lord for this end with his holy Prophets, teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence, that they may throughly vnderstand the will of God in his word, and withall beleeue it soundly, and remember it carefully. We must not now looke for traunces and visions, as they had, but we must vse continuall study in the word, which is the ordinarie meanes to come vnto this knowledge. This dutie concerneth all students in diuinitie, and all others which desire a good vnderstanding in the word of God. And for their furtherance herein they must haue principall care to search into the text of Scripture throughly: thereby shall they best conceiue the proper meaning of the holy ghost, and with greater facilitie keepe the same in memorie. For one sayth truly, That euery good minister should bee a good text man. Whereby is descried a common fault of many students: who rather imploy themselues in the auncient writings of men, than in the word of God: nay, many spend their best time in the base writings of wicked & hereticall monks and friers. It cannot be denied, but many of the fathers were worthie members of Gods church: but if the fountaine be left, the ministerie will soone bee tainted with the filthie puddles of mens inuentions.

Againe, in this dealing of God with Iohn, we may obserue the truth of Christs saying, to him that hath, it shall be giuen. Mark. 4.[illegible: 1 letter]5▪ For though Iohn was endued with rare knowledge and singular gifts, yet the Lord addeth more knowledge to his former. The Lord found him faithfull in the duties of an Apostle; and therefore reuealeth the knowledge of many secrets vnto him in most full manner: euen so it is in Gods church at this day: all that haue care to know the will of God, and doe it, though their knowledge be small at the first, yet the Lord will helpe them, and adde dayly to their knowledge. And the cause why many heare the word of God and profit not; but wax worse, or stand at a stay, is, because they labour not to haue their knowledge encreased, by putting in practise that which they know: for if they did, then to him which hath, should more bee added, and hee should haue abundance. As on the contrarie, when we be negligent to heare or know and to obey the will of God: wee haue a spirit indeed sent vpon vs, yet not Gods spirit, but the spirit of slumber, of blindnesse & ignorance, so that we see, and see not; heare, and vnderstand not, Isay. 6.9.Isay. 6.9.

On the Lords day. In these words is the fourth circumstance, namely, the time when this vision was shewed to S. Iohn. This day which here is called the Lords day, among the Iewes was the first day of the weeke called by vs Sunday. It is called the Lords day for two causes: First, because on this day Christ rose from death to life: for Christ was buried the euen of the Iewes Sabboath, which is our Friday; and hee rested in the graue their whole Saboath, which is our saturday, and rose the first day of the weeke early in the morning, which is our Sonday.

Secondly, this first day of the weeke (according to the Iewes account) came in stead of the Iewes Saboath, and was ordained a day of rest for the New testament; and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day, the manifestation whereof (as some thinke) Iohn chiefly intended in this title. And touching this time: for our better vnderstanding, let vs consider three points: First, who changed the Iewes Saboath: secondly, for what cause; thirdly, whether the Church hath now in the New testament power to change the Saboath day we now celebrate, to any other day of the weeke.

For the first: it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours, long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold, that Christ himselfe was the author of this change. My reasons are these: First, that which the Apostles deliuered and enioyned the Church, that they receiued from Christ, either by voyce or instinct, for they deliuered nothing of their owne head. But the Apostles deliuered, and inioyned this Saboath to the Church, as to be kept a day of holy rest to the Lord as appeareth, 1. Cor. 16.1. Where Paule ordained in the churches of Galatia and Corinth, that the collection for the poore should be on the first day in the weeke: This hee left not to the choise of the church, but appointed it by authoritie Apostolicall from Christ.

Now the day of collecting for the poore (as appeareth in the histories of the church) was the Saboath day; when the people were assembled for Gods seruice. For this was the custome of the church for many yeares after Christ, First to haue the word preached, and the Sacraments administred, then to gather for the poore: and for this cause in the writings of the church, the Lords supper is called a sacrifice, an oblation, and the masse; not a reall sacrifice as the papists vse it; but spirituall, because therewith was ioined collection for the poore, which was a spirituall oblation, not to the Lord, but to the church for the releefe of the poore; and it was called the masse, because the collected releefe therat was sent to the poore saints abroad. A second reason is this: The Apostles thē selues kept this day for the Saboath of the New testament, Act. 20.7. And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention, saue onely in one case, when they came into the assemblies of the Iewes, who would keepe none other but the old Saboath of the law. A third reason is Iohn 20.19.26. The same day where[illegible: 1 letter]n Christ rose from death being the first day of the weeke, [illegible: 1 letter]e appeared to his disciples, being gathered together, and taught them many things, which concerned the gouernement of his Church. And eight dayes after being the first day of the weeke, hee appeared vnto them for the same end. Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamen[illegible: 1 letter].

II. point. The Saboath of the Iewes was changed for two causes. First, to maintaine the libertie of the church, of the New testament whereof this was a great part, tha[illegible: 1 letter] they were freed from the ceremonies of the Iewes: For when this day was changed, the church was no more tied to the Iewes Saboath, neither had any such regard of dayes and times.

Secondly, that there might be a more fit time for the memorie of the worke of mans redemption: For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation: So in the New testament it stands with reason there should be a day to celebrate this worke of redemption, which is a wonderfull creation; wherein (as Isay saith) are made a new heauen, & a new earth, Chap. 66. And wherby men become new creatures, 2. Cor. 5.17. Nay this redemption is a more glorious worke than the creation; for in that creation Adam was the head, but in this redemption Christ Iesus is our head. By the first creation wee receiued a temporall life; but by redemption wee receiue life eternall. In the creation Adam was espoused to Eue, but in the worke of redemption euery christian is espoused to Christ Iesus. By creation Adam had an earthly Paradise: In this redemption we haue an heauenly kingdome. In the creation Gods power, and wisedom did principally appeare. In this redemption with power and wisedome he shewed mercie and iustice: Iustice in Christs passion, and mercie in our forgiuenesse. By creation he made man of nothing, but by redemption hee made him of worse then nothing, and better then he was. Therefore seeing this worke of our redemption is farre passing the creation: it was meete a day should be set a apart for the memorie thereof: Now no day could be more fit then the first day of the weeke, in which Christ rose againe; whereby he confirmed the worke of our redemption: for he died for o[illegible: 1 letter]r sinnes, and rose againe for our iustification, Rom. 4.25.

III. point. Whether may the church of the New testament chaunge this Saboath day to any other day of the week, as to tewsday, wednesday, &c. Ans. The church hath no such power, for time is the Lords, and the disposing thereof is in his hands. Therefore Christ saith to his Disciples, It is not for you to know the times and seasons, which the father hath kept in his owne hands, Act. 1.6. As if hee should say, The father hath kept times and seasons in hi[illegible: 1 letter] owne power; and therefore it is not for you to knowe them: Now if that were a good reason, as no doubt it was; then is this also sound and good. If God haue the disposing of times in his hands, then it belongeth not to the church to dispose of them: but God hath the disposing of all times in his hands, ergo. And it may be otherwise hen[illegible: 1 letter]e gathered thus; If that which is lesse belong not to the church, then that which is more doth not: But the knowledge of time and seasons which God hath in his power belongeth not to the church, which is lesse than the disposing of times and seasons. And therefore the church hath not power to dispose of them; and so by consequent may not alter the Saboath day. Obiect. In the Old testament the Iewes appointed festiuall dayes: as the feast of Dedication which Christ kept holy, Ioh. 10.22. instituted by the Machabees,1. Mach 4. in token of thankfulnesse for their deliuerance: and for restoring of religion and the temple which Antiochus had pulled downe. And also Mordichay instituted the feast Purim: Esth. 9 17. which was celebrated of the Iewes afterwards.

Now if they had power to make holidayes, then they might alter the Saboath day; and so may the church in the New testament. Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God: but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple, & deliuerance of Gods people: And were onely celebrated as they serued to put the people in mind of these outward benefits. So that whereas some hold that the church hath power to alter the Saboath day: or to make two more Saboath dayes in a weeke if it were conuenient; it hath no ground in Gods word▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall. And thus wee see why this day was called the Lords day.

Now if the first day of the weeke bee the Lords day, The Vse. set apart for his honor in the memorie of so great redemption, then here are three sorts of men reprooued. First, those that make the Lords day a day of vaine pleasure and delight. This is the manner of all sorts of men, but especially of the yonger sort and seruants, who spend this day in carnall reioycing, in riot, gaming, and wantonnesse; neuer thinking of the worship of God, which is then to bee performed. But these sin greatly against the Lord: for hereby they peruert the end of the Lords day: It should be kept holy and glorious to the Lord, but they turne it to the worship and seruice of the diuell.

The second sort here reprooued are those which liue more ciuilltie than the former; but yet they thinke they may do what they will on the Lords day: as to take their iourneys thereon, and imploy themselues in their ordinarie affaires: perswading themselues they may serue God with as good an heart when they are alone about their busines, as they do who go to the church. But these men sinne grieuously against the fourth commandement: for hereby they make that their owne day which is the Lords.

A third sort here reprooued, though not so bad as the former, are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men; and therefore they will come duly to morning and euening prayer: thinking that they are not bound besides to heare the word of God preached, and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure. Of this sort are our ignorant people, and a great number euerie where. But they sinne grieuously against God, for the Saboath day is called the Lords day, because it is wholly consecrated to his worship: but they part stakes with the Lord, and giue him but a part of his owne day, and that the lesser: taking the rest vnto themselues, which thee mispend vpon their lusts. Now as these vices must be abhorred so on the contrarie, wee must with all conscience keepe the Lords Saboath holy according to th[illegible: 1 letter] fourth commandement. And therefore we must thereon cease from all workes of sinne, and from the workes of our callings; and sanctifie this day wholly by applying it all to the honour and worship of God. And here we must remember that there is a double sanctification of the Saboath: publike, and priuate. Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge: and to call on Gods name for further graces; as also to giue him thankes for his mercies, and to receiue his Sacramens. Priuate, when men in their priuat places imploy themselues in holy duties of prayer, reading, and meditation vpon Gods word & works: whereby God is honoured, and their souls edified: and both these must bee performed to the Lord euerie Saboath day of euery man: For wee may not abridge God of that tim[illegible: 1 letter] wherein glorie should be giuen to his name. If the officers should take our seruants in the weeke day from our priuat businesse, & imploy them in publicke affaires, wee would thinke much at it, though it were for the common good. And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday, and imploy it in our businesse. A maine cause why many profit little by the publicke mininisterie, is want of priuat sanctification of this day. Therefore we must learne to sanctifie the Saboath of the Lord, for else we shal neuer increase in faith, knowledge, or obedience as wee should: for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning.

Obiect. 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other? Answ. Though Iohn were absent from the church in regard of bodily presence: yet hee was present in spirit withall the faithfull, and therefore no doubt on this day hee gaue himselfe to prayer, and other duties which he could performe for the glorie of God in that solitarie place. Now it is the Lords manner when his seruants are thus humbled, then to come and reueale himselfe vnto them in speciall manner. So he did vnto Daniel, Dan. 9. and to Cornelius, Act. 10. and to Peter praying alone on the house toppe, Act. 10.11. And so doubtlesse finding Iohn thus imployed this Lords day, he reuealed his will vnto him touching the state of the church to the end of the world.

Hence we learne sundry instructions: First, whereas Iohn being in a sollitarie Island kept the Saboath: wee may obserue that all persons who are seuered from the assemblies of the church: as the prisoners and those which are sicke of a dead paluesie, or other great diseases: As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth: as prayer, confession of sins, and thanksgiuing; whereby God may be glorified, though they cannot come to the publicke ministerie of the word.

Secondly, in that Iohn receiued his vision on the Lords day, when hee gaue himselfe to prayer and holie duties; Hence ariseth a consolation to Gods church, that God draweth neere vnto them, that draw neere to him, as Iames 4.8. And so let vs humble our selues and draw neere to the Lord by prayer, and thanksgiuing; and the Lord in mercie will shew himselfe sundry wayes, and draw neere vnto vs.

The cause why men haue so little tast of Gods mercie and loue towards them, is because they do not draw neere vnto him, by doing those duties which he requireth at their hands. For when men draw backe from God, is it not good reason hee should draw backe from them?

This therfore must stirre vp our harts, and moue vs to come often to God by prayer and thanksgiuing: for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision.

And I heard behind me a great voyce, as it had bene a trumpet. First, here followeth the parts of this vision, which are two: The beginning or entrance into it in this verse, and part of the twelft. Secondly, the matter and substance thereof from the twelft verse to the end of the third chapter.

The entrance into the vision is a preparation, whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed. In which preparation we must obserue first the meanes: secondly, the parts thereof. The meanes whereby God prepareth him, is a voyce: And I heard a voyce. The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman: First, he prepared him by a voyce speaking vnto him before he appeared, and by this voyce caused him to slie for feare. Then hauing rebuked him for his sinnes, he made with him this couenant of grace, Genes. 3.

And in mount Synai before the Lord gaue the law,Exod. 19 & 20. hee first came downe in thundering and lightning, and with the sound of a trumpet to terrifie the people: and then hee vttered his law to Moyses, and to his people. So when the Lord would instruct Samuel touching the house of Elie,1. Sam. 3. he awoke him by a voyce, again, and againe: and then spake plainely vnto him. And in all visions vsually, and generally the Lord vseth to prepare his seruants by voyces, by signes, and words, that they might bee more fit to receiue such things as hee reuealed.

This dealing of God with Iohn, in preparing him to the worthy receiuing of this vision, teacheth vs that wee much more should bee prepared to heare and receiue the will of God; for wee come farre short of those excellent gifts of God, which were in Iohn, who yet must be prepared.

Our comming to heare Gods word is to learne the same, for the increase of knowledge, faith, and obedience. Now the word of God is hard, and we dull to learne; wee must therefore by all good meanes prepare our selues, that our minds and harts may be fit to receiue the same with profit. The cause of so little profit after long hearing is want of preparation: but hereof we haue entreated alreadie vpon the third verse.

This voyce is here set out vnto vs three wayes: First, by the place whence it came: Secondly by the qualitie of it: Thirdly, by the matter and substance which it contained. For the place: it was vttered from behind him: which the Lord obserued to stirre vp [illegible: 2 letters]re attention in Iohn; for vsually men doe more carefully marke those things which come on a sudden behind them, than those which are spoken or done directly before their face.

Secondly, for the qualitie of it, this voyce was great; as is expressed further by a similitude, Like the sound of a trumpet; that is, full of power and maiestie. Which also God added vnto it, to further attention in Iohn. For if it had beene an ordinarie voyce, or small, hee would not so much haue regarded it: but being so sudden, so great, and full of maiestie, it could not but make him verie attentiue.

Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him: This teacheth vs, that when we come to heare Gods word, we must vse all meanes of attention: for if it were needfull to Iohn, then is it farre more necessarie for vs, who are farre inferiour to him in all gifts of vnderstanding and memorie. And here also is another cause of small profit and little liking of Gods word, namely, want of attention in the heart. Wee must therefore like godly Lydia, Act. 16. stirre vp our dull and heauie spirits, and with all diligence marke the things wee heare. And here we must take heed of two enemies to attention: the first are by-thoughts: as when the body indeed is present, but the mind wandereth from the word, and is wholly possessed with thoughts of pleasure, or other worldly affaires: For these bee thornes in the ground of our hearts, which choke the good seede of the word. Many will complaine they cannot marke and remember that which is taught; now the cause is in themselues their wandering thoughts, which hinder both vnderstanding and memorie: for the mind conceiuing other matters, cannot obserue how one point dependeth on another, much lesse remember them afterward.

The second enemie to attention, is dulnesse and heauinesse in body & soule; a common fault in many hearers, which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching, when they ought to stirre vp their bodies and hearts to all attention. If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good, it would bee taken for a part of contempt and disloyaltie towards his maiestie. What disloyaltie then is this vnto the king of kings, that we should bee dull and heauy, when himselfe vouchsafeth to speake vnto vs out of his word, the mysteries of our saluation? And surely, among other things this drowsinesse is one cause of small profit, by the ministerie of the word. And therefore if wee would encrease in knowledge, and in the gifts of grace vnto saluation, we must prepare our selues before we come, and in hearing cast off all dulnesse of flesh and spirit, and with all might stirre vp our selues to attentiue hearing: so shall the word be blessed vnto vs; otherwise our hearing shall turne to our deeper condemnation.