Revelation 1 commentary

This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly. Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible. It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.

There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him dominion and glory for ever. He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honour him as a saviour, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!

It was the apostle's comfort that he did not suffer as an evil-doer, but for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour; and the Spirit of glory and of God rested upon this persecuted apostle. The day and time when he had this vision was the Lord's day, the Christian sabbath, the first day of the week, observed in remembrance of the resurrection of Christ. Let us who call him “Our Lord,” honour him on his own day. The name shows how this sacred day should be observed; the Lord's day should be wholly devoted to the Lord, and none of its hours employed in a sensual, worldly manner, or in amusements. He was in a serious, heavenly, spiritual frame, under the gracious influences of the Spirit of God. Those who would enjoy communion with God on the Lord's day, must seek to draw their thoughts and affections from earthly things. And if believers are kept on the Lord's holy day, from public ordinances and the communion of saints, by necessity and not by choice, they may look for comfort in meditation and secret duties, from the influences of the Spirit; and by hearing the voice and contemplating the glory of their beloved Saviour, from whose gracious words and power no confinement or outward circumstances can separate them. An alarm was given as with the sound of the trumpet, and then the apostle heard the voice of Christ.

The churches receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks; they should be precious and pure; not only the ministers, but the members of the churches; their light should so shine before men, as to engage others to give glory to God. And the apostle saw as though of the Lord Jesus Christ appeared in the midst of the golden candlesticks. He is with his churches always, to the end of the world, filling them with light, and life, and love. He was clothed with a robe down to the feet, perhaps representing his righteousness and priesthood, as Mediator. This vest was girt with a golden girdle, which may denote how precious are his love and affection for his people. His head and hairs white like wool and as snow, may signify his majesty, purity, and eternity. His eyes as a flame of fire, may represent his knowledge of the secrets of all hearts, and of the most distant events. His feet like fine brass burning in a furnace, may denote the firmness of his appointments, and the excellence of his proceedings. His voice as the sound of many waters, may represent the power of his word, to remove or to destroy. The seven stars were emblems of the ministers of the seven churches to which the apostle was ordered to write, and whom Christ upheld and directed. The sword represented his justice, and his word, piercing to the dividing asunder of soul and spirit, Heb 4:12. His countenance was like the sun, when it shines clearly and powerfully; its strength too bright and dazzling for mortal eyes to behold. The apostle was overpowered with the greatness of the lustre and glory in which Christ appeared. We may well be contented to walk by faith, while here upon earth. The Lord Jesus spake words of comfort; Fear not. Words of instruction; telling who thus appeared. And his Divine nature; the First and the Last. His former sufferings; I was dead: the very same whom his disciples saw upon the cross. His resurrection and life; I have conquered death, and am partaker of endless life. His office and authority; sovereign dominion in and over the invisible world, as the Judge of all, from whose sentence there is no appeal. Let us listen to the voice of Christ, and receive the tokens of his love, for what can he withhold from those for whose sins he has died? May we then obey his word, and give up ourselves wholly to him who directs all things aright.

INTRODUCTION

Authenticity.--The author calls himself John (Re 1:1, 4, 9; 2:8). Justin Martyr [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes from the Apocalypse, as John the apostle's work, the prophecy of the millennium of the saints, to be followed by the general resurrection and judgment. This testimony of Justin is referred to also by Eusebius [Ecclesiastical History, 4.18]. Justin Martyr, in the early part of the second century, held his controversy with Trypho, a learned Jew, at Ephesus, where John had been living thirty or thirty-five years before: he says that "the Revelation had been given to John, one of the twelve apostles of Christ." Melito, bishop of Sardis (about A.D. 171), one of the seven churches addressed, a successor, therefore, of one of the seven angels, is said by Eusebius [Ecclesiastical History, 4.26] to have written treatises on the Apocalypse of John. The testimony of the bishop of Sardis is the more impartial, as Sardis is one of the churches severely reproved (Re 3:1). So also Theophilus of Antioch (about A.D. 180), according to Eusebius [Ecclesiastical History, 4.26], quoted testimonies from the Apocalypse of John. Eusebius says the same of Apollonius, who lived in Asia Minor in the end of the second century. Irenæus (about A.D. 180), a hearer of Polycarp, the disciple of John, and supposed by Archbishop Usher to be the angel of the Church of Smyrna, is most decided again and again in quoting the Apocalypse as the work of the apostle John [Against Heresies, 4.20.11; 4.21.3; 4.30.4; 5.36.1; 5.30.3; 5.35.2]. In [5.30.1], alluding to the mystical number of the beast, six hundred sixty-six (Re 13:18), found in all old copies, he says, "We do not hazard a confident theory as to the name of Antichrist; for if it had been necessary that his name should be proclaimed openly at the present time, it would have been declared by him who saw the apocalyptic vision; for it was seen at no long time back, but almost in our generation, towards the end of Domitian's reign." In his work Against Heresies, published ten years after Polycarp's martyrdom, he quotes the Apocalypse twenty times, and makes long extracts from it, as inspired Scripture. These testimonies of persons contemporary with John's immediate successors, and more or less connected with the region of the seven churches to which Revelation is addressed, are most convincing. Tertullian, of North Africa (about A.D. 220), [Against Marcion, 3.14], quotes the apostle John's descriptions in the Apocalypse of the sword proceeding out of the Lord's mouth (Re 19:15), and of the heavenly city (Re 21:1-27). Compare On the Resurrection of the Flesh [27]; A Treatise on the Soul, [8, 9, &c.]; The Prescription Against Heretics, [33]. The Muratori fragment of the canon (about A.D. 200) refers to John the apostle writing to the seven churches. Hippolytus, bishop of Ostia, near Rome (about A.D. 240) [On Antichrist, p. 67], quotes Re 17:1-18, as the writing of John the apostle. Among Hippolytus' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." Clement of Alexandria (about A.D. 200) [Miscellanies, 6.13], alludes to the twenty-four seats on which the elders sit as mentioned by John in the Apocalypse (Re 4:5); also, [Who Is the Rich Man Who Shall Be Saved? 42], he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. Origen (about A.D. 233), [Commentary on Matthew, in Eusebius Ecclesiastical History, 6.25], mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Commentary on Matthew, [16.6], he quotes Re 1:9, and says, "John seems to have beheld the Apocalypse in the island of Patmos." Victorinus, bishop of Pettau in Pannonia, who suffered martyrdom under Diocletian in A.D. 303, wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Peschito version does not contain the Apocalypse, yet Ephrem the Syrian (about A.D. 378) frequently quotes the Apocalypse as canonical, and ascribes it to John.

Its canonicity and inspiration (according to a scholium of Andreas of Cappadocia) are attested by Papias, a hearer of John, and associate of Polycarp. Papias was bishop of Hierapolis, near Laodicea, one of the seven churches. Wordsworth conjectures that a feeling of shame, on account of the rebukes of Laodicea in Revelation, may have operated on the Council of Laodicea, so as to omit Revelation from its list of books to be read publicly (?). The Epistle of the churches of Lyons and Vienne to the churches of Asia and Phrygia (in Eusebius, [Ecclesiastical History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes Re 1:5; 3:14; 14:4; 22:11, as Scripture. Cyprian (about A.D. 250) also, in Epistle 13, quotes Re 2:5 as Scripture; and in Epistle 25 he quotes Re 3:21, as of the same authority as the Gospel. (For other instances, see Alford's Prolegomena, from whom mainly this summary of evidence has been derived). Athanasius, in his Festival Epistle, enumerates the Apocalypse among the canonical Scriptures, to which none must add, and from which none must take away. Jerome [Epistle to Paulinus] includes in the canon the Apocalypse, adding, "It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an unbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.

The Alogi [Epiphanius, Heresies, 51] and Caius the Roman presbyter [Eusebius, Ecclesiastical History, 3.28], towards the end of the second and beginning of the third century, rejected John's Apocalypse on mere captious grounds. Caius, according to Jerome [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the ground of its supporting the millennial reign on earth. Dionysius of Alexandria mentions many before his time who rejected it because of its obscurity and because it seemed to support Cerinthus' dogma of an earthly and carnal kingdom; whence they attributed it to Cerinthus. This Dionysius, scholar of Origen, and bishop of Alexandria (A.D. 247), admits its inspiration (in Eusebius [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with John's Gospel and Epistle, as also because the name John is several times mentioned in the Apocalypse, which is always kept back in both the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the style is not pure Greek, but abounds in barbarisms and solecisms. Eusebius wavers in opinion [Ecclesiastical History, 24.39] as to whether it is, or is not, to be ranked among the undoubtedly canonical Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. Cyril of Jerusalem (A.D. 386), [Catechetical Lectures, 4.35,36], omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in his day, the Apocalypse was not read in the churches. Yet in Catechetical Lectures, 1.4 he quotes Re 2:7, 17; and in Catechetical Lectures, 1; 15.13 he draws the prophetical statement from Re 17:11, that the king who is to humble the three kings (Da 7:8, 20) is the eighth king. In Catechetical Lectures, 15 and 27, he similarly quotes from Re 12:3, 4. Alford conjectures that Cyril had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained phraseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. Cyril of Alexandria [On Worship, 146], though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. Andreas of Cæsarea, in Cappadocia, recognized as genuine and canonical, and wrote the first entire and connected commentary on, the Apocalypse. The sources of doubt seem to have been, (1) the antagonism of many to the millennium, which is set forth in it; (2) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But the most primitive tradition is unequivocal in its favor. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.

The personal notices of John in the Apocalypse occur Re 1:1, 4, 9; Re 22:8. Moreover, the writer's addresses to the churches of Proconsular Asia (Re 2:1) accord with the concurrent tradition, that after John's return from his exile in Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in Ephesus, in the time of Trajan [Eusebius, Ecclesiastical History, 3.20,23]. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been rejected in that region; whereas the earliest testimonies in those churches are all in its favor. One person alone was entitled to use language of authority such as is addressed to the seven angels of the churches--namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (compare Re 1:2, 3, and 22:8, with Joh 1:14; 21:24; 1Jo 1:1, 2). Again, it accords with the view of the writer being an inspired apostle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends the Church of Ephesus for trying and convicting "them which say they are apostles, and are not," by which he implies his own undoubted claim to apostolic inspiration (Re 2:2), as declaring in the seven epistles Christ's will revealed through him.

As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for it, the visions of the seer, transported as he was above the region of sense, appropriately taking a form of expression abrupt, and unbound by the grammatical laws which governed his writings of a calmer and more deliberate character. Moreover, as being a Galilean Hebrew, John, in writing a Revelation akin to the Old Testament prophecies, naturally reverted to their Hebraistic style. Alford notices, among the features of resemblance between the styles of the Apocalypse and John's Gospel and Epistle: (1) the characteristic appellation of our Lord, peculiar to John exclusively, "the Word of God" (Re 19:13; compare Joh 1:1; 1Jo 1:1). (2) the phrase, "he that overcometh" (Re 2:7, 11, 17; 3:5, 12, 21; 12:11; 15:2; 17:14; 21:7; compare Joh 16:33 1Jo 2:13, 14; 4:4; 5:4, 5). (3) The Greek term (alethinos) for "true," as opposed to that which is shadowy and unreal (Re 3:7, 14; 6:10; 15:3; 16:7; 19:2, 9, 11; 21:5; 22:6). This term, found only once in Luke (Lu 16:11), four times in Paul (1Th 1:9; He 8:2; 9:24; 10:22), is found nine times in John's Gospel (Joh 1:9; 4:23, 37; 6:32; 7:28; 8:16; 15:1 Joh 17:3; 19:3, 5), twice in John's First Epistle (1Jo 2:8; 5:20), and ten times in Revelation (Re 3:7, 14; 6:10; 15:3; 16:7; 19:2, 9, 11; 21:5 Re 22:6). (4) The Greek diminutive for "Lamb" (arnion, literally, "lambkin") occurs twenty-nine times in the Apocalypse, and the only other place where it occurs is Joh 21:15. In John's writings alone is Christ called directly "the Lamb" (Joh 1:29, 36). In 1Pe 1:19, He is called "as a lamb without blemish," in allusion to Is 53:7. So the use of "witness," or "testimony" (Re 1:2, 9; 6:9; 11:7, &c.; compare Joh 1:7, 8, 15, 19, 32; 1Jo 1:2; 4:14; 5:6-11). "Keep the word," or "commandments" (Re 3:8, 10; 12:17; compare Joh 8:51, 55; 14:15). The assertion of the same thing positively and negatively (Re 2:2, 6, 8, 13; 3:8, 17, 18; compare Joh 1:3, 6, 7, 20; 1Jo 2:27, 28). Compare also 1Jo 2:20, 27 with Re 3:18, as to the spiritual anointing. The seeming solecisms of style are attributable to that, inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The vivid earnestness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical construction to another, as he graphically sets the thing described before the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions" [Winer]. The connection of thought is more attended to than mere grammatical connection. Another consideration to be taken into account is that two-fifths of the whole being the recorded language of others, he moulds his style accordingly. Compare Tregelles' Introduction to Revelation from Heathen Authorities.

Tregelles well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with Irenæus), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."

Relation of the Apocalypse to the rest of the canon.--Gregory of Nyssa [tom. 3, p. 601], calls Revelation "the last book of grace." It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The New Testament is composed of the historical books, the Gospels and Acts, the doctrinal Epistles, and the one prophetical book, Revelation. The same apostle wrote the last of the Gospels, and probably the last of the Epistles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, and were read in the Church assemblies, some years before John's death. His life was providentially prolonged that he might give the final attestation to Scripture. About the year A.D. 100, the bishops of Asia (the angels of the seven churches) came to John at Ephesus, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them; whereupon he pronounced them authentic, genuine, and inspired, and at their request added his own Gospel to complete the fourfold aspect of the Gospel of Christ (compare Muratori [Fragment on the Canon of Scripture]; Eusebius [Ecclesiastical History, 3.24]; Jerome [Commentary on Matthew]; Victorinus on the Apocalypse; Theodoret [Ecclesiastical History, 39]). A Greek divine, quoted in Allatius, calls Revelation "the seal of the whole Bible." The canon would be incomplete without Revelation. Scripture is a complete whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and man's consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation presents, in reverse order, man first liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Eve, represented by the second Adam, Christ, and the Church. His spotless bride, in Paradise, with free access to the tree of life and the crystal water of life that flows from the throne of God. As Genesis foretold the bruising of the serpent's head by the woman's seed (Ge 3:15), so Revelation declares the final accomplishment of that prediction (Re 19:1-20:15).

Place and time of writing.--The best authorities among the Fathers state that John was exiled under Domitian (Irenæus [Against Heresies, 5; 30]; Clement of Alexandria; Eusebius [Ecclesiastical History, 3.20]). Victorinus says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Re 1:2, 9). However, Re 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [Bede, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) Eusebius [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) Clement of Alexandria's'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in He 10:37; compare Re 1:4, 8; 4:8; 22:12; He 11:10; compare Re 21:14; He 12:22, 23; compare Re 14:1; He 8:1, 2; compare Re 11:19; 15:5; 21:3; He 4:12; compare Re 1:16; 2:12, 16; 19:13, 15; He 4:9; compare Re 20:1-15; also 1Pe 1:7, 13; 4:13, with Re 1:1; 1Pe 2:9 with Re 5:10; 2Ti 4:8, with Re 2:26, 27; 3:21; 11:18; Ep 6:12, with Re 12:7-12; Php 4:3, with Re 3:5; 13:8; 17:8; 20:12, 15; Col 1:18, with Re 1:5; 1Co 15:52, with Re 10:7; 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See Tilloch's Introduction to Apocalypse. But the Pauline benediction (Re 1:4) implies it was written after Paul's death under Nero.

To what readers addressed.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.

Object.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Am 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.

Alford, following Isaac Williams, draws attention to the parallel connection between the Apocalypse and Christ's discourse on the Mount of Olives, recorded in Mt 24:4-28. The seals plainly bring us down to the second coming of Christ, just as the trumpets also do (compare Re 6:12-17; 8:1, &c.; Re 11:15), and as the vials also do (Re 16:17): all three run parallel, and end in the same point. Certain "catchwords" (as Wordsworth calls them) connect the three series of symbols together. They do not succeed one to the other in historical and chronological sequence, but move side by side, the subsequent series filling up in detail the same picture which the preceding series had drawn in outline. So Victorinus (on Re 7:2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to the end of the last time, again returns to the same times, and supplies what He has less fully expressed." And Primasius [Commentary on the Apocalypse], "In the trumpets he gives a description by a pleasing repetition, as is his custom."

At the very beginning, John hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Re 1:7, "Behold, He cometh with clouds," &c. Re 1:8, 17, "I am the beginning and the ending ... the first and the last." So the seven epistles exhibit the same anticipation of the end. Re 3:12, "Him that overcometh, I will write upon Him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven"; compare at the close, Re 21:2. So also Re 2:28, "I will give him the morning star"; compare at the close, Re 22:16, "I am the bright and morning star."

Again, the earthquake that ensues on the opening of the sixth seal is one of the catchwords, that is, a link connecting chronologically this sixth seal with the sixth trumpet (Re 9:13; 11:13): compare also the seventh vial, Re 16:17, 18. The concomitants of the opening of the sixth seal, it is plain, in no full and exhaustive sense apply to any event, save the terrors which shall overwhelm the ungodly just before the coming of the Judge.

Again, the beast out of the bottomless pit (Re 11:7), between the sixth and seventh trumpets, connects this series with the section, twelfth through fourteenth chapters, concerning the Church and her adversaries.

Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.

Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.

Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things" (Da 7:8 Re 13:5), connects the beast that blasphemes against God, and makes war against the saints, with the little horn (Da 7:21; Re 13:6, 7), or at last king, who, arising after the ten kings, shall speak against the Most High, and wear out the saints (Da 7:25); also, compare the "forty-two months" (Re 13:5), or "a thousand two hundred and threescore days" (Re 12:6), with the "time, times, and the dividing of time," of Da 7:25. Moreover, the "forty-two months," Re 11:2, answering to Re 12:6; 13:5, link together the period under the sixth trumpet to the section, Re 12:1-14:20.

Auberlen observes, "The history of salvation is mysteriously governed by holy numbers. They are the scaffolding of the organic edifice. They are not merely outward indications of time, but indications of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as the fundamental forms of things, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently into the revelations of the Apocalypse, which sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (compare Re 1:4; 4:5, the seven Spirits before the throne; also, Re 5:6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals (Re 5:1), the seven trumpets (Re 8:2), and the seven vials (Re 17:1), are severally a complete series each in itself, fulfilling perfectly the divine course of judgments. Three and a half implies a number opposed to the divine (seven), but broken in itself, and which, in the moment of its highest triumph, is overwhelmed by judgment and utter ruin. Four is the number of the world's extension; seven is the number of God's revelation in the world. In the four beasts of Daniel (Da 7:3) there is a recognition of some power above them, at the same time that there is a mimicry of the four cherubs of Ezekiel (Eze 10:9), the heavenly symbols of all creation in its due subjection to God (Re 4:6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare" (Re 21:16), represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on the part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to itself the sevenfold perfection of the Spirits of God; at the same time that, with characteristic self-contradiction, it has ten horns, the number peculiar to the world power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, and also by the beast's own number, six hundred sixty-six, which in units, tens, and hundreds, verges upon, but falls short of, seven. The judgments on the world are complete in six: after the sixth seal and the sixth trumpet, there is a pause. When seven comes, there comes "the kingdom of our Lord and His Christ." Six is the number of the world given to judgment. Moreover, six is half of twelve, as three and a half is the half of seven. Twelve is the number of the Church: compare the twelve tribes of Israel, the twelve stars on the woman's head (Re 12:1), the twelve gates of new Jerusalem (Re 21:12, 21). Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect (Re 7:4): the tree of life yields twelve manner of fruits. Doubtless, besides this symbolic force, there is a special chronological meaning in the numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is the true one. They are intended to stimulate reverent inquiry, not to gratify idle speculative curiosity; and when the event shall have been fulfilled, they will show the divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor the ways haphazard.

The arguments for the year-day theory are as follows: Da 9:24, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but Mede observes, the Hebrew word means always seven of days, and never seven of years (Le 12:5; De 16:9, 10, 16). Again, the number of years' wandering of the Israelites was made to correspond to the number of days in which the spies searched the land, namely, forty: compare "each day for a year," Nu 14:33, 34. So in Eze 4:5, 6, "I have laid up on thee the years of their iniquity, according to the number of the days, three hundred and ninety days ... forty days: I have appointed thee each day for a year." John, in Revelation itself, uses days in a sense which can hardly be literal. Re 2:10, "Ye shall have tribulation ten days": the persecution of ten years recorded by Eusebius seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faith, for we cannot say precisely when the 1260 years begin: so that this theory is quite compatible with Christ's words, "Of that day and hour knoweth no man" [Mt 24:36; Mr 13:32]. However, it is a difficulty in this theory that "a thousand years," in Re 20:6, 7, can hardly mean one thousand by three hundred sixty days, that is, three hundred sixty thousand years. The first resurrection there must be literal, even as Re 20:5 must be taken literally, "the rest of the dead lived not again until the thousand years were finished" (Re 20:5). To interpret the former spiritually would entail the need of interpreting the latter so, which would be most improbable; for it would imply that "the rest of the (spiritually) dead lived not (spiritually)" until the end of the thousand years, and then that they did come spiritually to life. 1Co 15:23, "they that are Christ's at His coming," confirms the literal view.

CHAPTER 1

Re 1:1-20. Title: Source and Object of This Revelation: Blessing on the Reader and Keeper of It, as the Time Is Near: Inscription to the Seven Churches: Apostolic Greeting: Keynote, "Behold He Cometh" (Compare at the close, Re 22:20, "Surely I come quickly"): Introductory Vision of the Son of Man in Glory, amidst the Seven Candlesticks, with Seven Stars in His Right Hand.

1. Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [Auberlen]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (Re 1:3), is directed to reveal.

of Jesus Christ--coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [Bengel]. Compare His promise, Joh 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Joh 16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.

which God gave unto him--The Father reveals Himself and His will in, and by, His Son.

to show--The word recurs in Re 22:6: so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (Re 22:18, 19), have the effect of marring the sense of the context and the comparison of passages together [Bengel].

his servants--not merely to "His servant John," but to all His servants (compare Re 22:3).

shortly--Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Re 1:3; 22:6, "shortly"; Re 22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (Re 20:1-15) at least are included, the time is declared to be at hand. Lu 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Da 9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.

he sent--Jesus Christ sent.

by his angel--joined with "sent." The angel does not come forward to "signify" things to John until Re 17:1; 19:9, 10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Re 1:10, 11; 4:1; in Re 6:1 one of the four living creatures acts as his informant; in Re 7:13, one of the elders; in Re 10:8, 9, the Lord and His angel who stood on the sea and earth. Only at the end (Re 17:1) does the one angel stand by Him (compare Da 8:16; 9:21; Zec 1:19).

2. bare record of--"testified the word of God" in this book. Where we would say "testifies," the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; Re 1:3, "the words of this prophecy."

the testimony of Jesus--"the Spirit of prophecy" (Re 19:10).

and of all things that, &c.--The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."

3. he that readeth, and they that hear--namely, the public reader in Church assemblies, and his hearers. In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special blessing attends him who reads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," Ro 2:13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or prophet inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.

4. John--the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.

seven churches--not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See Trench's [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Re 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Ge 2:3; Eze 20:12). Circumcision, the sign of the covenant, after seven days (Ge 17:12). Sacrifices (Nu 23:1; 14:29; 2Ch 29:21). Compare also God's acts typical of His covenant (Jos 6:4, 15, 16; 2Ki 5:10). The feasts ordered by sevens of time (De 15:1; 16:9, 13, 15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Is 6:3; the blessing, Nu 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Re 4:6; Eze 1:5, 6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Da 2:32, 33; 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Ac 10:11; the four horns, the sum of the world's forces against the Church, Zec 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture.

Asia--Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.

Grace ... peace--Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jo 3.

him which is ... was ... is to come--a periphrasis for the incommunicable name Jehovah, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (Re 1:7). Still it is THE Father as distinguished from "Jesus Christ" (Re 1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.

the seven Spirits which are before his throne--The oldest manuscripts omit "are."

before--literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Re 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.

5. the faithful witness--of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [Richard of St. Victor in Trench]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."

the first-begotten of the dead--(Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [Alford]; but as Ac 13:33; Ro 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Psa 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mt 19:28).

the prince--or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Psa 2:2): these He shall break in pieces (Psa 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.

Unto him that loved us--The oldest manuscripts read the present, "... loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.

washed us--The two oldest manuscripts read, "freed (loosed as from a bond) us": so Andreas and Primasius. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Re 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mt 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.

6. And hath--rather as Greek, "And (He) hath."

made us kings--The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so Vulgate, Syriac, Coptic, and Andreas. This seems preferable, "He made us (to be) a kingdom." So Ex 19:6, "a kingdom of priests"; 1Pe 2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (Re 5:10). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests: whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (Re 7:15; 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [Auberlen].

priests--who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 2Sa 8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.

God and his Father--There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."

glory and dominion--Greek, "the glory and the might." The fuller threefold doxology occurs, Re 4:9, 11; fourfold, Re 5:13; Jude 25; sevenfold, Re 7:12; 1Ch 29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.

for ever and ever--Greek, "unto the ages."

7. with clouds--Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (Ac 1:9). His ascension corresponds to the manner of His coming again (Ac 1:11). Clouds are the symbols of wrath to sinners.

every eye--His coming shall therefore be a personal, visible appearing.

shall see--It is because they do not now see Him, they will not believe. Contrast Joh 20:29.

they also--they in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.

all kindreds ... shall wail--all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Zec 12:3-6, 9; 14:1-4; Mt 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Re 13:8. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.

because of--Greek, "at," or "in regard to Him."

Even so, Amen--Gods seal of His own word; to which corresponds the believer's prayer, Re 22:20. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.

8. Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.

the beginning and the ending--omitted in the oldest manuscripts, though found in Vulgate and Coptic. Transcribers probably inserted the clause from Re 21:6. In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favor in Paradise. Accomplishing finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the Church.

the Lord--The oldest manuscripts read "the Lord God."

Almighty--Hebrew, "Shaddai," and "Jehovah Sabaoth," that is, "of hosts"; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occurs often in Revelation, but nowhere else in the New Testament save 2Co 6:18, a quotation from Isaiah.

9. I John--So "I Daniel" (Da 7:28; 9:2; 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.

also--as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.

companion--Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.

patience--Translate, "endurance." "Persevering, enduring continuance" (Ac 14:22); "the queen of the graces (virtues)" [Chrysostom].

of, &c.--The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.

was--Greek, "came to be."

in ... Patmos--now Patmo or Palmosa. See Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mt 20:22).

for--Greek, "for the sake of," "on account of"; so, "because of the word of God and ... testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [Bengel].

10. I was--Greek, "I came to be"; "I became."

in the Spirit--in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.

on the Lord's day--Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term, "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in Ac 20:7; 1Co 16:2; compare Joh 20:19-26. The name corresponds to "the Lord's Supper," 1Co 11:20. Ignatius seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and Irenæus [Quæst ad Orthod., 115] (in Justin Martyr). Justin Martyr [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day Pliny doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. Tertullian [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." Melito, bishop of Sardis (second century), wrote a book on the Lord's day [Eusebius 4.26]. Also, Dionysius of Corinth, in Eusebius [Ecclesiastical History, 4.23,8]. Clement of Alexandria [Miscellanies, 5. and 7.12]; Origen [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in Jerome [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [Wordsworth].

great voice--summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.

11. I am Alpha and Omega, the first and the last; and--The oldest manuscripts, omit all this clause.

write in a book--To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel].

seven churches--As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, Cyprian, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [Stier]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.

12. see the voice--that is, ascertain whence the voice came; to see who was it from whom the voice proceeded.

that--Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.

spake--The oldest manuscripts, versions, and Fathers read, "was speaking."

being--"having turned."

seven ... candlesticks--"lamp-stands" [Kelly]. The stand holding the lamp. In Ex 25:31, 32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Zec 4:2, 11. Here the seven are separate candlesticks, typifying, as that one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine [Trench].

13. His glorified form as man could be recognized by John, who had seen it at the Transfiguration.

in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Re 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.

seven--omitted in two of the oldest manuscripts, but supported by one.

Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.

down to the foot--a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Ex 28:2, 4, 31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Le 16:4, 23, 24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Is 4:2, Margin). The angels are attired somewhat like their Lord (Re 15:6). The ordinary girding for one actively engaged, was at the loins; but Josephus [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.

14.--Greek, "But," or "And."

like wool--Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in Is 1:18). Not age, for hoary hairs are the sign of decay.

eyes ... as ... flame--all-searching and penetrating like fire: at the same time, also, implying consuming indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by Re 19:11, 12.

15. fine brass--Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by Bochart from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," Eze 1:7; Re 10:1, "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here.

voice as ... many waters--(Eze 43:2); in Da 10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, Re 14:2; 19:6; Eze 1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast So 2:8; 5:2, with which compare Re 3:20.

16. he had--Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [Alford].

in ... right hand seven stars--(Re 1:20; Re 2:1; 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so Is 62:3. He is their Possessor and Upholder.

out of ... mouth went--Greek, "going forth"; not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. Tertullian [Epistle against Judaizers], takes them of the Old and the New Testaments. Richard of St. Victor, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins."

sword--Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, Lu 2:35.

sun ... in his strength--in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, æsthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.

17. So fallen is man that God's manifestation of His glorious presence overwhelms him.

laid his right hand upon me--So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.

unto me--omitted in the oldest manuscripts.

the first ... the last--(Is 41:4; 44:6; 48:12). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [Richard of St. Victor].

18. Translate as Greek, "And THE Living One": connected with last sentence, Re 1:17.

and was--Greek, "and (yet) I became."

alive for evermore--Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [Theodoret in Trench]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.

have ... keys of hell--Greek, "Hades"; Hebrew, "Sheol." "Hell" in the sense, the place of torment, answers to a different Greek word, namely, Gehenna. I can release from the unseen world of spirits and from DEATH whom I will. The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, Ro 5:12) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (Psa 9:13, 14; Is 38:10; Mt 16:18).

19. The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).

things which are--"the things which thou hast seen" are those narrated in this chapter (compare Re 1:11). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. Alford translates, "What things they signify"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," Greek, "which are about to come to pass." The plural (Greek) "are," instead of the usual Greek construction singular, is owing to churches and persons being meant by things" in the clause, "the things which are."

20. in--Greek, "upon My right hand."

the mystery ... candlesticks--in apposition to, and explaining, "the things which thou hast seen," governed by "Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is revelation. Stars symbolize lordship (Nu 24:17; compare Da 12:3, of faithful teachers; Re 8:10; 12:4; Jude 13).

angels--not as Alford, from Origen [Homily 13 on Luke, and Homily 20 on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, Hag 1:13, "the Lord's Messenger in the Lord's message"; Mal 2:7; 3:1), the bishop, or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but one angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term angel, designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is in heaven!"

The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.

Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Rev 1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: - - et incipient magni procedere menses. "And those times, pregnant with the most stupendous events, will begin to roll on."

Who bare record of the word of God - Is there a reference here to the first chapter of John's gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse.

Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils.

The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on Rev 1:1.

These three verses contain the introduction; now the dedication to the seven Churches commences.

John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.

The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.

Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.

From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.

The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Gen 11:7 : God said to the Seven Angels which stand before him, Come now, etc.

In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.

That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Rev 3:1; Rev 4:5; and particularly Rev 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.

The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.

The first-begotten of the dead - See the note on Col 1:18.

The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.

Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See Joh 3:16.

Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

Kings and priests - See on 1Pet 2:5 (note), 1Pet 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.

To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other.

For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.

Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.

Behold, he cometh with clouds - This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews.

And all kindreds of the earth - Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state.

Even so, Amen - Ναι, αμην· Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt.

I am Alpha and Omega - I am from eternity to eternity. This mode of speech is borrowed from the Jews, who express the whole compass of things by א aleph and ת tau, the first and last letters of the Hebrew alphabet; but as St. John was writing in Greek, he accommodates the whole to the Greek alphabet, of which Α alpha and Ω omega are the first and last letters. With the rabbins מא ועד ת meeleph vead tau, "from aleph to tau," expressed the whole of a matter, from the beginning to the end. So in Yalcut Rubeni, fol. 17, 4: Adam transgressed the whole law from aleph to tau; i.e., from the beginning to the end.

Ibid., fol. 48, 4: Abraham observed the law, from aleph to tau; i.e., he kept it entirely, from beginning to end.

Ibid., fol. 128, 3: When the holy blessed God pronounced a blessing on the Israelites, he did it from aleph to tau; i.e., he did it perfectly.

The beginning and the ending - That is, as aleph or alpha is the beginning of the alphabet, so am I the author and cause of all things; as tau or omega is the end or last letter of the alphabet, so am I the end of all thinks, the destroyer as well as the establisher of all things. This clause is wanting in almost every MS. and version of importance. It appears to have been added first as an explanatory note, and in process of time crept into the text. Griesbach has left it out of the text. It is worthy of remark, that as the union of א aleph and ת tau in Hebrew make את eth, which the rabbins interpret of the first matter out of which all things were formed, (see on Gen 1:1 (note)); so the union of Α alpha and Ω omega, in Greek, makes the verb αω, I breathe, and may very properly, in such a symbolical book, point out Him in whom we live, and move, and have our being; for, having formed man out of the dust of the earth, he breathed into his nostrils the breath of life, and he became a living soul; and it is by the inspiration or inbreathing of his Spirit that the souls of men are quickened, made alive from the dead, and fitted for life eternal. He adds also that he is the Almighty, the all-powerful framer of the universe, and the inspirer of men.

Your brother - A Christian, begotten of God, and incorporated in the heavenly family.

Companion in tribulation - Suffering under the persecution in which you also suffer.

In the kingdom - For we are a kingdom of priests unto God.

And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master.

The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference.

For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.

I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.

The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.

And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.

As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exo 19:16, Exo 19:19, etc.

I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.

Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.

Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text.

Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.

Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N.

Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N.

Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.

Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N.

Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N.

Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Col 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.

And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.

Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exo 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

Like unto the Son of man - This seems a reference to Dan 7:13. This was our blessed Lord himself, Rev 1:18.

Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God.

Golden girdle - The emblem both of regal and sacerdotal dignity.

His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.

His eyes were as a flame of fire - To denote his omniscience, and the all-penetrating nature of the Divine knowledge.

His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds.

The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation.

His voice as the sound of many waters - The same description we find in Eze 43:2 : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.

In his right hand seven stars - The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below.

Out of his mouth went a sharp two-edged sword - This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God's judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12 : The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc. And the word of God is termed the sword of the Spirit, Eph 6:17.

And his countenance was as the sun shineth in his strength - His face was like the disk of the sun in the brightest summer's day, when there were no clouds to abate the splendor of his rays. A similar form of expression is found in Jdg 5:31 : Let them that love him be as the sun when he Goeth Forth in His Might. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon: - וגלגלי עיניהם דומים לגלגלי חמה vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees; וזיו פניהם כזיו חמה veziv peneyhem keziv chammah, and the Splendor of Their Faces was as the Splendor of the Sun."

I fell at his feet as dead - The appearance of the glory of the Lord had then same effect upon Ezekiel, Eze 1:28 : and the appearance of Gabriel had the same effect on Daniel, Dan 8:17. The terrible splendor of such majesty was more than the apostle could bear, and he fell down deprived of his senses, but was soon enabled to behold the vision by a communication of strength from our Lord's right hand.

I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on Gen 30:22, are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph.

1. The key of the rain;

2. The key of provision;

3. The key of the grave; and

4. The key of the barren womb."

In Sanhedrin, fol. 113, 1, it is said: "When the son of the woman of Sarepta died, Elijah requested that to him might be given the key of the resurrection of the dead. They said to him, there are three Keys which are not given into the hand of the apostle, the key of life, the key of the rain, and the key of the resurrection of the dead." From these examples it is evident that we should understand ᾁδης, hades, here, not as hell, nor the place of separate spirits, but merely as the grave; and the key we find to be merely the emblem of power and authority. Christ can both save and destroy, can kill and make alive. Death is still under his dominion, and he can recall the dead whensoever he pleases. He is the resurrection and the life.

Write the things which thou hast seen - These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise.

The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves.

1. In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In Jer 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Gen 38:18, Gen 38:25; Exo 18:11; Dan 6:17, Hag 2:23. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured.

2. The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life.

3. The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them.

4. How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them.

5. How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master!

They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence.

On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory.

The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies.

The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Rev 22:6; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it. It is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Rev 17:1; 21:9; 22:6,16. To his servant John - A title given to no other single person throughout the book.

Who hath testified - In the following book. The word of God - Given directly by God. And the testimony of Jesus - Which he hath left us, as the faithful and true witness. Whatsoever things he saw - In such a manner as was a full confirmation of the divine original of this book.

Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled. Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament. In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding. Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages. The words of this prophecy - It is a revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches. And keep the things which are written therein - In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively. For the time - Of its beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!

John - The dedication of this book is contained in the fourth, fifth, and sixth verses; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.

And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as "the first fruits of them that slept;" and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords." This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.

To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things.

Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.

I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.

I John - The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse. Rev 1:9 - 20 Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2Tim 2:12. I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.

I was in the Spirit - That is, in a trance, a prophetic vision; so overwhelmed with the power, and filled with the light, of the Holy Spirit, as to be insensible of outward things, and wholly taken up with spiritual and divine. What follows is one single, connected vision, which St. John saw in one day; and therefore he that would understand it should carry his thought straight on through the whole, without interruption. The other prophetic books are collections of distinct prophecies, given upon various occasions: but here is one single treatise, whereof all the parts exactly depend on each other. Chapter iv. 1 Rev 4:1 is connected with chapter i. 19; Rev 1:19 and what is delivered in the fourth chapter goes on directly to the twenty - second. On the Lord's day - On this our Lord rose from the dead: on this the ancients believed he will come to judgment. It was, therefore, with the utmost propriety that St. John on this day both saw and described his coming. And I heard behind me - St. John had his face to the east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to proclaim the coming of the great King, and his victory over all his enemies.

Saying, What thou seest - And hearest. He both saw and heard. This command extends to the whole book. All the books of the New Testament were written by the will of God; but none were so expressly commanded to be written. In a book - So all the Revelation is but one book: nor did the letter to the angel of each church belong to him or his church only; but the whole book was sent to them all. To the churches - Hereafter named; and through them to all churches, in all ages and nations. To Ephesus - Mr. Thomas Smith, who in the year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is forty - six English miles; from Smyrna to Pergamos, sixty - four; from Pergamos to Thyatira, forty - eight; from Thyatira to Sardis, thirty - three; from Sardis to Philadelphia, twenty - seven; from Philadelphia to Laodicea, about forty - two miles.

And I turned to see the voice - That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise. Girt about at the breast - he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.

His head and his hair - That is, the hair of his head, not his whole head. Were white as white wool - Like the Ancient of Days, represented in Daniel's vision, Dan 7:9. Wool is commonly supposed to be an emblem of eternity. As snow - Betokening his spotless purity. And his eyes as a flame of fire - Piercing through all things; a token of his omniscience.

And his feet like fine brass - Denoting his stability and strength. As if they burned in a furnace - As if having been melted and refined, they were still red hot. And his voice - To the comfort of his friends, and the terror of his enemies. As the voice of many waters - Roaring aloud, and bearing down all before them.

And he had in his right hand seven stars - In token of his favour and powerful protection. And out of his mouth went a sharp two - edged sword - Signifying his justice and righteous anger, continually pointed against his enemies as a sword; sharp, to stab; two - edged, to hew. And his countenance was as the sun shineth in his strength - Without any mist or cloud.

And I fell at his feet as dead - Human nature not being able to sustain so glorious an appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for receiving so weighty a prophecy. A great sinking of nature usually precedes a large communication of heavenly things. St. John, before our Lord suffered, was so intimate with him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners, be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto him with reverence: an increase of reverence towards this awful majesty can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far away, while you are thinking or reading of these things. And he laid his right hand upon me - The same wherein he held the seven stars. What did St. John then feel in himself? Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by his name, (as the angels did Zechariah and others,) but speaks as his well known master. What follows is also spoken to strengthen and encourage him. I am - When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matt 26:64. But he now speaks of his own glory, without any veil, in plain and direct terms. The first and the last - That is, the one, eternal God, who is from everlasting to everlasting, Isaiah 41:4.

And he that liveth - Another peculiar title of God. And I have the keys of death and of hades - That is, the invisible world. In the intermediate state, the body abides in death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St. Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes then his supposed successor at Rome by the keys of purgatory? From the preceding description, mostly, are taken the titles given to Christ in the following letters, particularly the four first.

Write the things which thou hast seen - This day: which accordingly are written, Rev 1:11 - 18. And which are - The instructions relating to the present state of the seven churches. These are written, Rev 1:20 - Rev 3:22. And which shall be hereafter - To the end of the world; written, Rev 4:1, &c.

Write first the mystery - The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in the eleventh verse. Rev 1:11 In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ. And the seven candlesticks are seven churches - How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.

1 THE revelation of Jesus Christ , which God gave unto him , to shew unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John :

The Apocalyps, (as this Book is sometimes called) that is, the discovering, or unveiling of some hidden things; (so the word Revelation signifieth. The Greek word is often used in the New-Testament, and is ordinarily translated so. It is called the Revelation of Iesus Christ, because Christ received it from his Father, as the next words shew.

Which God gave unto him, as he was Mediator; By God, here is to be understood the Father, not exclusively to the Son, as if he were not God, but to shew the order of working in the Holy Trinity, Iohn 7.16. and 14.10. Christ in his state of Humiliation is said to learn of the Father; in his state of Exaltation to receive from the Father?

To Iohn, and by him to all Saints that will be studious of things revealed.

[non-Latin text not transcribed]. This Phrase puts us out of doubt, tha[illegible: 1 letter] this Book is not a Relation, or Narrative of things pass, but a Revelation, or Prediction of things to come. See also chap. 22.6, 16. which makes me wonder at the Confidence of a learned Amotator of our own, That all things here relate, either to the Seige of Hierusalem, (which was past more than 20 years before this Revelation to St. Iohn) or to Pagan Rome, which, indeed, continued 200 and odd years after this. But his Notion is contrary to the general Sense of all Interpreters, whether the ancient Fathers, or modern Writers. The Phrase, indeed, signifies shortly, but never what was past, nor always, what shall in a few Days come to pass. See Luke 18.8. Rom. 16.20. tho indeed sometimes it signifies the time immediately following a Command, as Acts 12.7. and 22.18. and considering it is God's Phrase, to whom a thousand Years are but as yesterday, Psalm 90.4. and who cal[illegible: 2 letters] the things that are not, as if they were; and who manifestly calls all those years betwixt Christ's coming, and the end of the World, (almost 1700 of which are past already) the last Days, we may allow him to say▪ Those things should be shortly, which soon after should begin to be effected, tho no[illegible: 1 letter] finished; till Christ's second coming; tho therefore we may allow this Verse the Key to open the whole Apocalyps, yet we must judge the learned Author hath turned i[illegible: 1 letter] the wrong way. Christ had fore-told the Ruine of Hierusalem, Matth. 24. nor was it now the matter of a Prophecy, but History. The six first Seals plainly shew the state of the Christian Church under Rome-Pagan; what shall we say to all things represented under the seventh Seal, &c.

First by one Angel, then by another, or (possibly) constantly by the same.

Who this Iohn was, we shall declare further, v. 2.4.

2 Who bare record of the word of God , and of the testimony of Jesus Christ , and of all things that he saw .

This Phrase determines the Controversie about the Pen-man of this part of holy Writ, and puts it out of doubt, that it was Iohn the Apostle and Evangelist. The Phrase so agrees to Iohn 1.19, 32, 34. and 19.35. The word in the Greek signifies, bare Testimony to, or of the Word of God. Some understand Christ so called, 1 Iohn 1.2. Some would have the Gospel meant by it; and if any think this the more probable Sense, because, tho Christ be elsewhere called the Word, yet he is not called the Word of God; and it is not here in the Dative, but the Accusative Case; I see no reason to contradict them.

By the Testimony of Christ, is to be understood the Doctrine of Christ, called so, because it is a Testimony concerning him: Or rather, that which he testified, who is elsewhere called the true and faithful Witness.

This may be understood with reference to what went before; so it agreeth with 1 Iohn 1. or to what followeth in this Revelation, made to him in Visions, in a great measure.

3 Blessed is he that readeth , and they that hear the words of this prophecy l, and keep those things which are written therein : For the time is at hand .

From hence is well concluded, That this is a Portion of holy Writ, to be read publickly and privately, otherwise no Blessing would have been pronounced to the Readers, or the Hear[illegible: 1 letter]rs of it.

That keeps it in Memory, and liveth in view of it, and as a Person that believes it; they are blessed, as they will from it be comforted; conce[illegible: 2 letters]ing all the Sufferings of the Church, and People of [illegible: 1 word] ▪

The Season for the Accomplishment of th[illegible: 2 letters]e things is nigh, not passed, but the time when they shall begin to happen, is not very far off.

It is also well from hence concluded, That this Book is no History of things done, but a Prediction of things to come to pass; for tho Prophecy in some Scriptures signifieth more largely the Revelation of the Divine Will, yet here it must signifie strictly.

Marginal references: Chap. 22.7.; Rom. 13.11. James. 5.8. 1 Pet. 4.7. Chap. 22.10.

4 JOHN to the seven churches which are in Asia, Grace be unto you, and peace from him which is, and which was , and which is to come, and from the seven spirits which are before his throne :

Iohn the Apostle and Evangelist writes either to all the Churches of Asia under the Notion of seven, (which is the number of Perfection) or to those seven Churches mentioned, v. 11. Ephesus, Smy[illegible: 1 letter]na, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea, (seven famous Places in Asia the less, where the Gospel was planted) which being the most famous Churches in that part of the World, Iohn is commanded to deposite this Prophecy in their Hands, by them to be communicated unto other Churches. These Churches were in the most famous Cities of the lesser Asia: some think Iohn was the Apostle that preached most in Asia, and founded these Churches; others, that tho they were founded by Peter and Pa[illegible: 1 letter]l ▪ yet after their Death Iohn took upon him the charge of them. It is the opinion of some learned Men, that the Apostle did not, in the Epistle to the Churches in Asia, design only to tell them of their Error, and prescribe to their Cure, but that in writing to them, he assigns both a Prophet[illegible: 1 letter]cal Instruction of us all concerning the State of the Church in all Periods from that time to the Day of Judgment, and also to reprove and counsel all present and succeeding Churches; but of this we may possibly speak more afterward.

Grace and Peace is the common Apostolical Salutation, as to the Sense of which, we have often spoke; the Apostle wisheth them the free Love of God ▪ that is, Grace, and the Seal of it, Rom. 5.1. Peace with God and their own Consciences, and each with other.

These words are a Description of God, particularly of Jesus Christ in his Eternity and Immutability. He was from Eternity; he is now, and he shall be for ever. Or, (as some) he was in his Promises before his Incarnation; he is now God manifested in the Flesh, and he is to come as a Iudge to judge the quick and the dead. This was an ancient Name of God, Exod. 3.14. I am that I am.—I am hath sent me unto you. These words interpret the Name Iehovah.

It is very difficult to determine what is meant by the seven Spirits here before the Throne, we read of them also, chap. 3.1. & 4.5. & 5.6. Christ is described▪ chap. 3.1. as having the seven Spirits of God. It is said, chap. 4.5. that the seven Lamps of Fire burning before the Throne, are the seven Spirits of God: and chap▪ 5.6. That the Lamb's seven Eyes, were the seven Spirits of God. This is all the Light we have from Scripture: Some think they are from Angels that are here meant. We read chap. 8.2. of seven Angels that stood before God; and in ch. 15.16.17. there is a like Mention of seven Angels; and Zech. 4.2, 10. Zechariah had a Vision of seven Lamps, and seven Pipes, which v. 10. are said to be the Eyes of the Lord which run to and fro through the whole Earth. But Iohn saluting the Churches with Grace and Peace from these seven Spirits, and joining them with Christ, they do not seem to be Creatures, Angels, that are here meant, but such a Being from whom Grace and Peace cometh. Others therefore understand by them, the seven Workings of Divine Providence in his Managery of the Affairs of the World, with relation to the Church, of which we shall read after, but this also seems hard. The Sense seems to be, and from the Holy Ghost, who, tho but one spiritual Being, ye[illegible: 1 letter] exer[illegible: 2 letters]th his Influence many ways, and by various M[illegible: 1 letter]nifestations, called here seven Spirits, because all flow from the same Spirit. They are therefore called, ch. 4.5. burning Lamps. The Holy Ghost descending in the appearance of Fire, Acts 2. and being compared to Fire, Matth. 3.11. they are called the Lambs seven Eyes, and seven Hor[illegible: 2 letters], chap. 5.6. Christ had the Spirit without measure; and the Holy Spirit is oft called the Spirit of Christ. This seemeth the best Sense; the Reader may find the Objections to it answered in Mr. Pool's Synopsis Criticorum upon this Verse.

Marginal references: Joh. 1.1.

5 And from Jesus Christ, who is the faithful witness , and the first-begotten of the dead , and the Prince of the kings of the earth : Unto him that loved us; and washed us from our sins in his own blood ,

Here i[illegible: 1 letter], an express mention of Jesus Christ, because he was the Procurer of our Redemption, and our Mediator, to whom the Father committed all Power, as to the Church. He is called the faithful and true Witness, 1 Tim. 6.13. he witnessed a good Confession before Pontius Pilate; he bare record of himself, John 8.1[illegible: 1 letter] ▪ [illegible: 1 letter]4. See also Isa. 43.10. & 53.4. Iohn 18.37.

Th[illegible: 1 letter]t is, who f[illegible: 2 letters]st rose from the dead, viz. by his own Power, Iohn 10.18. and to die no more. See Acts 13.34. 1 Cor. 15▪20.

The King of Kings, chap. 17.14. & 19.16. 1 Tim. 6.15. The first Name here given to Christ speaketh his Prophetical Office, the second his Priestly Office, this last his Kingly Office.

Here begins a Doxology, or giving Glory to Christ, (such Forms are frequent in the Epistles) first, as he that washed us from our Sins, both from the Guilt, and from the Power and Dominion of our Sins, with his Blood, paying a Price, and satisfying God's Justice for, and meriting our Sanctification. See Heb. 9.14. 1 Iohn 1.7.

Marginal references: Chap. 3.14.; 1 Cor. 15.20.; Chap. 17.14. & 19.16.

6 And hath made us kings and priests unto God and his Father : To him be glory and dominion for ever and ever. Amen .

Kings, to rule over our own Appetite, and govern our selves by the Law of his Word, to fight and conquer the World, the Flesh, and the Devil. Kings in a spiritual Sense, for our Kingdom is like his from whom we derive it, not of this World; therefore he adds, unto God, to the Honour and Glory of God, for his Service, who is the Father of Christ; Priests to offer up spiritual Sacrifices, acceptable to God, through the Beloved, 1 Pet. 2.5. our Bodies as a living Sacrifice, Rom. 12.1. part of our Estates, Phil. 4.18. The Sacrifices of Praise, the Fruit of our Lips, Heb. 13.15. So as all the Priviledges of the Iews, Exod. 19.16. belong to us, and that in a more eminent manner. Through Christ we also are a Royal Priesthood, a peculiar People.

Let all Praise, and Honour, and Acknowledgments be paid, and all Power ascribed to him for ever.

Marginal references: Chap. 5.10. & 20.6.

7 Behold , he cometh with clouds , and every eye shall see him , and they also which pierced him : and all kindreds of the earth shall wail because of him : Even so, Amen.

St. Iohn being to speak of the various Afflictions of the Church of God, which should immediately begin, and hold on during the whole time that Rome should continue heathen, and 1260 years after, during the whole reign of the Beast, prepareth Christians for it, by calling them by the Eye of Faith to see (tho at a great distance) Christ coming to Judgment, whom

he speaks of as already coming, (according to the usual stile of Prophets, who use to speak of those things that shall shortly be done, or certainly, as if they were already done) he describes the manner of Christ's coming to Judgment, and saith, he cometh with Clouds, that is, in a glorious manner, in the Clouds with great Power and Glory, Matth. 24.30. and 25.31. in his Glory, and all the holy Angles with him, with ten thousands of his Saints, Jude 14. with a Shout, the Voice of the Archangel, and the Trump of God, 1 Thess. 4.16. here, with the Clouds, bright and glorious Clouds, not obscuring him, but making his Appearance more glorious and terrible.

He shall come visibly; for, Acts 1.11. he shall so come, as he was seen going up to Heaven, Isa. 40.5.

They also which pierced him shall look on him, Zech. 12.10. yea, not those only which pierced him with their Spears, but every Sinner who hath pierced him with his Sins, Heb. 6.6. From whence we may observe, that the Resurrection will be general; and those in the great Mogul's Country are like to awake out of their Sleep in the Grave, as well as others.

The last words are either a prophetical Assertion, confirming the Truth of what he had said, or a pious Prayer or Desire, or rather both together.

All the Nations of the Earth; Gr. the Tribes of the Earth, shall wail, not with a mourning of Repentance, the time for that will be past, but with a wailing of Despair and Horror.

Marginal references: Dan. 7.13. Matth. 26.64.; Zech. 12.10. Joh. 19.37.

8 I am Alpha, and Omega, the beginning and the ending, saith the Lord , which is, and which was, and which is to come, the Almighty .

Alpha and Omega are the first and last Letters in the Greek Alphabet, as Aleph and Tau are in the Hebrew Alphabet; the meaning of these is expounded, the Beginning, and the End. He who was before all, and shall continue to exist, when all Creatures shall cease to be; the first and the last, as the same terms are expounded, chap. 22.13. so Isa. 41.4. and 43.10.

See v. 4. He addeth the Almighty, to shew that he was able to make his words good. Thus in this Verse, Omnipoteny, Eternity, and Immutability, are all applied to God, and particularly predicated of our Lord and Savio[illegible: 2 letters] Jesus Christ.

Marginal references: Isa. 44.6. & 48.12. Chap, 21.6. & 23.13.; Ver. 4. Chap. 4.8. & 11.17. & 16.5.

9 I John who also am your brother f and companion in tribulation and in the kingdom and patience of Jesus Christ , was in the isle that is called Patmos , for the word of God, and for the testimony of Jesus Christ .

The same mentioned, v. 4. the Apostle of Jesus Christ, yet he disdaineth not to call those his Brethren, whom his Lord so called.

The Pagan-Persecutions were now begun. Nero first began them about 23 years after Christ was ascended into Heaven, but he died within three years time after he had began that Course. Then the Christians had some rest for 12 years, by reason of the short reigns of Gal[illegible: 1 letter]a, Ot[illegible: 2 letters], and Vitel[illegible: 1 letter]us, and the Kindness of Flavius, and Titus [illegible: 1 letter]espasianus, but about 82 years after Christ, began Domitian to reign, and to persecute the Christians about the year 9[illegible: 1 letter]. He lived not long, for he was slain, Anno 97. but in those seven years he put to death, imprisoned, and banished many. Iohn is said to have been banished by him, Anno 91. and to have had this Revelation 94, and 95. Domitian lived but four or [illegible: 1 letter] years after this. After his Death Iohn is said to have come back to Ephesus, and to have died there three years after, about the year 98. But for five years Iohn was the Christians Companion in Tribulation.

Either the Kingdom of Grace, a Member of the Christian Church, or the Kingdom of Glory, which is to be arrived at, both by patient waiting, and by patient Suffering for Jesus Christ, or waiting for the second Appearance of Christ, in order to his glorious Kingdom.

This Island, Geographers tell us▪ was an Island in the Icarian, or Aegean Sea, about 35 Miles in compass, (one of those 53 Islands called the Cyclades.)

He tells us how he came to be in Patmos, viz. for preaching the Word of God, and those Truths to which Christ had given Testimony: He did not voluntarily go thither to preach the Gospel (for those Isles have in them few Inhabitants) but he was banished thither by the Emperor Domitian's Officers. Banishment was a very ordinary Punishment amongst the Romans, in case of what they would call Sedition. Eusibius tells us, that one Flavia Do[illegible: 2 letters]illa, tho she was Neece to the Consul, was banished upon the same account at this time.

Marginal references: Phil. 1.7. & 4.14. 2 Tim. 1.8.; Rom. 8.17. 2 Tim. 2.12.; Chap. 6.9.

10 I was in the Spirit on the Lords day , and heard behind me a great voice, as of a trumpet ,

Not only in spiritual imployment, suppose Meditation, and Prayer, but in an Extasie; my Soul was (as it were) separated from my Body, and under the more than ordinary Influence and Communications of the Spirit, as Acts 10.10. and 11.5. ad 16.9. and 18.9.

Upon the Christian Sabbath, called the Lord's Day, (as the Eucharist, or breaking of Bread, is called the Lord's Suppers, 1 Cor. 11.20.) because Christ instituted it; or, because the end of its Institution was the Remembrance of Christ's Resurrection, (as the end of the Lord's Supper was the Commemoration of Christ's Death) or because it was instituted for the Honour of Christ.

Iohn in the Isle of Patmos was keeping the Christian Sabbath in Spiritual Services, Meditation and Prayer▪ and fell into a Trance, wherein he had a more immediate Communion with the Holy Spirit, which begun with his hearing a loud Voice, as it were, behind him, as loud as the sound of a Trumpet.

Marginal references: Chap. 4.2.

11 Saying, I am Alpha and Omega, the first, and the last : and, What thou seest, write in a book , and send it unto the seven churches which are in Asia ; unto Ephesus , and unto Smyrna , and unto Pergamos , and unto Thyatira , and unto Sardis , and unto Philadelphia , and unto Laodicea .

I, who speak unto thee, am the Eternal, Immutable God.

What thou shalt presently see, write in a Book, not in loose Papers. Whence we may observe, that this Book is not only the Revelation of the Will of Christ, but written by his Direction.

Not to all that lived within the Jurisdiction, or Compass of these Cities, but only to those Christians who lived▪ in or near these places, which are all Cities in the [illegible: 1 letter]esser Asia.

Ephesus was the most famous where Paul preached, Acts 19.10. &c. and stayed three years, chap. 20.31. It was a noble City in that part of Greece, which was called Ionia.

Smyrna was a Sea-port City in the same Country.

Pergamos was a City of Troas, or Phrygia.

Thyatira was a City in Lydia, or Mysia.

Sardis also was a City in Lydia, near the Mountain Timolus.

Philadelphia was a City in Lydia, next Mysia.

Laodicea was a City in Asia near the River Lycus. In all these Cities there were Congregations of Christians formed into Churches, to whom God here ordereth St. Iohn to send these Visions, when he had wrote them in a Book. Our Countryman, Mr. Bright[illegible: 3 letters] asks▪ Where Rome was all this while? and how it came to pass God directed not these Mysteries to be sent, and kept in their Archieves, especially if (as the Papists say) the Bishop there be Christ's successive Vicar? and considering too, how great Friends Peter and Iohn were wont to be? But the fore-mentioned Author tartly replies to his own Question, That that Church, it seems, could never err, and therefore needed not any Correptory, or monitory Epistle.

12 And I turned to see the voice that spake with me . And being turned, I saw seven golden candlesticks .

That is, to see the [illegible: 1 letter]erson, whose Voice I heard speaking to me; or else by seeing, is meant Vnderstanding; (but that he might have done without turning) he therefore turned, hoping to see the Person that spake.

By these seven Candlesticks which he saw, are meant the seven Churches; so we find it infallibly expounded, v. 20. we shall find in this [illegible: 1 word] Allusio[illegible: 1 letter]s to the Iewish Temple. Here they begin? In the Jewish Tabernacle there was one Golden-Candlestick, and seven Lamps, to give [illegible: 1 word] against it? so Num. 8.2. Zech. 4.2. Iohn here seeth seven. God had but one Church of the Iews, but many amongst the Gentiles. This Notion or Comparison of Churches to Golden-Candlesticks, both sheweth us the Nature, and Office of the Churches of Christ, they do not give Light of themselves, only hold Lights; and it is their Duty to keep in them the pure Word of God, which is a Light to our Feet, and a godly Ministry; and it also lets us know, that they ought to keep themselves pure (as beaten Gold) from all Corruption, as to Doctrine, and their Members from all scandalous Conversation.

13 And in the midst of the seven candlesticks , one like unto the Son of man , clothed with a garment down to the foot , and gi[illegible: 1 letter]t about the paps with a golden girdle .

That is, of the Churches, resembled by the Golden-Candlesticks.

One like to the Son of Man. We say, no like is the same; but Christ who was the Son of Man, and who ordinarily calls himself so throughout the Gospel, is undoubtedly here meant, as appeareth by v. 17, 18. which Description can agree to him alone. He is said to have come in the likeness of sinful Flesh, tho he came in true human Flesh; and Phil. 2.8. He was made in the likeness of Men. Iohn saw one who appeared to him, as a Man, in the midst of seven Golden Candlesticks, which was Christ in the midst of his Churches; placed in the midst, partly to let us know his Observation of them all, and partly to let us know his being at hand to them all, to help, protect, and defend them.

[non-Latin text not transcribed], the word signifieth a long Garment reaching to the Feet, whether of Linen or Woollen, or what other material is not expressed; so as it seemeth to me hard to determine, Whether it was to signifie his Priestly, or Kingly office, or neither. It is an Habit of Gravity

Nor dare I determine the Significancy of the Golden Girdle about his Loins. It was an Habit like that in Daniel's Vision, Dan. 10.5. They were both Symbols of Majesty, Authority, and Dignity, and the Appearance agreed very well to him, who was both an High-Priest, and a King.

Marginal references: Ezek. 1.26. Dan. 7.13. Chap. 14.14.; Dan. 10.5, 6.; Chap. 15.6.

14 His head and his hairs were white like wooll, as white as snow ; and his eyes were as a flame of fire .

Whiteness signifies Purity; whiteness of Hair signifies Old Age ordinarily, which commonly is attended with more Prudence, as having most Experience: hence this Appearance of Christ may both denote his Purity, and Wisdom, and that he is the Ancient of Days; See Dan. 7.9, 13, 22. tho there the term of Ancient of Days belongs to God the Father, yet it also agreeth to Christ, who is equal with the Father, as to his Divine Nature.

Such an Appearance is applied to God, Ezek. 1.27. Dan. 10.6. and to Christ, Rev. 19.12. to denote either Christ's Knowledge, Wisdom, and Omniscience; or his Grace in purifying Souls, as Fire doth Metals; or his Wrath and Anger against his Enemies.

15 And his feet like unto fine brass , as if they burned in a furnace ; and his voice as the sound of many waters .

There are nice Disquisitions what this Chalcolibanum (which we translate, fine Brass) was: vid. Poli Synopsin. I understand not of what Profit the Determination will be to us. By the Feet of Christ (probably) are signified his Ways, Counsels, and Methods in ordering, and governing his Church, which are compared to fine Brass, for the Beauty and Glory of them, and for their Firmitude, Strength, and Steadiness.

They appeared like Brass filled with Fire, as if it were burning, and red-hot in a Furnace.

Loud, and terrible, like the noise of the Sea dashing upon a Rock, or the Shore.

Marginal references: Chap. 14.2.

16 And he had in his right hand seven stars , and out of his mouth went a sharp two-edged sword , and his countenance was as the sun shining in his strength .

The Right Hand is the Hand of Power, Psal. 21.8. and 44.3. and of Favour, Psal. 110.1. and of Honour and Dignity. The seven Stars are expounded, v. 20. to be the Ministers of the Gospel, his Messengers to his Churches, who having in all times been most exposed to the Malice and Rage of Enemies. Christ is said to hold them in his Right-Hand, as to signifie the Dignity he hath put upon them, and the Favour he hath shewed them; so also to shew his Resolution to protect them, according to his Promise, Mat. 28.20.

Either his Gospel and Word compared to a two-edged Sword, Heb. 4.12. or a Sword of Justice, which he will use till he hath perfectly overcome, and vanquished his Enemies.

That is, was very glorious, so as the Apostle was not able to behold him.

Marginal references: Isa. 49.2. Chap. 2.16. & 19.[illegible: 1 letter]15, 21.

17 And when I saw him, I fell at his feet as dead , And he laid his right hand upon me, saying unto me, Fear not , I am the first, and the last .

Astonished at the Majesty and Glory of the Appearance; see Iosh. 5.14. Dan. 8.17, 18. Matth. 17.6. Acts 9.4.

To comfort me, and let me know, that I had no reason to be afraid, he would do me no harm.

See v. 8, 11.

Marginal references: Dan. 10.10.; Isa. 41.4. & 44.6. Chap. 2.8.

18 I am he that liveth, and was dead; and behold, I am alive for evermore , Amen ; and have the keys of hell and of death .

The living God, who had Life in my self, and gave life to the World, but assumed the Human Nature, and was made Man, and in that Nature died, but I rose again from thedead, and shall die no more, but ever live to make Intercession for my People.

This is a great Truth.

And have a Power to kill, and cast into Hell; or I have the Power over Death, and the state of the Dead, so as I can raise those that are dead, to life again; I have the command of Death, whether Temporal or Eternal; as he who hath the Keys of an House can let in, and shut out of it whom he pleaseth, so I bring to Heaven, and throw to Hell whom I please.

Marginal references: Rom. 6.9.; Psal. 68.20. Chap. 20.1.

19 Write the things which thou hast seen , and the things which are , and the things which shall be hereafter .

Either the things which thou hast seen from the beginning of the Gospel; for Iohn, Ma[illegible: 1 letter]. 4.21. was a Companion of Christ from the time presently following his Baptism and Temptations: Or, the Vision of me, which thou hast now had; which I judge most probably the sense, not understanding why our Lord should set Iohn to write what (tho they were not yet written, yet) Christ knew, should be written in another Book by Iohn himself, viz. in his Gospel, and by Matthew, Mark, and Luke, in their Histories of the Gospel, and in the Acts of the Apostles, especially considering they were to be wrote plainly, so as he who runs may read them; and what Iohn was to write here, was to be written Enigmatically, and darkly represented in Visions: and it is against reason to think the same things should be first revealed plainly, and then more darkly, and both by Direction from God.

The present Affairs of the Church; we have the History till Paul was carried Prisoner to Rome, (which was about the 60th year after Christ) in the Acts of the Apostles; so that I conceive the furthest that Iohn lookt back, was but 35 years; for he was in Patmos about 93, and is conceived to have wrote this Book, 96. Hence the matter of the Revelation is easily concluded. 1. The things which were the present Affairs of the Church, Anno 96. or looking back only to 60, which Things are supposed to be written by Iohn in chap. 2.3.

And the Things which shall be hereafter, to the end of the World, under the reign of the Dragon [the Pagan Roman Empire] and the reign of Antichrist, or the Beast, for 1260 years, and from thence until Christ shall come to Judgment.

20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks . The seven stars are the angels of the seven churches ; and the seven candlesticks which thou sawest, are the seven churches .

See v. 12, 16.

That is, they signifie the Angels of the seven Churches. By Angels, he means God's Messengers and Embassadors to the seven Churches, called Angels, both in respect of their Office, being the Embassadors of Christ, 2 Cor. 5. 20. and of that Holiness which they should shew forth in their Doctrine and Life. To interpret the term of Angels by Nature, seems not agreeable to what we shall hereafter meet with, said to some of them, Christ would never have ordered Iohn to have charged them with a loss of their first love, or to admonish them to be faithful unto Death, or to repent. Whether the term, Angel, denoteth any particular superior Minister, or Bishop in those Churches, or is to be taken collectively for all the Ministers in those Churches, I shall not dispute. Certain it is, [non-Latin text not transcribed] signifieth no more than is common to all Ministers, viz. to be God's Messengers, and move upon his Errand.

The seven Churches mentioned, v. 11. Or else, seven being the Number of Perfection, all the Churches, which are fitly represented by Candlesticks, in the same sense as they are called Pillars of Truth in Paul's Epistle to Timothy, because they have not the Light they shew from themselves, only hold it forth from Christ. But▪ it is the Opinion of very learned Writers upon this Book, That our Lord, by these seven Churches, signifies all the Churches of Christ to the end of the World; and by what he saith to them, designs to shew what shall be the state of the Churches in all Ages, and what their Duty is. That by the Church of Ephesus, was represented the purest state of all the Christian Churches, which determined 30 years before this Book was wrote. By the Church of Smyrna, the state of all Christian Churches till the year 300. By the Church of Pergamos, all the Christian Churches, till Antichrist got up into the Saddle, and the Albigenses, and Waldenses were so persecuted. 4. By the Church of Thy[illegible: 1 letter]tira, the state of the Churches from that time, till our Reformation. 5. By the other three, the state of all Churches for 150 years last past, and which shall be to the end of the World. See Dr. More, Mr. Med[illegible: 1 letter], Cocceius, and Forbes, as learned and diligent Enquirers into the Sense of this Book, as any have been, give many reasons for this: 1. Because no reason else can be given, why Epistles should not be wrote to other Churches, as well as these. 2. He doth not call them the seven Churches of Asia, but seven Churches. 3. The Number, seven, is a Number used to signifie Perfection. 4. What is said of Christ's walking in the midst of the Golden Candlesticks having the Stars in his Right Hand, &c. agreeth to him, with reference to all Churches, not to these seven only. 5. His calling Ministers, Angels, speaks this a Prophecy, for that is a Prophetical stile. 6. The mentioning the same Number of Churches and Ministers, as of the Seals, speaks this part of the Revelation as comprehensive, with respect to time, as the other. 7. It is not probable, that these Epistles would have been ushered in with such a Vision, if they had been meerly Historical, and Didactick, not Prophetical also. 8. They argue from ch. 1.19. where Iohn is bid to write not only what is, but what shall come to pass. 9. They argue from the matter of the Epistles.—Let the curious Reader see more of this in the Authors themselves, as also in Mr. Brightman.

Marginal references: Mal. 2.7▪

Revelation

AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, OF THE REVELATION OF ST. JOHN THE DIVINE

It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.

This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it, ver. 1, 2. II. The apostolic benediction pronounced on all those who shall pay a due regard to the contents of this book, ver. 3-8. III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation, ver. 9, to the end.

The Substance of the Book. (a. d. 95.)

1 The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

Here we have,

I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ. The whole Bible is so; for all revelation comes through Christ and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the king of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Christ. Though Christ is himself God, and as such has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great trustee of divine revelation; it is to him that we owe the knowledge we have of what we are to expect from God and what he expects from us. 3. This revelation Christ sent and signified by his angel. Observe here the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches. The angels are God's messengers; they are ministering spirits to the heirs of salvation. They are Christ's servants: principalities and powers are subject to him; all the angels of God are obliged to worship him. 4. The angels signified it to the apostle John. As the angels are the messengers of Christ, the ministers are the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation; and therefore notified to the church by the last of the apostles. John was the beloved disciple. He was, under the New Testament, as the prophet Daniel under the Old, a man greatly beloved. He was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet, nor an evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor an apostle; but John was all three; and so Christ calls him in an eminent sense his servant John. 5. John was to deliver this revelation to the church, to all his servants. For the revelation was not designed for the use of Christ's extraordinary servants the ministers only, but for all his servants, the members of the church; they have all a right to the oracles of God, and all have their concern in them.

II. Here we have the subject-matter of this revelation, namely, the things that must shortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. These future events are shown, not in the clearest light in which God could have set them, but in such a light as he saw most proper, and which would best answer his wise and holy purposes. Had they been as clearly foretold in all their circumstances as God could have revealed them, the prediction might have prevented the accomplishment; but they are foretold more darkly, to beget in us a veneration for the scripture, and to engage our attention and excite our enquiry. We have in this revelation a general idea of the methods of divine providence and government in and about the church, and many good lessons may be learned hereby. These events (it is said) were such as should come to pass not only surely, but shortly; that is, they would begin to come to pass very shortly, and the whole would be accomplished in a short time. For now the last ages of the world had come.

III. Here is an attestation of the prophecy, v. 2. It was signified to John, who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, &c. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God.

Apostolic Benediction. (a. d. 95.)

3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

We have here an apostolic benediction on those who should give a due regard to this divine revelation; and this benediction is given more generally and more especially.

I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon account of the obscurity of many things in it; it will repay the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the scriptures; those are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures ourselves, but to hear them read by others, who are qualified to give us the sense of what they read and to lead us into an understanding of them. 4. It is not sufficient to our blessedness that we read and hear the scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching.

II. The apostolic benediction is pronounced more especially and particularly to the seven Asian churches, v. 4. These seven churches are named in v. 11, and distinct messages sent to each of them respectively in the chapters following. The apostolic blessing is more expressly directed to these because they were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of them, and superintendency over them, not excluding any of the rest of the apostles, if any of them were now living. Here observe,

1. What the blessing is which he pronounces on all the faithful in these churches: Grace and peace, holiness and comfort. Grace, that is, the good-will of God towards us and his good work in us; and peace, that is, the sweet evidence and assurance of this grace. There can be no true peace where there is not true grace; and, where grace goes before, peace will follow.

2. Whence this blessing is to come. In whose name does the apostle bless the churches? In the name of God, of the whole Trinity; for this is an act of adoration, and God only is the proper object of it; his ministers must bless the people in no name but his alone. And here, (1.) The Father is first named: God the Father, which may be taken either essentially, for God as God, or personally, for the first person in the ever-blessed Trinity, the God and Father of our Lord Jesus Christ; and he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable, the same to the Old-Testament church which was, and to the New-Testament church which is, and who will be the same to the church triumphant which is to come. (2.) The Holy Spirit, called the seven spirits, not seven in number, nor in nature, but the infinite perfect Spirit of God, in whom there is a diversity of gifts and operations. He is before the throne; for, as God made, so he governs, all things by his Spirit. (3.) The Lord Jesus Christ. He mentions him after the Spirit, because he intended to enlarge more upon the person of Christ, as God manifested in the flesh, whom he had seen dwelling on earth before, and now saw again in a glorious form. Observe the particular account we have here of Christ, v. 5. [1.] He is the faithful witness; he was from eternity a witness to all the counsels of God (John i. 18), and he was in time a faithful witness to the revealed will of God, who has now spoken to us by his Son; upon his testimony we may safely depend, for he is a faithful witness, cannot be deceived and cannot deceive us. [2.] He is the first-begotten or first-born from the dead, or the first parent and head of the resurrection, the only one who raised himself by his own power, and who will by the same power raise up his people from their graves to everlasting honour; for he has begotten them again to a lively hope by his resurrection from the dead. [3.] He is the prince of the kings of the earth; from him they have their authority; by him their power is limited and their wrath restrained; by him their counsels are over-ruled, and to him they are accountable. This is good news to the church, and it is good evidence of the Godhead of Christ, who is King of kings and Lord of lords. [4.] He is the great friend of his church and people, one who has done great things for them, and this out of pure disinterested affection. He has loved them, and, in pursuance of that everlasting love, he has, First, Washed them from their sins in his own blood. Sins leave a stain upon the soul, a stain of guilt and of pollution. Nothing can fetch out this stain but the blood of Christ; and, rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them. Secondly, He has made them kings and priests to God and his Father. Having justified and sanctified them, he makes them kings to his Father; that is, in his Father's account, with his approbation, and for his glory. As kings, they govern their own spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. He hath made them priests, given them access to God, enabled them to enter into the holiest and to offer spiritual and acceptable sacrifices, and has given them an unction suitable to this character; and for these high honours and favours they are bound to ascribe to him dominion and glory for ever. [5.] He will be the Judge of the world: Behold, he cometh, and every eye shall see him, v. 7. This book, the Revelation, begins and ends with a prediction of the second coming of the Lord Jesus Christ. We should set ourselves to meditate frequently upon the second coming of Christ, and keep it in the eye of our faith and expectation. John speaks as if he saw that day: "Behold, he cometh, as sure as if you beheld him with your eyes. He cometh with clouds, which are his chariot and pavilion. He will come publicly: Every eye shall see him, the eye of his people, the eye of his enemies, every eye, yours and mine." He shall come, to the terror of those who have pierced him and have not repented and of all who have wounded and crucified him afresh by their apostasy from him, and to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ. [6.] This account of Christ is ratified and confirmed by himself, v. 8. Here our Lord Jesus justly challenges the same honour and power that is ascribed to the Father, v. 4. He is the beginning and the end; all things are from him and for him; he is the Almighty; he is the same eternal and unchangeable one. And surely whoever presumes to blot out one character of this name of Christ deserves to have his name blotted out of the book of life. Those that honour him he will honour; but those who despise him shall be lightly esteemed.

John's Vision of Christ. (a. d. 95.)

9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe,

I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature.

II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet.

III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him.

1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God.

2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe,

(1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold.

(2.) The impression this appearance of Christ made upon the apostle John (v. 17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live!

(3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, v. 17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.

CHAP. I. Verſe 1. The Revelation]

OR, manifeſtation of many divine myſteries by the Mediatour (who came out of his Fathers boſome to John, who had the minde of Chriſt, and that purpoſely for the behoof and benefit of the Family of faith, who are all of his Cabinet-councel. Joh. 1. 1 Cor. 2.16. Gal. 6.10. Pſal. 25.14.

Things which muſt ſhortly] That is, ſooner or later in their proper ſeaſon. Gods time ſeems long, becauſe we are ſhort. Nullum tempus occurrit regi, ſaith the Lawyer. The Ancient of daies is not to be limited.

Verſe 2. Who barc record of the Word] This John the Divine, then, was John the Evangeliſt: what ever Dennis of Alexandria diſpute to the contrary.

Verſe 3. Bleſſed is be that readeth] ſc. With attention, affection, application and practice:Hier[illegible: 1 letter]e[illegible: 1 letter]iſt ad P[illegible: 1 letter]ulm. Aegid Abbas Norimberg As knowing that this book hath, Tot ſacramenta quot verba, ſo many words, ſo many myſteries; and that theſe words are, Vivenda non legenda, not more to be read then to be lived, as one ſaid once of the hundred and nineteenth Pſalm.

Verſe 4. [non-Latin text not transcribed] From him which is] An auguſt deſcription of the Father by a manifeſt alluſion to Exod 3.14. Some Critick, reading the words as they lie in the Originall, would be apt to complain of an incongruity,Non d[illegible: 1 letter]he[illegible: 1 letter]t verba [illegible: 1 span] [illegible: 1 letter]ra uli[illegible: 1 letter]ſ[illegible: 1 letter]beſſ[illegible: 1 letter] regulis Donat[illegible: 1 letter]. Greg. and to ſay, Novè & duritèr dictum. But God methinks, ſhould have leave given him by theſe Logodaedali, to pronounce his own name undeclined, and, by an out rule; who himſelf is undeclined, and comes not under any rule.

And from the ſeven ſpirits] So the holy Ghoſt is here called, for his manifold gifts and operations, in the hearts of thoſe ſeven, and all other Churches▪ In like ſort he is called, The ſeven golden pipes thorow which the two olive branches do empty out of themſelves the golden oils of all precious graces into the golden candle-ſtick the Church, Zach. 4.2, 3. So, ſome interpret thoſe ſeven eyes upon one ſtone, Zach, 3.9. concerning the Spirit in his ſeverall operations upon Chriſt, according to Iſa 1.2.

Verſe 5. And from Jeſus Chriſt] Who is here ſet laſt of the three perſons, becauſe more is to be ſaid of him; both as touching his three-fold office, and a three-fold benefit there-hence redounding unto us.

That hath loved us] See Ezek. 16.6, 8, 9. Chriſt that heavenly Pellican,Pierij b[illegible: 1 letter]erogl[illegible: 1 letter]ph. revived his dead young-ones with his own heart-bloud, He ſaw the wrath of God burning about them, and caſt himſelf into the midſt thereof, that he might quench it. Judah offered to be bound, that Benjamin might go free. Jonathan perilled his life, and quitted his kingdome for love of David. Arſinoe interpoſed her own body betwixt the murtherers weapons, and her children. But what was all this to this incomparable love of the Lord Jeſus? When the Jews ſaw him weeping for Lazarus, Behold, ſay they, how he loved him? When we ſee him weeping, bleeding, dying for us, Shall not we much more ſay ſo?

Verſe 6. And hath made us Kings] To rule in righteouſneſſe. to lord it over our luſts, to triumph over, and trample on all our ſpirituall adverſaries, being more then conquerours thorow him that loved us, and laid down his life for us, that we might raign in life by one Jeſus Chriſt, Rom. 5.17. And ſurely if (as Peter Martyr once wrote to Q. Elizabeth) Kings are doubly bound to ſerve God, both as men, and as Kings: What are we, for this ſpirituall kingdome?Judg 5.28.

And Priests u[illegible: 1 letter]to God] To offer up to him the perſonall ſaer fice of our ſelves, Rom. 12.1. the verball of praiſe, [non-Latin text not transcribed] and reall of alms. Heb. 1.15, 16. See the Note on 1 Pet. 29.

Verſe 7. Bel old he cometh] He is already upon the way, and will be with us ſhortly. Let us haſten his coming, and ſay [illegible: 1 letter]s Siſera's mother, Why are his chariots (his clouds) ſo long in coming? Why tarry the wheels of his chariots?

Shall nail] Gr. Shall ſmite their breſts or thighes: the elect as repenting, the reprobate as deſpairing. Iiſdem, quibus videmus, oculis, flemus: ſo here, [non-Latin text not transcribed], they ſhall look and lament.

Verſe 8. Which is, and which was] The Father is called, He that it, Exod 3.13 The Son, He that was, Joh. 1.1. The holy Ghoſt, He that cometh, Joh. 16 8, 13. as Aretas obſerveth.

Verſe 9. In the kingdom and patience] Chriſt hath a two-fold kingdom, 1. Of power. 2. Of patience. Nec niſi per a[illegible: 1 letter]guſta ad augusta, &c. I have no ſtronger argument againſt the Popes kingdome, ſaith Luther, quàm quod ſine cruce regnat, Luth. T 2. then this that he raigns without the croſſe. The glory of Chriſts Church (ſaid George Marſh Martyr) ſtands not in out ward ſhews,Act. and Mon. fol. 1423. in the harmenious found of bels and organs, nor yet in the gliſtering of mit[illegible: 1 letter]es and copes, &c. but in continuall labours and daily afflictions for his Nam[illegible: 1 letter]s ſake.

Was in the Iſle Patmos] He tels us not how he came thither, he boaſteth not of his baniſhment, Virtus proprio contenta theatro. Vertue is no braggard.

Verſe 10. I was in the Spirit] Acted by him, and carried out of himſelf, as the demoniack is ſaid to be in the unclean ſpirit, as being acted and agitated by him. Sec the Note on 2 Pet. 1.21.

On the Lords day] The firſt day of the week, the Chriſtian Sabbath, Mat. 24.20. called the Lords-day from Chriſt the authour of it; as is likewiſe the Lords Supper, and the Lords Church, Kirk, [non-Latin text not transcribed], the very word here uſed. To ſanctiſie this Sabbath was in the Primitive times a badge of a Chriſtian. For when the queſtion was asked, Servaſti Dominicum? Keepeſt thou the Sabbath? The anſwer was returned, Chriſtianus ſum. inter[illegible: 2 letters]ittere non poſſum, I am a Chriſtian, I muſt keep the Lords-day.

And heard behinde me] Not, before me: implying, that the Spirit calleth upon us being ſecure, paſſing by, and not regarding thoſe things it cals for.

As of a trumpet] To teach us, that the things here delivered to the Church muſt be ever ſounding in out ears and hearts, indwelling richly in us, Col. 3.16.

Verſe 11.Greg. Mag. Send it to the ſeven] As all holy Scripture, ſo this piece eſpecially may well be called, The Epiſtle of Almighty God to his creature.

Verſe 12. And being turned I ſaw] It is well obſerved here by a learned Interpreter,M. Brightman That every godly endeavour doth receive ſome fruit greater then a man can hope for; John turned himſelf to behold the man, and behold (over and beſides) ſeven Candleſticks, which he had not the leaſt ſuſpition of.

Verſe 13. And in the midſt] Chriſt is in the holy aſſemblies, in the beauties of holineſ[illegible: 1 letter]c: he walketh in his garden, Cant. 6.1. he comes in to ſee his gueſts, Mat. 22.11. The face of God is ſeen in Sion, Pſal. 84.7.

Agarment down to the fi[illegible: 1 letter]t] As a Councellour, Iſa. 9.6.

And girt] It implies readineſſe, nimbleneſſe, handineſſe and handſomeneſ[illegible: 1 letter]e. We alſo muſt gird our ſelves, and ſerve the Lord Chriſt, Luk 17.8.

About the paps] This implies his entire love, ſeated in the heart.

Verſe 14. White like wooll] Noting his antiquity, or rather his eternity, and unſpeakable purity. Thales, one of the Heathen Sages, called God [non-Latin text not transcribed], The moſt ancie[illegible: 1 letter]t of Beings. Di[illegible: 1 letter]g Lae[illegible: 2 letters]

As a flame of fire] Sharp and terrible, ſuch as pierce into the inward parts, Heb. 4.13. See the Note there.

Verſe 15. And his f[illegible: 1 letter]et] He ſtood firm then when he was caſt into the fire of his Fathers wrath. He trod the wine-preſſe alone, and ſet his feet on the necks of all his and our enemies. He loſt no ground, when he grappled with the devil on his own dung-hill, Matth. 4. He will alſo bruiſe Sa[illegible: 3 letters] under our feet ſhortly, Rom. 16.20.

As the ſound of many waters] Audible,Som. Scip. terrible, forcible. Some Catadupes are deaf[illegible: 1 letter]ed by the fall of this Nilus. But the Spouſe cries out, O thou that dwellest in the gardens, the companions hearken to thy voice; cauſe [illegible: 1 letter]e to hear it, Cant. 8 13.

Verſe 16. And he had in his right-hand] See heere the dignity and ſafety of a faithfull Miniſter. Whiles a childe hath his father by the hand, though he walk in the dark, he fears nothing.

A ſharp two-edged ſword] The word, like a ſacrificing ſword, ſlits open, and as it were, unridgeth the conſcience.

Verſe 17. I fill at his feet as dead] The nearer any one comes to Chriſt, the more rottennes entreth into his bones.

And be laid his right-hand] The ſame right-hand wherein he held the ſeven ſtarres, verſe 16. Chriſtus ſic omnibus attentus, ut [illegible: 2 letters]lli dotentus: ſic curat univerſos quaſi ſingulos; ſic ſingulos, quaſi ſolos, Every godly Miniſter is Chriſts particular care.

Fear not] Till rid of fear, we are not fit to hear.

Verſe 18. That liveth and was dead] So can every regenerate man ſay, Luk. 16.32, Epheſ. 2.1. See the Note there. All Saints are heirs of the grace of life, 1 Pet. 3.7.

And have the keyes] The Pope therefore is not key-keeper, as he falſly boaſteth; telling us, That God hath put under his feet the beaſts of the field, the fowls of the air, and the fiſh of the ſea: that is (as he interprets it) all the ſouls in earth, heaven, and purgatory.

Verſe 19. Write the things which thou haſt ſeen] That is, the Goſpel, the hiſtory of Chriſt (as ſome think) which he wrote at Epheſus after his return from Pathmos, above fourty years after our Saviours death.

Verſe 20 The myſtery] In this whole book there are ſo many words, ſo many myſteries: which made Cajetan forbear to comment upon it: though many Monks (far leſſe able then he) thought it a goodly thing to be medling in theſe myſteries,Apoca'y[illegible: 2 letters]im fat[illegible: 1 letter]or me neſci [illegible: 1 letter]e exponere jux [illegible: 1 letter]a ſenſum literalem: exponat cui Deu[illegible: 1 letter] conceſſerit. Cajet. which they as little underſtod, as he that derived Apocalypſis of [non-Latin text not transcribed], & clipſor quod eſt velo, quoth Faber the Augustinian Monk.

Are the Angels] Miniſters are fitly called ſtats, which affect theſe inferiour things by motion, light and influence.

Are the ſeven Churches] Lighted by Chriſt the high Prieſt morning and evening continually: and thereby as much differenced from the reſt of the world, as Goſhen was from Aegypt, in that palpable darknes.

The Revelation of Jesus Christ. This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole; for all that the book contains would be embraced in the general declaration that it is a Revelation of Jesus Christ. The word rendered Revelation --αποκαλυπτω, whence we have derived our word Apocalypse --means properly an uncovering; that is, nakedness --from αποκαλυπτω--to uncover. It would apply to anything which had been covered up so as to be hidden from the view--as by a veil; by darkness; in an ark or chest--and then made manifest by removing the covering. It comes then to be used in the sense of disclosing or revealing by removing the veil of darkness or ignorance. "There is nothing covered that shall not be revealed." It may be applied to the disclosing or manifesting of anything which was before obscure or unknown. This may be done:

(a) by instruction in regard to that which was before obscure--that is, by statements of what was unknown before the statements were made; as in Lk 2:32, where it is said that Christ would be "a light to lighten the Gentiles"--φωςειςαποκαλυψινεθνων--or when it is applied to the Divine mysteries, purposes, or doctrines, before obscure or unknown, but made clear by light revealed in the gospel, Rom 16:25, 1Cor 2:10, 14:6, Eph 3:5

(b) By the event itself; as the manifestation of the wrath of God at the day of judgment will disclose the true nature of his wrath. "After thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God," Rom 2:5 "For the earnest expectation of the creature waiteth for the manifestation (Gr., revelation) of the sons of God," Rom 8:19; that is, till it shall be manifest by the event what they who are the children of God are to be. In this sense the word is frequently applied to the second advent or appearing of the Lord Jesus Christ, as disclosing him in his glory, or showing what he truly is: 2Thes 1:7, "When the Lord Jesus shall be revealed"-- εντηαποκαλυψει --in the revelation of Jesus Christ. 1Cor 1:7, "Waiting for the coming" (the revelation--τηναποκαλυψιν) of our Lord Jesus Christ." 1Pet 1:7, "At the appearing" (Gr., revelation) "of Jesus Christ." See also 1Pet 4:13, "When his glory shall be revealed."

(c) It is used in the sense of making known what is to come--whether by words, signs, or symbols--as if a veil were lifted from that which is hidden from human vision, or which is covered by the darkness of the unknown future. This is called a revelation, because the knowledge of the event is in fact made known to the world by Him who alone can see it, and in such a manner as he pleases to employ, though many of the terms or the symbols may be, from the necessity of the case, obscure; and though their full meaning may be disclosed only by the event. It is in this sense, evidently, that the word is used here; and in this sense that it is more commonly employed when we speak of a revelation. Thus the word ,() (gala) is used in Amos 3:7: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants." So Job 33:16, "Then he openeth (marg., revealeth or uncovereth, the ears of men;" that is, in a dream, he discloses to their ears his truth before concealed or unknown.) Compare Dan 2:22,28-29, 10:1 De 29:29; These ideas enter into the word as used in the passage before us. The idea is that of a disclosure of an extraordinary character, beyond the mere ability of man, by a special communication from heaven. This is manifest, not only from the usual meaning of this word, but by the word prophecy, in Rev 1:3, and by all the arrangements by which these things, were made known. The ideas which would be naturally conveyed by the use of this word in this connexion are two:

(1) that there was something which was before hidden, obscure, or unknown, and

(2) that this was so disclosed by these communications as to be seen or known.

The things hidden or unknown were those which pertained to the future; the method of disclosing them was mainly by symbols. In the Greek, in this passage, the article is wanting--αποκαλυψις--a Revelation, not η, the Revelation. This is omitted because it is the title of a book, and because the use of the article might imply that this was the only revelation, excluding other books claiming to be a revelation; or it might imply some previous mention of the book, or knowledge of it in the reader. The simple meaning is, that this was "a Revelation;" it was only a part of the Revelation which God has given to mankind. The phrase, "the Revelation of Jesus Christ," might, so far as the construction of the language is concerned, refer either to Christ as the subject or object . It might either mean that Christ is the object revealed in this book, and that its great purpose is to make him known--and so the phrase is understood in the commentary called Hyponoia, (New York, 1844;) or it may mean that this is a revelation which Christ makes to mankind--that is, it is his in the sense that he communicates it to the world. That this latter is the meaning here is clear,

(1) because it is expressly said in this verse that it was a revelation which God gave to him;

(2) because it is said that it pertains to things which must shortly come to pass; and

(3) because, in fact, the revelation is a disclosure of events which were to happen, and not of the person or work of the Lord Jesus Christ.

Which God gave unto him. Which God imparted or communicated to Jesus Christ. This is in accordance with the representations everywhere made in the Scriptures, that God is the original fountain of truth and knowledge, and that, whatever was the original dignity of the Son of God, there was a mediatorial dependence on the Father. See Jn 5:19-20: "Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for whatsoever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him (δεικνυσιναυτω) all things that himself doeth." Jn 7:16 "My doctrine is not mine, but his that sent me." Jn 8:28: "As my Father hath taught me, (εδιδαξεμε) I speak these things." Jn 12:49: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak." See also Jn 14:10, 17:7-8, Mt 11:27, Mk 13:32. The same mediatorial dependence the apostle teaches us still subsists in heaven in his glorified state, and will continue until he has subdued all things, (1Cor 15:24-28;) and hence, even in that state, he is represented as receiving the Revelation from the Father to communicate it to men.

To show unto his servants. That is, to his people; to Christians, often represented as the servants of God or of Christ, 1Pet 2:16, Rev 2:20, 7:3, 19:2, 22:3. It is true that the word is sometimes applied by way of eminence to the prophets, (1Chr 6:49, Dan 6:20) and to the apostles, Rom 1:1, Gal 1:10, Php 1:1 Tit 1:1, Jas 1:1 but it is also applied to the mass of Christians, and there is no reason why it should not be so understood here. The book was sent to the churches of Asia, and was clearly designed for general use; and the contents of the book were evidently intended for the churches of the Redeemer in all ages and lands. Compare Rev 1:3. The word rendered to show--δειξαι--commonly denotes to point out; to cause to see; to present to the sight; and is a word eminently appropriate here, as what was to be revealed was, in general, to be presented to the sight by sensible tokens or symbols.

Things which must shortly come to pass. Not all the things that will occur, but such as it was deemed of importance for his people to be made acquainted with. Nor is it certainly implied that all the things that are communicated would shortly come to pass, or would soon occur. Some of them might perhaps lie in the distant future, and still it might be true that there were those which were revealed in connexion with them, which soon would occur. The word rendered "things "--α--is a pronoun, and might be rendered what: "he showed to his servants what things were about to occur;" not implying that he showed all the things that would happen, but such as he judged to be needful that his people should know. The word would naturally embrace those things which, in the circumstances, were most desirable to be known. The phrase rendered "must come to pass"--δειγενεσθαι--would imply more than mere futurity. The word used (δει) means it needs, there is need of, and implies that there is some kind of necessity that the event should occur. That necessity may either arise from the felt want of anything, as where it is absent or wanting, Xen. Cyr. 4, 10, ib. 7, 5, 9; or from the nature of the case, or from a sense of duty--as Mt 16:21, "Jesus began to show to his disciples that he must go (δειαπελθειν) to Jerusalem," Compare Mt 26:35, Mk 14:31 Lk 2:49 or the necessity may exist, because a thing is right and just, meaning that it ought to be done--as Lk 13:14, "There are six days in which men ought to work"--δειεργαζεσθαι; Lk 13:16, "And ought not this woman (ουκεδει) whom Satan hath bound, etc., be loosed from this bond;" compare Mk 13:14 Jn 4:20, Acts 5:11,29, 2Ti 2:6, Mt 18:33, 25:27 or the necessity may be that it is conformable to the Divine arrangement, or is made necessary by Divine appointment-- as in Jn 3:14, "As Moses lifted up the serpent in the wilderness, even so must (δει) the Son of man be lifted up;" Jn 20:9, "For as yet they knew not the Scriptures, that he must (δει) rise again from the dead." Compare Acts 4:12, 14:22 et al . In the passage before us, it is implied that there was some necessity that the things referred to should occur. They were not the result of chance; they were not fortuitous. It is not, however, stated what was the ground of the necessity--whether because there was a want of something to complete a great arrangement; or because it was right and proper in existing circumstances; or because such was the Divine appointment.

They were events which, on some account, must certainly occur, and which therefore it was important should be made known. The real ground of the necessity probably was founded in the design of God in redemption. He intended to carry out his great plans in reference to his church, and the things revealed here must necessarily occur in the completion of that design. The phrase rendered shortly-- ενταχει --is one whose meaning has been much controverted, and on which much has been made to depend in the interpretation of the whole book. The question has been whether the phrase necessarily implies that the events referred to were soon to occur, or whether it may have such an extent of meaning as to admit the supposition that the events referred to, though beginning soon, would embrace in their development far distant years, and would reach the end of all things. Those who maintain (as Professor Stuart) that the book was written before the destruction of Jerusalem, and that the portion in chapters 4-11, has special reference to Jerusalem and Judaea, and the portion in chapters 12-19, to persecuting and heathen Rome, maintain the former opinion; those who suppose that chapters 4-11, refers to the irruption of Northern barbarians in the Roman empire, and chapter 12 seq. to the rise and the persecutions of the Papal power, embrace the latter opinion. All that is proper in this place is, without reference to any theory of interpretation, to inquire into the proper meaning of the language; or to ascertain what idea it would naturally convey.

(a) The phrase properly and literally means, with quickness, swiftness, speed; that is, speedily, quickly, shortly .--Rob. Lex.; Stuart in loc. It is the same in meaning as ταχεως. Compare 1Cor 4:19, "But I will come to you shortly, if the Lord will." Lk 14:21, "Go out quickly into the streets." Lk 16:6, "Sit down quickly, and write fifty." Jn 11:31, "She rose up hastily (ταχεως) and went out." Gal 1:6, "That ye are so soon removed (ταχεως) from him that called you." 1Timm 5:22, "Lay hands suddenly on no man." See also Php 2:19,24, 2Thes 2:2, 2Ti 4:9. The phrase used here --ενταχει-- occurs in Lk 18:8, "he will avenge them speedily," (literally with speed;) Acts 12:7, "arise up quickly;" Acts 22:18, "get thee quickly out of Jerusalem;" Acts 25:4, "would depart shortly;" Rom 16:20, "bruise Satan under your feet shortly;" and Rev 1:1, 22:6. The essential idea is, that the thing which is spoken of was soon to occur, or it was not a remote and distant event. There is the notion of rapidity, of haste, of suddenness. It is such a phrase as is used when the thing is on the point of happening, and could not be applied to an event which was in the remote future, considered as an independent event standing by itself. The same idea is expressed, in regard to the same thing, in Rev 1:3: "the time is at hand" --ογαρκαιροςεγγυς; that is, it is near; it is soon to occur. Yet

(b) it is not necessary to suppose that the meaning is that all that there is in the book was soon to happen. It may mean that the series of events which were to follow on in their proper order was soon to commence, though it might be that the sequel would be remote. The first in the series of events was soon to begin, and the others would follow on in their train, though a portion of them, in the regular order, might be in a remote futurity. If we suppose that there was such an order; that a series of transactions was about to commence involving a long train of momentous developments, and that the beginning of this was to occur soon, the language used by John would be that which would be naturally employed to express it. Thus, in case of a revolution in a government, when a reigning prince should be driven from his kingdom, to be succeeded by a new dynasty which would long occupy the throne, and involving as the consequence of the revolution important events extending far into the future, we would naturally say that these things were shortly to occur, or that the time was near. It is customary to speak of a succession of events or periods as near, however vast or interminable the series may be, when the commencement is at hand. Thus we say, that the great events of the eternal world are near; that is, the beginning of them is soon to occur. So Christians now speak often of the millennium as near, or as about to occur, though it is the belief of many that it will be protracted for many ages.

(c) That this is the true idea here is clear, whatever general view of interpretation in regard to the book is adopted. Even Professor Stuart, who contends that the greater portion of the book refers to the destruction of Jerusalem, and the persecutions of heathen Rome, admits that "the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity," (II.p.5;) and if this be so then there is no impropriety in supposing that a part of the series of predictions preceding this may lie also in a somewhat remote futurity. The true idea seems to be that the writer contemplated a series of events that were to occur; and that this series was about to commence. How far into the future it was to extend is to be learned by the proper interpretation of all the parts of the series.

And he sent. Gr., "Sending by his angel, signified it to his servant John." The idea is not precisely that he sent his angel to communicate the message, but that he sent by him, or employed him as an agent in doing it. The thing sent was rather the message than the angel.

And signified it. εσημανεν. He indicated it by signs and symbols. The word occurs in the New Testament only in Jn 12:33 Jn 18:32, 21:19, Acts 11:28, 25:27 and in the passage before us, in all which places it rendered signify, signifying or signified. It properly refers to some sign, signal, or token by which anything is made known, (compare Mt 26:28, Rom 4:11, Gen 9:12-13, 17:11 Lk 2:12, 2Cor 12:12, 1Cor 14:22) and is a word most happily chosen to denote the manner in which the events referred to were to by communicated to John--for nearly the whole book is made up of signs and symbols. If it be asked what was signified to John, it may be replied that either the word "it" may be understood, as in our translation, to refer to the Apocalypse or Revelation, or what he saw--οσαειδε-- as Professor Stuart supposes; or it may be absolute, without any object following, as Professor Robinson (Lex.) supposes. The general sense is that, sending by his angel, he made to John a communication by expressive signs or symbols.

By his angel. That is, an angel was employed to cause these scenic representations to pass before the mind of the apostle. The communication was not made directly to him but was through the medium of a heavenly messenger employed for this purpose. Thus in Rev 22:6, it is said, "And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." Compare Rev 22:8-9.

There is frequent allusion in the Scriptures to the fact that angels have been employed as agents in making known the Divine will, or in the revelations which have been made to men. Thus in Acts 7:53, it is said, "Who have received the law by the disposition of angels." Heb 2:2, "For if the word spoken by angels was stedfast," etc. Gal 3:19, "And it was ordained by angels in the hand of a mediator."

Compare Acts 7:38, Acts 7:53.

There is almost no further reference to the agency of the angel employed for this service, in the book, and there is no distinct specifications of what he did, or of his great agency in the case. John is everywhere represented as seeing the symbols himself, and it would seem that the agency of the angel was, either to cause those symbols to pass before the apostle, or to convey their meaning to his mind. How far John himself understood the meaning of these symbols we have not the means of knowing with certainty. The most probable supposition is, that the angel was employed to cause these vision or symbols to pass before his mind, rather than to interpret them. If an interpretation had been given, it is inconceivable that it should not have been recorded, and there is no more probability that their meaning should have been disclosed to John himself for his private use, than that it should have been disclosed and recorded for the use of others. It would seem probable, therefore, that John had only that view of the meaning of what he saw which any one else might obtain from the record of the visions. Compare 1Pet 1:10-12.

Unto his servant John. Nothing could be learned from this expression as to what John was the author of the book, whether the apostle of that name or some other. It cannot be inferred from the use of the word servant, rather than apostle, that the apostle John was not the author, for it was not uncommon for the apostles to designate themselves merely by the words servants, or servants of God. Compare Rom 1:1.

(a) "blessed" Lk 11:28" (b) "time" Jas 5:8,9, 1Pet 4:7

Who bare record of the word of God. Who bore witness to, or testified of (εμαρτυρησε) the word of God. He regarded himself merely as a witness of what he had seen, and claimed only to make a fair and faithful record of it. Jn 21:24: "This is the disciple which testifieth (ομαρτυρων) of these things, and wrote these things." Jn 19:35: "And he that saw it bare record"--μεμαρτυρηκε. Compare also the following places, where the apostle uses the same word of himself: 1Jn 1:2, 4:14. The expression here, "the word of God," is one the meaning of which has been much controverted, and is important in its bearing on the question who was the author of the book of Revelation. The main inquiry is, whether the writer refers to the "testimony" which he bears in this book respecting the "word of God;" or whether he refers to some testimony on that subject in some other book with which those to whom he wrote were so familiar that they would at once recognize him as the author; or whether he refers to the fact that he had borne his testimony to the great truths of religion, and especially respecting Jesus Christ, as a preacher who was well known, and who would be characterized by this expression. The phrase "the word of God"--τονλογοντουθεου,--occurs frequently in the New Testament, (compare Jn 10:35, Acts 4:31, 6:2,7, 11:1, 12:24) and may either mean the word or doctrine respecting God --that which teaches what God is--or that which he speaks or teaches. It is more commonly used in the latter sense, compare the passages referred to above, and especially refers to what God speaks or commands in the gospel. The fair meaning of this expression would be, that John had borne faithful witness to, or testimony of, the truth which God had spoken to man in the gospel of Christ. So far as the language here used is concerned, this might apply either to a written or an oral testimony; either to a treatise like that of his gospel, to his preaching, or to the record which he was then making. Vitringa and others suppose that the reference here is to the gospel which he had published, and which now bears his name; Lucke and others, to the revelation made to him in Patmos, the record of which he now makes in this book; Professor Stuart and others, to the fact that he was a teacher or preacher of the gospel, and that (compare Rev 1:9) the allusion is to the testimony which he had borne to the gospel, and for which he was an exile in Patmos. Is it not possible that these conflicting opinions may be to some extent harmonized, by supposing that in the use of the aorist tense--εμαρτυρησε--the writer meant to refer to a characteristic of himself, to wit, that he was a faithful witness of the word of God and of Jesus Christ, whenever and however made known to him ? With an eye, perhaps, to the record which he was about to make in this book, and intending to include that, may he not also refer to what had been and was his well-known character as a witness of what God communicated to him? He had always borne this testimony. He always regarded himself as such a witness. He had been an eye-witness of what had occurred in the life and at the death of the Saviour, (2Pet 1:17-18) and had, in all his writings and public administrations, borne witness to what he had seen and heard; for that, (Rev 1:9)he had been banished to Patmos; and he was now about to carry out the same characteristic of himself by bearing witness to what he saw in these new revelations. This would be much in the manner of John, who often refers to this characteristic of himself, (compare Jn 19:35, 21:24, 1Jn 1:2) as well as harmonize the different opinions. The meaning then of the expression "who bare record of the word of God," as I understand it, is, that it was a characteristic of the writer to bear simple but faithful testimony to the truth which God communicated to men in the gospel. If this be the correct interpretation, it may be remarked

(a) that this is such language as John the apostle would be likely to use, and yet

(b) that it is not such language as an author would he likely to adopt if there was an attempt to forge a book in his name.

The artifice would be too refined to occur probably to any one, for although perfectly natural for John, it would not be so natural for a forger of a book to select this circumstance and weave it thus unostentatiously into his narrative.

And of the testimony of Jesus Christ. That is, in accordance with the interpretation above, of the testimony which Jesus Christ bore for the truth; not of a testimony respecting Jesus Christ. The idea is, that Jesus Christ was himself a witness to the truth, and that the writer of this book was a witness merely of the testimony which Christ had borne. Whether the testimony of Jesus Christ was borne in his preaching when in the flesh, or whether made known to the writer by him at any subsequent period, it was his office to make a faithful record of that testimony. As he had always before done that, so he was about to do it now in the new revelation made to him in Patmos, which he regarded as a new testimony of Jesus Christ to the truth, Rev 1:1. It is remarkable that, in confirmation of this view, John so often describes the Lord Jesus as a witness, or represents him as having come to bear his faithful testimony to the truth. Thus in Rev 1:5: "And from Jesus Christ, who is the faithful and true witness." Jn 8:18: "I am one that bear witness--ομαρτυρων--of myself." Jn 18:37: "To this end was I born, and for this cause came I into the world, that I should bear witness--ιναμαρτυρησω--to the truth." Rev 3:14: "These things saith the Amen, the faithful and true witness"-- ομαρτυςοπιστοςκτλ. Of this testimony which the Lord Jesus came to bring to man respecting eternal realities, the writer of this book says that he regarded himself as a witness. To the office of bearing such testimony he had been dedicated; that testimony he was now to bear, as he had always done.

And of all things that he saw . οσατεειδε. This is the common reading in the Greek, and according to this reading it would properly mean, "and whatsoever he saw;" that is, it would imply that he bore witness to "the word of God," and to "the testimony of Jesus Christ," and to "whatever he saw"--meaning that the things which he saw, and to which he refers, were things additional to those to which he had referred by "the word of God," and the "testimony of Christ." From this it has been supposed that in the former part of the verse he refers to some testimony which he had formerly borne, as in his gospel or in his preaching, and that here he refers to what he "saw" in the visions of the Revelation as something additional to the former. But it should be remembered that the word rendered and--τε--is wanting in a large number of manuscripts, (see Wetstein,) and that it is now omitted in the best editions of the Greek Testament--as by Griesbach, Tittmann, and Hahn. The evidence is clear that it should be omitted; and if so omitted, the reference is to whatever he had at any time borne his testimony to, and not particularly to what passed before him in the visions of this book. It is a general affirmation that he had always borne a faithful testimony to whatever he had seen respecting the word of God and the testimony of Christ. The correct rendering of the whole passage then would be, "And sending by his angel, he signifies it to his servant John, who bare record of" [i.e. whose character and office it was to bear his testimony to] "the word of God," [the message which God has sent to me,] "and the testimony of Jesus Christ," [the testimony which Christ bore to the truth,] "whatsoever he saw." He concealed nothing; he held nothing back; he made it known precisely as it was seen by him. Thus interpreted, the passage refers to what was a general characteristic of the writer, and is designed to embrace all that was made known to him, and to affirm that he was a faithful witness to it. There were doubtless special reasons why John was employed as the medium through which this communication was to be made to the church and the world. Among these reasons may have been the following:

(a) That he was the "beloved disciple."

(b) That he was the only surviving apostle.

(c) That his character, was such that his statements would be readily received. Compare Jn 19:35, 21:24, 3Jn 1:12.

(d) It may be that his mind was better fitted to be the medium of these communications than that of any other of the apostles--even if they had been then alive. There is almost no one whose mental characteristics are less correctly understood than those of the apostle John. Among the most gentle and amiable of men--with a heart so fitted for love as to be known as "the beloved disciple"--he yet had mental characteristics which made it proper that he should be called "a son of thunder," (Mk 3:17) a mind fitted to preserve and record the profound thoughts in his gospel; a mind of high poetic order, fitted for the magnificent conceptions in this book.

Blessed is he that readeth. That is, it is to be regarded as a privilege attended with many blessings, to be permitted to mark the disclosures to be made in this book; the important revelations respecting future times. Professor Stuart supposes that this refers to a public reading, and that the phrase "those who hear the words of this prophecy" refers to those who listened to the public reader, and that both the reader and hearer should regard themselves as highly favoured. It is, however, more in accordance with the usual meaning of the word rendered "read," to suppose that it refers to the act of one's reading for himself; to learn by reading. So Robinson (Lex.) understands it. The Greek word, indeed, would bear the other interpretation, (see Lk 4:16, Acts 13:27, 15:21, 2Cor 3:15) but as this book was sent abroad to be read by Christians, and not merely to be in the hands of the ministers of religion to be read by them to others, it is more natural to interpret the word in the usual sense.

And hear the words of this prophecy. As they shall be declared or repeated by others; or perhaps the word hear is used in a sense that is not uncommon, that of giving attention to; taking heed to. The general sense is, that they were to be regarded as highly favoured who became acquainted in any way with what is here communicated. The writer does not say that they were blessed who understood it, or that they who read or heard it would fully understand it; but it is clearly implied, that there would be so far an understanding of its meaning as to make it a felicitous condition to have been made acquainted with it. An author could not be supposed to say that one should regard his condition as a favoured one who merely heard words that he could not understand, or who had placed before him magnificent symbols that had to him no meaning. The word prophecy is used here in its more strict sense as denoting the disclosure of future events--a large portion of the book being of this nature. It is here synonymous with Revelation in Rev 1:1.

And keep those things which are written therein. Keep in mind those things which relate to the future; and obey those things which are required as truth and duty. The blessing which results from having in possession the revealed truth of God is not merely in reading it, or in hearing it: it results from the fact that the truth is properly regarded, and exerts a suitable influence over our lives. Compare Ps 19:11: "And in keeping of them there is great reward."

For the time is at hand. See Rev 1:1. The word here used--εγγυς-- has the same signification substantially as the word "shortly" in Rev 1:1 It would apply to any event whose beginning was soon to occur, though the end might be remote, for the series of events might stretch far into the future. It cannot be doubted, however, that the writer meant to press upon them the importance of attending to these things, from the fact that either entirely or in part these things were soon to happen. It may be inferred from this verse, that it is possible so to understand this book, as that it may convey useful instruction. This is the only book in the Bible of which a special blessing is pronounced on him who reads it; but assuredly a blessing would not be pronounced on the perusal of a book which is entirely unintelligible. While, therefore, there may be many obscurities in this book, it is also to be assumed that it may be so far understood as to be useful to Christians, in supporting their faith, and giving them elevated views of the final triumph of religion, and of the glory of the world to come. Anything is a blessing which enables us with well-founded hope and joy to look forward to the heavenly world.

John to the seven churches which are in Asia. The word Asia is used in quite different senses, by different writers. It is used

(1) as referring to the whole eastern continent now known by that name;

(2) Either Asia, or Asia Minor;

(3) that part of Asia which Attlus III., king of Pergamos, gave to the Romans, viz., Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern coast--that is, all in the western, south-western, and southern parts of Asia Minor; and

(4) in the New Testament, usually, the south-western part of Asia Minor, of which Ephesus was the capital. Acts 2:9. The word Asia is not found in the Hebrew Scriptures, but it occurs often in the books of Maccabees, and in the New Testament. In the New Testament it is not used in the large sense in which it is now as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke; as denoting the country that was called Ionia, or that which embraced the provinces of Carla and Lydia. Of this region Ephesus was the principal city, and it was in this region that the "seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. It is evident that these seven were the principal churches, even if there were more, and that there was some reason why they should be particularly addressed. There is mention of some other churches in the neighbourhood of these. Colosse was near to Laodicea; and from Col 4:13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is also some reason to suppose, that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the book of Revelation. It appears from Tacitus, (Annal. xiv. 27; compare also Pliny, N.H. v. 29,) that in the time of Nero, A. D, 61, the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosse and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there before the time when John wrote this book. The earliest mention we have of a church there, after the one referred to in the New Testament by Paul, (Col 2:1, 4:13,15-16) is in the time of Trajan, when Papias was bishop there, sometime between A.D. 98 and 117. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven churches in the vicinity. Professor Stuart (i. 219) supposes that "seven, and only so many, may have been named, because the sevenfold divisions and groups of various objects constitute a conspicuous feature in the Apocalypse throughout." But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seven might have been selected for some such purpose.

Grace be unto you and peace. The usual form of salutation in addressing a church. See Barnes Notes on Rom 1:7.

From him which is, and which was, and which is to come. From him who is everlasting--embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name JEHOVAH, the name by which the true God is appropriately designated in the Scriptures. That name-- from to be, to exist--seems to have been adopted because it denotes existence, or being,and as denoting simply one who exists; and has reference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being. They who desire to find a full discussion in regard to the origin of the name JEHOVAH, may consult an article by Professor Tholuck, in the Biblical Repository, vol. iv. pp. 89--108. It is remarkable that there are some passages in heathen inscriptions and writings which bear a very strong resemblance to the language here used by John respecting God. Thus Plutarch, (De Is. et Osir. p. 354,) speaking of a temple of Isis, at Sais, in Egypt, says, "It bore this inscription 'I am all that was, and is, and shall be, and my vail no mortal can remove'"-- εγωειμιπαντογεγονοςκαιονκαιεσομενονκαιτονεμον πεπλονουδειςτωθνητοςανεκαλυψεν. So Orpheus, (in Auctor. Lib. de Mundo,) "Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias, (Phocic. 12,) "Jupiter was; Jupiter is; Jupiter shall be." The reference in the phrase before us is to God as such, or to God considered as the Father.

And from the seven spirits which are before his throne. After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following:

I. That it refers to God, as such. This opinion is held by Eichhorn, and is favoured by Ewald. No arguments derived from any parallel passages are urged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable.

(1.) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," etc.

(2.) It is difficult to perceive in what sense "seven spirits" could be ascribed to God, or how he could be described as a being of "Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit.

(3.) How could it be said of God himself that he was "before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is more easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such.

II. The opinion held by Grotius and by John Henry Heinrichs that it refers to "the multiform providence of God," or to God considered as operating in seven or many different ways. In support of this, Grotius appeals to Rev 5:12, 7:12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to men. It is clear that as by the phrase "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modes of Divine operation, are denoted, why is the number seven chosen? And why are they represented as standing before the throne?

III. A third opinion is, that the reference is to seven attending and ministering presence-angels; angels represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens of Alexandria; Andreas of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmuller, Clarke, Professor Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God, as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God; others, that seven angels, represented as the principal angels employed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synop. in loc. The arguments which are relied on by those who suppose that seven angels are here referred to are briefly these:

(1.) The nature of the expression here used. The expression, it is said, is such as would naturally denote beings who were before his throne--beings who were different from him who was on the throne-- and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God,"in Rev 4:5, 7:9,15, 8:2, 11:4,16, 12:10, 14:3, 20:12: in all which places the representation denotes those who were in the presence of God, and standing before him.

(2.) It is argued from other passages in the book of Revelation which, it is said, (Professor Stuart,) go directly to confirm this opinion. Thus in Rev 8:2: "And I saw the seven angels which stood before God." So Rev 4:5: the seven lamps of fire burning before the throne, are said to be "the seven Spirits of God." In these passages, it is alleged that the article "the" designates the well-known angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us.

(3.) It is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Jehovah. Thus in the book of Tobit, (xii. 15,) Raphael is introduced as using this language, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The apocryphal book of Enoch (chapter 20) gives the names of the seven angels who watch; that is, of the watchers (compare Barnes Notes on Dan 4:13,17)who stand in the presence of God waiting for the Divine commands, or who watch over the affairs of men. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Professor Stuart, in loc.

To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following:

(1.) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, they are placed on the same level, so far as the matter before us is concerned with "him who was, and is, and is to come," and with the Lord Jesus Christ--a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach.

(2.) That blessings should be invoked from angels--as if they could impart "grace and peace." It is evident that, whoever is referred to here by the phrase "the seven spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be supposed that an inspired writer would invoke that grace and peace from any but a Divine being.

(3.) That as two persons of the Trinity are here mentioned, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form. it cannot be supposed that an inspired writer would mention two of the persons of the Trinity in this connexion, and then not only not mention the third, but refer to angels--to creatures--as bestowing that which would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to tile Spirit--which might indeed occur, as it often does in the Scriptures--but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings.

(4.) If this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven spirits," as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favour of the propriety of angel-invocation, or angel-worship. And yet, if there is anything clear in the Scriptures, it is that God alone is to be worshipped. For these reasons, it seems to me that this interpretation cannot be well founded.

IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favour of that opinion it may be urged,

(1.) that it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connexion with him "who was, and is, and is to come," and with "Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Compare 2Cor 13:14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."

(2.) It would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ, in communicating blessings to man. An invocation to God to send his angels, or to impart grace and favour through angelic help, would be in entire accordance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings from angels.

(3.) It cannot be denied that an invocation of grace from "him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worship of one thus associated with him. In regard to the Lord Jesus, "the faithful and true witness," it is from such expressions as these that we are led to the belief that he is Divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called "the seven spirits before the throne." We cannot well resist the impression that some one with Divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render Divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now?

(4.) The word used here is not angels, but spirits; and though it is true that angels are spirits, and that the word spirit is applied to them, (Heb 1:7) yet it is also true that is not a word which would be understood to refer to them without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book.

(5.) In Rev 4:5, where there is a reference to "the seven lamps before the throne," it is said of them that they "are," that is, they represent "the seven spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot be well understood of angels, for

(a.) if it did, it would have been natural to use that language for the reason above mentioned;

(b.) the angels are nowhere called "the spirits of God," nor would such language be proper. The phrase "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons, it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force.

(1.) First, as to the reason why the number seven should be applied to the Holy Spirit.

(a.) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a sevenfold mode of operation of God, or a manifold Divine agency.

(b.) The word seven often denotes a full or complete number, and may be used to denote that which is full, complete, or manifold; and might thus be used in reference to an all-perfect Spirit, or to a spirit which was manifold in its operations.

(c.) The number seven is evidently a favourite number in the book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In Rev 1:16, seven stars are mentioned; in Rev 5:12, seven attributes of God; Rev 12:3, the dragon has seven heads; Rev 13:1, the beast has seven heads.

(d.) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of men, and to his manifold agency on the affairs of the world, as further developed in this book.

(2.) As to his being represented as "before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to be sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does not necessarily imply inferiority of nature, any more than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father.

(c) "seven" Rev 1.11 (d) "him" Rev 1:8 (e) "seven" Rev 3:1, 4:5

And from Jesus Christ, who is the faithful witness. Rev 1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who bears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus grace and peace are invoked from the infinite God in all his relations and operations :--as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of men; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.

And the first-begotten of the dead. The same Greek expression-- πρωτοτοκος--occurs in Col 1:18. Col 1:18. Compare Barnes on "1Co 15:20".

And the prince of the kings of the earth. Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Rev 17:14, 19:16 the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a sceptre over the millions of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Compare Mt 28:18, 11:27, Jn 17:2, Eph 1:20-22, Php 2:9-11, Col 1:15-18 The word prince --οαρχων--means properly ruler, leader, the first in rank. We often apply the word prince to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God, compare Isa 10:5 seq. Isa 45:1 seq. Ps 47:2, 99:1, 103:19 Dan 4:34 and which can only appertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of Divine attributes. As much of the revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control.

Unto him that loved us. This refers undoubtedly to the Lord Jesus, whose love for men was so strong that nothing more was necessary to characterize him than to speak of him as the one "who loved us." It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connexion with that which precedes. In Rev 1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him, (Rev 1:1) because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this book.

And washed us from our sins in his own blood. He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the reverse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he "had washed us from our sins in his blood?" How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare 1Jn 1:7, Heb 9:14. The specific idea of washing, however--representing that blood as washing sin away-- is one which does not elsewhere occur. It is evidently used in the sense of cleansing or purifying, as we do this by washing, and, as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.

(a) "witness" Jn 8:14 (b) "first-begotten" Col 1:18 (c) "loved" Jn 13:1 (d) "washed" Heb 9:14

And hath made us kings and priests unto God. In 1Pet 2:9 the same idea is expressed by saying of Christians that they are "a royal priesthood." 1Pet 2:9. The quotation in both places is from Ex 19:6: "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity, and are invested with the office, implied in these words. The word kings, as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word priests refers to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship. 1Pet 2:5.

And his Father. Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father.

To him be glory. To the Redeemer; for so the construction (Rev 1:5) demands. The word "glory" here means praise, or honour, implying a wish that all honour should be shown him.

And dominion. This word means literally strength--κρατος; but it here means the strength, power, or authority which is exercised over others, and the expression is equivalent to a wish that he may reign.

(a) "kings" Ex 19:6, 1Pet 2:5-9 (b) "be glory" Heb 13:21

Behold, he cometh with clouds. That is, the Lord Jesus when he returns will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. Mt 24:30. Compare Mt 26:64, Mk 13:26 Mk 14:62, Acts 1:9,11. Clouds are appropriate symbols of majesty, and God is often represented as appearing in that manner. See Ex 19:18 Ps 18:11, Isa 19:1. So, among the heathen, it was common to represent their divinities as appearing clothed with a cloud: tandem venias, precamur, Nube candentes humeros amictus Augur Apollo." The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him.

And every eye shall see him. He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Every one, therefore, has an interest in what he says; every one has this in certain prospect, that he shall see the Son of God coming as a Judge.

And they also which pierced him. When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zech 12:10: "They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctions visiting then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him, and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime, and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indifferent to it, for all will see him. His friends will hail his advent, (compare Rev 22:20) but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude.

And all kindreds of the earth. Gr., "All the tribes--φυλαι--of the earth." This language is the same which the Saviour uses in Mt 24:30. Mt 24:30. The word tribes is that which is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the holy land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connexion requires that it should be understood in this sense here, since it is said that "every eve shall see him;" that is, all that dwell on the face of the earth.

Shall wail because of him. On account of him; on account of their treatment of him. The word rendered wail--κοπτω--means properly to beat, to cut; then to beat or cut one's self in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this,

(a) because it will be an event which will call the sins of men to remembrance, and

(b) because they will be overwhelmed with the apprehension of the wrath to come. Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that men feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely men would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favours on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that men should be alarmed at the coming of the Saviour unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation--as the approach of death now often does. Men believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race.

Even so, Amen--ναιαμην. "A double expression of so be it, assuredly, certainly, one in Greek and the other in Hebrew."--Professor Stuart. Compare Rom 8:16, "Abba, Father"-- αββαοπατηρ. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong affirmation that it will be so. In some passages, however, the word (ναι) expresses assent to what is said, implying approbation of it as true, or as desirable. Mt 11:26, "Even so, Father: for so it seemed good in thy sight." Lk 10:21. So in Rev 16:7, "Even so, (ναι) Lord God Almighty." So in Rev 22:20, "Even so, (ναι) come, Lord Jesus." The word Amen here seems to determine the meaning of the phrase, and to make it the affirmation of a certainty, rather than the expression of a wish.

(c) "clouds" Dan 7:13, Mt 26:64 (d) "they Zech 12:10 (e) "wail" Mt 24:30 (f) "even so" Rev 22:20

I am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev 22:13, when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in Rev 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish Rabbins, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from to "--from Aleph to Tav. "Abraham kept the whole law from to ." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa 41:4, "I the Lord, the first, and with the last;'-- Isa 44:6, "I am the first, and I am the last; and beside me there is no God;"--Isa 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for

(a) it is he who is spoken of in the verses preceding, and

(b) there can be no doubt that the same language is applied to him in Rev 1:11. As there is, however, a difference of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of "Lord," κυριος, read "God," θεος; and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, "which is, and was, and is to come," is that which would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See Rev 1:4. The object for which this passage referring to the "first and the last--to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute.

Saith the Lord. Or, saith God, according to what is now regarded as the correct reading.

Which is, and which was, etc. Rev 1:4.

The Almighty. An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book.

(g) "I am" Isa 12:4 (h) "Almighty" Isa 9:6

I John, who also am your brother. Your Christian brother; who am a fellow-Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and he here commences a description of the Circumstances under which the vision appeared to him. He was in a lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of man himself in glorious form in the midst of seven golden lamps, and fell at his feet as dead.

And companion in tribulation. Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this, that some form of persecution was then raging in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty.

And in the kingdom and patience of Jesus Christ. The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow partners in the kingdom of the Redeemer--that is, they shared the honour and the privileges pertaining to that kingdom; and that they were fellow-partners in the patience of Jesus Christ--that is, in enduring with patience whatever might follow from their being his friends and followers. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour.

Was in the isle that is called Patmos. Patmos is one of the cluster of islands in the Aegean Sea, anciently called the Sporades. It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers, Plin. His. Nat. 4, 23; Strabo, 10, 488. It is now called Patino, or Patmosa. It is some six or eight miles in length, and not more than a mile in breadth, being about fifteen miles in circumference. It has neither trees nor rivers; nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by high mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island. Though Patmos is deficient in trees, it abounds in flowery plants and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best favoured in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants, and for a supply of their own vessels, and others which often put into their good harbour for provisions. The inhabitants now do not exceed four or five thousand, many of whom are emigrants from the neighbouring continent. About half-way up the mountain, there is shown a natural grotto in a rock, where John is said to have seen his visions, and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught; and on the top of the hill, and in the centre of the island, is a monastery, which from its situation has a very majestic appearance. --Kitto's Cyclopaedia of Biblical Literature. It is commonly supposed that John was banished to this island by Domitian, about A.D. 94. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment, and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing in ancient times to banish men from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favour of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, in loc. For the word of God. On account of the word of God; that is, for holding and preaching the gospel. Rev 1:2. It cannot mean that he was sent there with a view to his preaching the word of God; for it is inconceivable that he should have been sent from Ephesus to preach in such a little, lonely, desolate place, where indeed there is no evidence that there were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this revelation, for it is clear that the revelation could have been made elsewhere, and such a place afforded no peculiar advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution as a punishment for preaching the gospel.

And for the testimony of Jesus Christ. Rev 1:2, He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ.

I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word Spirit may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favoured in a large measure with the influences of the Holy Spirit--the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day. The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration, compare Eze 1:1, 8:3 Eze 40:2, Jer 24:1 and which was often accompanied with an entire prostration of bodily strength, compare Nu 24:4, Eze 1:28, Dan 10:8-10 1Sam 19:24, Rev 1:17 but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstacy, (compare Acts 10:10, 11:5, 22:17) but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion: an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honouring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul.

On the Lord's day. The word here rendered Lord's--κυριακη-- occurs only in this place and in 1Cor 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it might mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honour of him. It is clear

(1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.

(2.) That it was a day which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him.

(3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for

(a) that is the natural meaning of the word Lord as used in the New Testament, (compare Barnes on "Ac 1:24") and

(b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later fathers make a marked distinction between the Sabbath and the Lord's day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. So Theodoret, (Fab. Haeret. ii. 1,) speaking of the Ebionites, says, "They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do."--Professor Stuart. The strong probability is, that the name was given to this day in honour of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves

(1) that that day was thus early distinguished in some peculiar manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;

(2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed in some way to commemorate what he had done; and

(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honour of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement,

(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honour the Sabbath. We Should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, by a serious and devout manner, by abstinence from labour, and by a resting from travel, that we devoutly regard this day as set apart for God.

(b) We may expect, in such circumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met "the beloved disciple," and we may trust it will be so with us. For on such a desert island; in a lonely forest; on the deep, or amid strangers in a foreign land, he can as easily meet us as in the sanctuary where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man--at home or abroad; among friends or strangers; enjoying the privileges of the sanctuary, or deprived of those privileges--ever kept the Christian Sabbath in a devout manner without profit to his own soul; and when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the Redeemer as John was favoured with there?

And heard behind me a great voice. A loud voice. This was of course sudden, and took him by surprise.

As of a trumpet. Loud as a trumpet. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet-- shophar--means bright and clear, and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together, Ex 19:13, Nu 10:10, Jud 7:18, 1Sam 13:3, 2Sam 15:10.

(a) "Spirit" 2Cor 12:2 (b) "Lord's" Jn 20:26, Acts 20:7, 1Cor 16:2

Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them.

I am Alpha and Omega. Rev 1:8.

The first and the last. An explanation of the terms Alpha and Omega. Rev 1:8.

And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.

Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. John Bunyan in Bedford jail found materials for writing the Pilgrim's Progress; and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word book here--βιβλιον--would more properly mean a roll or scroll, that being the form in which books were anciently made. Lk 4:17.

And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to them; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial, and to transmit it to future times for the welfare of the church at large.

Unto Ephesus. Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see Barnes Notes on the epistles addressed to them in chapters 2-3.

(a) "Ephesus" Rev 2:1 (b) "Smyrna" Rev 2:8 (c) "Pergamos" Rev 2:12 (d) "Thyatira" Rev 2:18 (e) "Sardis" Rev 3:1 (f) "Philadelphia" Rev 3:7 (g) "Laodicea" Rev 3:14

And I turned to see the voice that spake with me. He naturally turned round to see who it was that spake to him in this solitary and desolate place, where he thought himself to be alone. To see the voice here means to see the person who spake.

And being turned, I saw seven golden candlesticks. These were the first things that met his eye. This must have been in vision, of course; and the meaning is, that there seemed to be there seven such lamps or candelabras. The word rendered candlesticks --λυχνια--means properly a light-stand; lamp-stand;--something to bear up a light. It would be applied to anything that was used for this purpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps were more commonly used at that time than candles, and it is rather to be supposed that these were designed to be lamp-bearers, or lamp-sustainers, than candlesticks. They were seven in number; not one branching into seven, but seven standing apart, and so far from each other that he who appeared to John could stand among them. The lamp-bearers evidently sustained each a light, and these gave a peculiar brilliancy to the scene. It is not improbable that, as they were designed to represent the seven churches of Asia, they were arranged in an order resembling these churches. The scene is not laid in the temple, as many suppose, for there is nothing that resembles the arrangements in the temple except the mere fact of the lights. The scene as yet is in Patmos, and there is no evidence that John did not regard himself as there, or that he fancied for a moment that he was translated to the temple in Jerusalem. There can be no doubt as to the design of this representation, for it is expressly declared (Rev 1:20) that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as an emblem of true religion; Christians are represented as "the light of the world," (Mt 5:14) compare (Php 2:15, Jn 8:12) and a Christian church may be represented as a light standing in the midst of surrounding darkness.

(h) "seven" Ex 25:37

And in the midst of the seven candlesticks. Standing among them, so as to be encircled within them. This shows that the representation could not have been like that of the vision of Zechariah, (Zech 4:2) where the prophet sees "a candlestick all of gold with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lamp-bearer with seven lamps or branches, but there were seven lamp-bearers so arranged that one in the likeness of the Son of man could stand in the midst of them.

One like unto the Son of man. This was evidently the Lord Jesus Christ himself, elsewhere so often called "the Son of man." That it was the Saviour himself is apparent from Rev 1:18. The expression rendered "like unto the Son of man," should have been "like unto a son of man;" that is, like a man--a human being, or in a human form. The reasons for so interpreting it are

(a) that the Greek is without the article; and

(b) that, as it is rendered in our version, it seems to make the writer say that he was like himself--since the expression "the Son of man" is in the New Testament but another name for the Lord Jesus. The phrase is often applied to him in the New Testament, and always, except in three instances, (Acts 7:56, Rev 1:13, 14:14) by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. Mt 8:20. In the use of this phrase in the New Testament, there is probably an allusion to Dan 7:13. The idea would seem to be, that he whom he saw resembled "the Son of man"--the Lord Jesus as he had seen him in the days of his flesh--though it would appear that he did not know that it was he until he was informed of it, Rev 1:18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognise him as the same.

Clothed with a garment down to the foot. A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Compare Barnes Notes on Isa 6:1.

And girt about the paps. About the breast. It was common, and is still in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or "the loins;" but it would seem also that it was sometimes worn around the breast. Mt 5:38-41.

With a golden girdle. Either wholly made of gold, or more probably richly ornamented with gold. This would naturally suggest the idea of one of rank--probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and sceptre here, and perhaps the leading idea is that of one of exalted rank; of unusual dignity; of one fitted to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See Rev 19:12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.

(i) "one like" Eze 1:26-28, Dan 7:9,13, 10:5,6

His head and his hairs were white like wool, as white as snow. Exceedingly or perfectly white--the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow--the purest white of which the mind conceives. The comparison with wool and snow to denote anything peculiarly white is not uncommon. See Isa 1:18. Professor Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and rigour, but that it means radiant, bright, resplendent--similar to what occurred on the transfiguration of the Saviour, Mt 17:2. But to this it may be replied

(a) that this would not accord well with that with which his hair is compared--snow and wool, particularly the latter.

(b) The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus in the vision that appeared to Daniel, (Dan 7:9) it is said of him who is there called the "Ancient of Days," that his "garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a Divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah, (Isa 6:1) to Daniel, (Dan 7:9) or to Moses and Aaron, Nadab and Abihu in the mount, Ex 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory.

And his eyes were as a flame of fire. Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Dan 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were "as lamps of fire." Numerous instances of this comparison from the Greek and Latin classics may be seen in Wetstein, in loc.

(k) "eyes" Rev 2:18, 19:12

And his feet like unto fine brass. Compare Dan 10:6, "And his arms and his feet like in colour to polished brass." See also Eze 1:7, "And they" [the feet of the living creatures] "sparkled like the colour of burnished brass." The word here used--χαλκολιβανω-- occurs in the New Testament only here and in Rev 2:18. It is not found in the Septuagint. The word properly means white brass, (probably compounded of χαλκος, brass, and λιβανος, whiteness, from the to be white.) Others regard it as from χαλκος, brass, and λιπαρον, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The colour varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass--perhaps the same as the ηλεκτρον--the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lex., and Wetstein, in loc. The kind of metal here referred to, however, would seem to be some compound of brass--of a whitish and brilliant colour. The exact proportion of the ingredients in the metal here referred to cannot now be determined.

As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Any one who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented.

And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory." So Rev 14:2, 19:6. Compare Eze 1:24 Dan 10:6.

(a) "feet" Eze 1:7 (b) "voice" Eze 43:2 (c) "sharp" Isa 49:2, Heb 4:12 (d) "sun" Rev 10:1, Acts 26:13

And he had in his right hand seven stars. Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers, (Rev 1:13) they were so arranged as to represent the relative position of the seven churches.

And out of his mouth went a sharp two-edged sword. On the form of the ancient two-edged sword, Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here-that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2 it is said of the same personage, "And he hath made my mouth like a sharp sword." Isa 49:2. So in Heb 4:12, "The word of God is quick and powerful, sharper than any two-edged sword," etc. So it is said of Pericles by Aristophanes-- "His powerful speech Pierced the hearer's soul, and left behind Deep in his bosom its keen point infixt." A similar figure often occurs in Arabic poetry. "As arrows his words enter into the heart." See Gesenius, Comm. zu Isaiah 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not, perhaps, necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this--either of a sword or of the breath proceeding from his mouth appearing to take this form, as Professor Stuart supposes. It may be wholly a figurative representation, as Henrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.

And his countenance. His face. There had been before particular descriptions of some parts of his face--as of his eyes--but this is a representation of his whole aspect; of the general splendour and brightness of his countenance.

Was as the sun shineth in his strength. In his full splendour when unobscured by clouds; where his rays are in no way intercepted. Compare Jud 5:31: "But let them that love him [the Lord] be as the sun when he goeth forth in his might." 2Sam 23:4, "And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds." Ps 19:5, "Which [the sun] is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendour of the sun.--This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed. The representation is not that of the Redeemer as he rose from the dead--a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration--where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven--for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest --for all the peculiar habiliments of a Jewish priest are wanting in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel--that which was a suitable manifestation of a Divine being--of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge men we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.

And when I saw him, I fell at his feet as dead. As if I were dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a Divine being; but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognise any of the familiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the effect would have been quite as overpowering as is here described. But the subsequent revelations of this Divine personage would rather seem to imply that John did not at once recognise him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Dan 8:18, "Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright." Dan 8:27, "And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business." Compare Ex 33:20, Isa 6:5, Eze 1:28, 43:3, Dan 10:7-9,17.

And he laid his right hand upon me. For the purpose of raising him up. Compare Dan 8:18, "He touched me, and set me upright." We usually stretch out the right hand to raise up one who is fallen.

Saying unto me, Fear not. Compare Mt 14:27, "It is I; be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John should not be afraid. Why that was a reason, he immediately adds--that he was the first and the last; that though he had been dead he was now alive, and would continue ever to live, and that he had the keys of hell and of death. It is evident that John was overpowered with that awful emotion which the human mind must feel at the evidence of the presence of God. Thus men feel when God seems to come near them by the impressive symbols of his majesty--as in the thunder, the earthquake, and the tempest. Compare Heb 12:21, Lk 9:34. Yet, amidst the most awful manifestations of Divine power, the simple assurance that our Redeemer is near us is enough to allay our fears, and diffuse calmness through the soul.

I am the first and the last. Rev 1:8. This is stated to be one of the reasons why he should not fear--that he was eternal: "I always live--have lived through all the past, and will live through all which is to come--and therefore I can accomplish all my promises, and execute all my purposes."

I am he that liveth, and was dead. I was indeed once dead, but now I live, and shall continue to live for ever. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this apply. He had been put to death; but he had risen from the grave. This also is given as a reason why John should not fear; and nothing would allay his fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the flesh, and whom, though now long absent, he had faithfully served, and for whose cause he was now in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb.

Behold, I am alive for evermore. I am to live for ever. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfil all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne.

Amen. A word here of strong affirmation--as if he had said, it is truly, or certainly so. Rev 1:7. This expression is one that the Saviour often used when he wished to give emphasis, or to express anything strongly. Compare Jn 3:3, 5:25.

And have the keys of hell and of death. The word rendered hell-- αδης, hades--refers properly to the under world; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which prevailed among the ancients on this subject, Lk 16:23, Job 10:21, Job 10:22. To hold the key of this, was to hold the power over the invisible world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power, (compare Jn 10:18) thus showing that the dominion over this dark world was entrusted to him.

And of death. A personification. Death reigns in that world. But to his wide-extended realms the Saviour holds the key, and can have access to his empire when he pleases, releasing all whom he chooses, and confining there still such as he shall please. It is probably in part from such hints as these that Milton drew his sublime description of the gates of hell in the Paradise Lost. As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king that reigns there can do to us, for his power extends not beyond the permission of the Saviour, and in his own time that Saviour will call us forth to life to die no more.

(a) "liveth" Rom 6:9 (b) "keys" Rev 20:1,2, Ps 68:20 (c) "seven stars" Rev 1:16 (d) "candlesticks" Mt 5:15,16

Write the things which thou hast seen. An account of the vision which thou hast had, Rev 1:10-18.

And the things which are. Give an account of those things which thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lamp-stands, and seven stars in the hand of the Saviour, and he is now commanded to record the meaning of these symbols as referring to things then actually existing in the seven churches. This interpretation is demanded by Rev 1:20.

And the things which shall be hereafter. The Greek phrase rendered hereafter--μεταταυτα--means "after these things;" that is, he was to make a correct representation of the things which then were, and then to record what would occur "after these things:" to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen. The expression refers to future times. He does not say for how long a time; but the revelations which were to be made referred to events which were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation--whether it extended only for a few years, or whether it embraced all coming time. The more natural interpretation, how- ever, would seem to be, that it would stretch far into future years, and that it was designed to give at least an outline of what would be the character of the future in general.

The mystery of the seven stars. On the word mystery, Eph 1:9. The word means, properly, that which is hidden, obscure, unknown--until it is disclosed by one having the ability to do it, or by the course of events. When disclosed it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added in regard to their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these "stars" and "lamp-bearers," which John was more fully to explain.

Which thou sawest in my right hand. Gr., "upon my right hand"-- επιτηςδεξιαςμου: giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand--that is, on the palm of his hand as he stretched it out. The expression in Rev 1:16 is, that they were "in (εν) his right hand;" but the language here used is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand.

The seven golden candlesticks. The truth which these emblematic representations are designed to convey.

The seven stars are. That is, they represent, or they denote-- in accordance with a common usage in the Scriptures. Mt 26:26.

The angels of the seven churches. Gr., "Angels of the seven churches:" the article being wanting. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals-- an epistle being directed to "the angel" of each particular church, Rev 2:1,12, etc. The evident meaning, however, is, that what was recorded should be directed to them not as pertaining to them exclusively as individuals, but as presiding over, or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the "angel" as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the "Apostolic Church," [pp. 191-199, London ed.] The word angel properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote any one who is a messenger, and hence, with propriety, any one who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place--to be a representative. In order to ascertain the meaning of the word as used in this place, and in reference to these churches, it may be remarked,

(1.) that it cannot mean literally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churches.

(2.) It cannot be shown to mean, as Lord (in loc.) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches, for

(a) there is no evidence that any such messengers had been sent to John;

(b) there is no probability that while he was a banished exile in Patmos such a thing would be permitted;

(c) the message was not sent by them, it was sent to them--"Unto the angel of the church in Ephesus write," etc.

(3.) It cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese, for

(a) there is nothing in the word angel, as used in this connexion, which would be peculiarly applicable to such a personage--it belong as applicable to a pastor of a single church as to a bishop of many churches.

(b) There is no evidence that there were any such groups of churches then as constitute an episcopal diocese.

(c) The use of the word "church" in the singular, as applied to Ephesus, Smyrna, etc., rather implies that there was but a single church in each of those cities. Compare Rev 2:1,8,12,18; see also similar language in regard to the church in Corinth, 1Cor 1:2; in Antioch, Acts 13:1; at Laodicea, Col 4:16; and at Ephesus, Acts 20:28.

(d) There is no evidence, as Episcopalians must suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was "bishop" of Ephesus; and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor.

(e) There is no improbability in supposing that there was a single church in each of these cities--as at Antioch, Corinth, Rome.

(f) If John was a prelatical "bishop," it is probable that he was "bishop" of the whole group of churches embracing the seven: yet here, if the word "angel" means "bishop," we have no less than seven such bishops immediately appointed to succeed him. And

(g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus Stillingfleet, than whom an abler man, or one whose praise is higher in episcopal churches, as an advocate of prelacy, is not to be found, says of these angels: "If many things in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necessity, the angel must be taken as a representative of the whole body; and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this church?"

(4.) If the word does not mean literally an angel; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to some one who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the pastor or "angel" would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it-- as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word.

(a) The word angel is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Haggai (Hag 1:13) it is said, "Then spoke Haggai, the Lord's messenger, [Heb. angel, --Septuagint αγγελοςκυριου] in the Lord's message unto the people," etc.

(b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mal 2:7, "For the priest's lips should keep knowledge, for he is the messenger of the Lord of hosts"----that is, "angel of the Lord of hosts."

(c) The name prophet is often given in the New Testament to the ministers of religion, as being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament.

(d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation.

(e) The supposition that a pastor of a church is intended will meet all the circumstances of the case: for,

(1) it is an appropriate appellation;

(2) there is no reason to suppose that there was more than one church in each of the cities referred to;

(3) it is a term which would designate the respect in which the office was held;

(4) it would impress upon those to whom it was applied a solemn sense of their responsibility. Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they are afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate--the formal, unfrequent, and, in many instances, stately and pompous visitations of a diocesan bishop--to the unsympathising relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a "superiority in ministerial rights and powers," and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the "angel of the church" was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, be more properly entrusted than to such an one; for to no one now would a communication be more properly entrusted than to a pastor.

Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime revelation could have existed. To the most beloved of the apostles--now the only surviving one of the number; to him who had been a faithful labourer for a period not far from sixty years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the abodes of men; surrounded by the ocean, and amid barren rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion--the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the "beloved disciple" in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times; for sketching out the history of the church to the consummation of all things.

That is, "This revelation God the Father gave to Christ his Son, as Mediator, and therewith a commission to impart it to his faithful servants, especially the ministers of his church, and particularly to St. John, who bare record in his gospel, and in his epistles, that Jesus Christ was the essential and eternal Word of God, and also bare record of the testimony of Christ, that is, of his doctrine and miracles, of his death and sufferings; declaring all things that he saw, namely, in his visions, and as they were represented to him."

Here note, 1. The favour granted to St. John, he had a vision or revelation of future things. Revelations from God were sometimes by visions, sometimes by voice, and sometimes by dreams: this revelation which John had, was of a mixed nature, partly by vision, and partly by voice.

Note, 2. The primary author of this revelation, God the Father, the first Person in the Trinity, he revealed it; The revelation which God gave.

Note, 3. The order in which God gave forth this revelation; first, it is given to Christ, The revelation of Jesus Christ which God gave unto him: next unto the angel, then unto St. John, to reveal it to the church. Christ, as God, knew all things from eternity, but as man and mediator he received this revelation from God the Father, and imparted it by the angel to his servant John; we see then that Christ, in his state of exaltation, by revealing to his servants the mind and will of God.

Note, 4. The subject-matter of the revelation, Things which should shortly come to pass; mark, not things which were already past, (then this book had been an history, and not a prophecy,) but which should certainly and suddenly come to pass; that is, they should shortly begin to be accomplished, and to take effect; not that they should all be immediately performed, but in God's time, in respect of whose eternity a thousand years are but as one day.

Note lastly, The fidelity and great integrity of St. John, in the making known to others all things that he saw; that is, he had by his writings told the churches what Christ by his angel told him, even all that he heard and saw in this vision, as St. Paul did not shun to declare the whole counsel of God, Acts 20, (he doth not say he hath declared the whole council of God, for who but God himself could declare that?) So St. John here bare record of the whole word of God, and of the testimony of Jesus Christ, and of all things that he saw and heard.

Observe here, that great encouragement which the spirit of God gives to all Christians to read and regard, to consider and meditate upon the things contained in this divine book, that is, the necessary parts of Christianity, which are here mixed with darker passages; all must read, study, and practise these, that hope for blessedness: Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.

Hence note, That although the book of the Revelation be in itself a very abstruse and mysterious part of holy scripture, yet Christians ought not to be debarred, much less to debar themselves, from reading of it, and consulting with it: blessed is he that readeth, that is, attentively, understandingly, and affectionately; and blessed is he that keepeth the things that are written, that is, in his mind and memory, in his affection and practice, so as to adhere to the truth, whatever trials and temptations it may expose him to.

Observe here, 1. The persons to whom St. John writes, and the particular churches which he does salute, namely, the seven churches of Asia, which were then the most famous and flourishing churches in the Christian world, but now overrun with barbarism. Sin has laid the foundation of ruin in the most flourishing churches and kingdoms.

Observe, 2. The apostolical salutation given to these churches, Grace be unto you, and peace; by grace understand the free favour and rich love of God in pardoning, sanctifying, and saving; and by peace, the inward sense of that love, and all outward mercies and temporal blessings whatsoever.

Observe, 3. The persons in whose name, or from whom this salutation is sent and given;

1. From God the Father, who is described by his eternity and immutability, which is, which was, and which is to come.

2. From the seven Spirits which are before the throne: from the Holy Ghost, who is thus described in regard of the perfection and variety of his gracious operations: the Holy Spirit is called seven, because he is perfect in working; and he is said to be before the throne, because continually present with God, and ready to perform what is needful for the church of God.

3. From Jesus Christ, who is described according to the threefold office, of a prophet, priest, and king; his being called the true and faithful witness, points out his prophetical office, that he is the great prophet of his church, who reveals the will of the Father fully and faithfully to the sons of men; his being styled the first begotten of the dead, points out his priestly office, and intimates that he died, that he rose again from the dead, and that he first arose, or was the first begotten from the dead; that is, the first that arose from the dead by his own power, to a state of immortality, and never to die more; some indeed rose before him, but then they were raised by him, he was the first that ever raised himself: others were raised from the dead, as Lazarus, before Christ, but they died again; whereas Christ rose from the dead never to die more; he entered into a state of immortality after his resurrection, and lives for ever to make intercession for us.

Lastly, Christ is styled the prince of the kings of the earth, which phrase shows both his influence upon them, (as giving laws and rules unto them,) and their dependence upon him, who do recieve their power and government, their protection and dominion, all from his hand.

In the former verse our Saviour was considered in the excellency of his person, and with respect to what he is in himself; in this verse he is considered in the execution of his office, or with respect to what he is unto his church.

And here observe, 1. His affection in general towards us, he hath loved us; our blessed Redeemer hath given ample and full demonstration of his great and wonderful love unto his church and people, and none doth so properly and passionately love the church as Christ himself; before conversion he loves his people with a love of commiseration and compassion; after conversion, he loves them with a love of complacency and delight.

Observe, 2. The discovery and manifestation which Christ has made of this his love particularly towards us, He hath washed us from our sins in his own blood; that is, he hath given himself a sacrifice for our sins, and by the merit of his blood freed us from the guilt of sin in our justification, and also by the efficacy of that blood cleansed us from the filth of sin in our sanctification: the blood of Christ hath both a pacifying and a purifying influence; it pacifies God's wrath, and purges the sinner's conscience; the blood of Christ merited the Spirit of God for our sanctification, and so reconciled us to God, as well as obtained pardon for us, in a way of meritorious satisfaction, and so reconciled God to us: He washed us from our sins in his own blood.

Where note, A great emphasis in the double word of property.

1. Our sins; that is, every one of our own sins, without any imitation or exception whatsoever, as to the number or heinous nature of them: the sin against the Holy Ghost is indeed excepted; and this proceeds from the incapacity of the sinner, not from the inefficacy or insufficiency of Christ's sacrifice for sin.

2. There is also an emphasis in the word of property with respect to Christ, when it is called his own blood: the Levitical priests sprinkled the people with blood, but it was not their own blood, but the blood of bulls and goats; but Christ spared not his own blood, and he did not barely sprinkle us with it, but washed us with it: it was not the blood of his finger, but the blood of his heart: his very life went with it; He washed us from our sins in his own blood.

Observe, 3. The consequent effect and happy result of all this love of Christ towards us, and undertaken for us, He hath made us kings and priests unto God.

1. Kings, not in a temporal but a spiritual sense; they reign as kings over their unruly lusts and corruptions, over Satan, over the world, over death the king of terrors; they begin their reign upon earth, without which it were impossible to perfect and complete it in heaven.

2. Priests, consecrating themselves a living sacrifice, holy and acceptable unto God, and offering up, not expiatory, but gratulatory sacrifices unto him, namely, prayer and praise, supplication and thanksgiving. Ye are an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1Pe 2:5

Observe, 4. After this description of Christ, follows an ascription of all that glory and honour, dominion and power, which is his due, and our duty to ascribe unto him: To him be glory and dominion for ever and ever. Amen.

Where note, That the same honour and glory, dominion and power, being here attributed and given to Christ, which Christ teaches us to ascribe and render unto God, Matt 6:1 it is a sure testimony that Christ is God, and as such to be acknowledged and adored by us: To whom be glory, &c.

These words are a majestic description of our Saviour's coming to judgment; they are ushered in with a note of attention and admiration, Behold! which denotes also the truth and certainty of his appearance, and upbraids us likewise for our natural backwardness to believe, mind, and meditate upon, the coming of Christ; we are too much guided and governed by sense: what we see nothing of, we believe little of; therefore St. John here begins with a note of incitement in the word, Behold! It follows, he cometh with clouds, and every eye shall see him, and they which pierced him.

This was fulfilled, 1. When Christ came by the Roman armies to destroy Jerusalem, by taking vengeance on his murderers, when his crucifiers might discern that those heavy and direful judgments were inflicted on them for their crucifying Christ, and persecuting Christians.

But, 2. It will be more eminently and universally fulfilled at the general day of Judgment, when Christ will come riding upon the clouds, as in a triumphant chariot, and all human eyes shall then see him; his persecutors and despisers, particularly, beholding him, but not all alike: such as pierced him, but repented, whose hearts were afterwards pierced for their piercing of him, these at that day shall see Christ with astonishing joy, though they put him to bitter sorrow; the death of Chirst has procured mercy for those whose cruelty did procure his death: but as for such as pierced him, but never repented, but such as pierced him in his person, or in his members, they shall also see him to their sorrow, and shall wail, or take on heavily, because of him; that is, because they must be judged by him.

Lord! how will the sight of a pierced Saviour then pierce their souls with sorrow, with vexation of heart, and anguish of spirit! To behold Christ with an eye of sense then will be very grievous to them that do not behold him with an eye of faith now; see him they shall, they must; but alas, they had rather be covered with mountains and hills falling upon them, than thus behold him!

Observe farther, How St. John closes this description of Christ's second coming, with a pathetic option on his own and the church's behalf, in the last words of the verse--Even so, Amen; intimating, that the saints, or church of God, do expect and believe that assuredly it will be so, and do also earnestly desire and pray that it may be so.

Learn hence, That Christ will undoubtedly come to put an end to the sufferings of his afflicted church, and to punish his and their persecutors; with whose coming the saints are well pleased, and do earnestly desire and long for it; behold, he cometh, Even so, Amen. Come, Lord Jesus.

Observe here, 1. That what was applied to God the Father, at the fourth verse, namely, that he was, is, and is to come, is here by Christ applied to himself at the eighth verse: I am Alpha and Omega, the beginning and the ending, which is, which was, and is to come.

Alpha is the first, Omega the last, letter of the Greek alphabet, and as such they enclose all the rest. Christ calling himself the first and the last, that is, the first cause and the last end, (as nothing began before him, so nothing can outlast him,) he does hereby discover his divinity to us, that he is co-essential and consubstantial with the Father, the same attribute being given to both: understand we then that this text plainly speaks the godhead of Christ, against the Socinians.

Christ calling himself the first and the last, takes to himself absolute perfection and power, sovereignty and dignity, eternity and divinity; he is the first, because he was before all beginning, and because he shall continue for ever, without end, because he is the end of all things, and because when we have attained him, we are at the highest and last of our attainments; we rest, and have no more to seek when we have found Christ, for he brings us to the Father, in whom we have eternal rest through himself, the Son: and the last title Christ assumes to himself, namely, the Almighty, bespeaks his divinity; he is God Almighty, able to accomplish all his promises to his people, and to execute his threatenings on his enemies; and if the adversaries of our Saviour's godhead in the glass of this text do not see his divinity, it is not because they cannot, but they will not see. I am, says Christ, Alpha and Omega, the beginning and the ending, which is, which was, and is to come, the Almighty.

The preface being ended in the foregoing verses, here begins the body or visionary part of this book; the first vision is here before us, concerning the seven Asian churches.

In which vision we have observable, 1. The person that received it, he is described by his name, John, I John; by his spiritual relation, I John your brother; by his then present condition, your companion in tribulation, undergoing like sufferings with you; your companion in the kingdom of Christ, that is, in expecting of, and hoping for, the same kingdom of heaven and glory which ye expect; and I am also your companion in patience, called the patience of Jesus Christ, because in his word he requires it, because by his Spirit he produces it, because in his own example he gave us a pattern of it: and perhaps principally because the present state of the kingdom of Christ in this world calls for it.

Observe, 2. The place where St. John received this vision; in the isle of Patmos, not far from the Asian churches, into which the emperor Domitian banished him, having, as is said, cast him first into a caldron of burning oil, out of which he miraculously escaped. Ecclesiastical history says, St. John was very near an hundred years old, when he was by that bloody emperor banished into Patmos, for preaching the word of God, and for bearing testimony for this truth, that Jesus Christ was the Saviour of the world.

Learn, That the greatest honour which an apostle, an aged apostle, a beloved apostle, can be admitted to the participation of, is to suffer banishment and death for bearing a faithful testimony of Jesus Christ.

Observe, 3. The time when St. John had this glorious vision of Christ, communion with him, and communications from him: it was upon the Lord's day; I was in the Spirit, that is, in spiritual meditation, in spiritual ecstasy, in a transporting rapture by the Spirit, under his more immediate illumination and powerful influences; on the Lord's day, namely, the first day of the week, so called, because Christ at his resurrection took possession of it for his own, and because applied to his special worship and service, and as such religiously observed by the apostles, Acts 20:7 and by the universal church, ever since the apostle's days.

In that St. John, in a solitary island, kept the Christian Sabbath, we learn, that the religious observation of the Lord's is a duty incumbent upon all persons and in all places.

Learn, 2. How Christ owned his own day, and encouraged St. John in his religious and strict observation of it, by the influence of his Holy Spirit upon him, and by communicating extraordinary revelations to him; I was in the Spirit on the Lord's day, and heard behind me a great voice.

Observe, 4. The vision and revelation itself, which began with his hearing a loud voice like a trumpet; that is, the voice of like a trumpet; that is, the voice of Christ, full of majesty and power, spake unto him, saying, What thou seest, that is what thou shalt see and hear, write in a book, and send it to the seven churches.

Here note, 1. That the book of the Revelation was written by Christ's own direction, therefore warranted to be of divine authority.

Note, 2. That what Christ commanded St. John carefully to write, it becomes us heedfully to read; for though what St. John wrote and sent concerned the seven Asian churches at that time, and had a particular respect to their present state; yet all scripture is written for our learning, and we are to beg spiritual wisdom from God to make a right use and holy improvement of what is written.

As if St. John had said, "I turned to see the person whose voice I heard speaking with me, and I beheld seven golden candlesticks, representing the seven Asian churches, and in the midst of those candlesticks I saw one in the shape of a man, which reminded me of Christ the Son of man, clothed in garments much like unto Aaron's the high-priest, who was an illustrious type of Christ, our great and merciful High-priest, who made an atonement for us on earth, and maketh now intercession for us in the highest heavens."

Note here, 1. The comparison made between the churches of Christ and the golden candlesticks; they are candlesticks, in regard of the light which they held forth; the candlestick does not give light of itself, but holds it forth to others: it is the church's duty to keep within herself the pure word of God, and to keep herself pure from being besmeared with errors in doctrine, or vice in conversation.

Churches, the holiest and purest of all churches, are rather candlesticks than candles; Christ is the light, the word is the lamp, the church but the instrument to convey the light unto us.

Again, the churches are golden candlesticks; gold is the most precious of metals, the church is the most excellent of all societies; for it beautifies all societies whatsoever that are members of the church of Christ.

Note, 2. How Christ was seen by St. John walking in the midst of the golden candlesticks, present in and with his churches; that is, St. John had in his vision a very lively representation of Christ in his human nature; not that St. John now saw Christ in his manhood really, for that was then in heaven, but he had a resemblence of it in the vision.

Note, 3. The description given of Christ, as walking in the midst of his gospel church.

He is, 1. described by his attire, habited like Aaron the high-priest, with a garment down to his feet, and girt with a golden girdle; to signify, that as Aaron was of the old so Christ is the high priest of the new testament, presenting continually to his Father the memorials of his death, the merits of his sacrifice, and making intercession with the Father for our gracious acceptance with him.

2. He is next described by the parts and members of the body: His head and hair as white as snow and wool, signify his eternity and his purity, that he is the Ancient of days, even the Father of eternity, and perfectly innocent, pure and holy: His eyes like flaming fire, denoting his piercing knowledge; that as head of his church, he espies out all her ways, words, and thoughts: His feet like burning brass, and his voice like many waters; which expressions represent the enemies of his church; and that vengeance he would execute upon his murderers, in particular, at the destruction of Jerusalem, and upon all the impenitent rejectors of his gospel grace, at the general judgment: then will they understand what they now will not believe, that it is a fearful thing to fall into the hands of the living God.

3. He is next described by what he had in his right hand, namely, seven stars, representing the seven angels, bishops and ministers of the seven churches. These are called stars, their office and duty being to enlighten the church, both by the light of life and doctrine; and as stars are seated above, so should their conversation be in heaven, and their affections not set upon the things below.

Stars give direction, light, and influence, to others; they were not made for themselves. Ministers must not chiefly seek their own, but others' good. Stars are swift in their motion, and their motion is constantly in their own orb and sphere. Vain is the pretence of care and concern for other churches, whilst we neglect our own.

Finally, ministers are stars, as in respect to their situation, and in respect of their constant and regular motion; so in respect of their continuance and duration. Stars are fixed in heaven, so are ministers in the church; Christ holds them in his hand, otherwise the world would soon have them under their feet.

4. He is described by a sharp two-edged sword coming out of his mouth, denoting the piercing power of the word of God to conquer sin, convert sinners, and to condemn and slay the unconverted.

Lastly, it is added, that his countenance was as the sun that shineth in his strength; that is, very glorious in itself, and very comforting and refreshing to those that are his members, his sincere believers and followers. This part of the description of Christ sweetly follows the former: when his feet were as burning brass, to tread down and consume his enemies; his countenance was as the sun, to cheer and cherish, to comfort and refresh his friends.

Observe here, 1. The effect which this glorious representation of Christ in this vision had upon St. John; he was astonished and amazed at it, and fell down at Christ's feet as one almost dead.

Note from hence, That the holiest man on earth is not able to bear the presence of Christ here, nor able to stand before his gracious manifestation of himself, when he comes to reveal himself in mercy towards him. See Hab 3:15,16.

Lord, how unable then will the wicked be at the great day to stand before the manifestation of thy fury! If at this visionary representation of Christ, St. John trembled, and fell at his feet as dead, how unable will the impertinent world be to look him in the face at the great day, when he shall be revealed from heaven with his mighty angels, rendering vengeance to them that know not God!

Observe, 2. The seasonable care of Christ for St. John's relief in this great exigency: He laid his right hand upon me, saying, Fear not. Hereby Christ discovered both his readiness to help, and his ability to help; the right hand is the supporting hand, the strengthening hand; Christ did not send an angel to comfort St. John, but laid his own hand upon him, to assure him both of safety and succour.

Observe, 3. As what Christ did, so what he likewise said, for St. John's comfort and support under the burden of his fears: Fear not, says Christ, for I am the first and the last; that is, I am an eternal Being, without either beginning or end.

Again, I am he that liveth, and was dead. As if Christ had said, "Fear not death or dying, for I have overcome death by dying, and conquered the king of terrors in his own territories; but, behold, I am now alive for evermore, for the benefit of my church, and to protect and defend my faithful servants."

Nay, farther, to show that his life was not a bare subsistence, but clothed with power, Christ adds, "I have also the keys of hell and of death; that is, a sovereign power over the whole invisible world, to let into heaven, and to lock into hell as I please." The keys are an emblem of authority and power; the steward who has the keys of the house, commands the house.

There are four keys which Christ keeps in his own hands; the key of the womb, the key of the clouds, the key of the earth as of a granary of corn, and the key of the grave.

When Christ says here, I have the keys of hell and of death, the meaning is, that he has a sovereign dominion over both worlds; over this in which we live, and over that into which we die, whether the one or the other part of it, heaven and hell both: for the words must not be understood with a debasing limitation, only respecting hell, as if Christ had only the keys of the bottomless pit: but the original word Hades, signifies the invisible world, consisting of both heaven and hell; and he has a power over both, and also over death too, which is the common passage into both places.

Learn hence, 1. If Christ has the power of death, and keeps the key of the grave, in his own hand, that men do not die at random, by accident and chance, but by determination and judgment; Christ by an authoritative act turns the key, and gives man his exit out of the world.

Learn, 2. That Christ, who has the key of death, has also the key of Hades, the upper and lower Hades; heaven and hell; and such as go out of the world, go not out of being, but go into one of those states and places.

Learn, 3. How admirable, and yet how amiable, Christ should be in all our eyes, who hath these keys in his own hand, with such merciful intentions towards us; and how willingly should we die, when the keys of death are in so great, so kind an hand as his! O how happy is it when this power of our great Redeemer over death and the grave, and a placid resignation to his pleasure, do concur and meet together, not from stupidity, but trust in him that keep the keys!

Lord, when the key is turning, and thou art letting in souls into the invisible world, let thy servant depart in peace, and everlastingly see thy salvation!

This chapter concludes with a solemn charge given by our Saviour to St. John, to write and record the vision of the seven stars, and seven golden candlesticks, which he had newly seen; letting him into the mystery of both, by telling him, that the seven stars are seven angels; that is, signify seven angels; and the seven candlesticks are, that is, signify seven churches, and represent them.

In like manner, when Christ says in the sacrament, This is my body, the meaning is, this bread signifies and represents my body.

Here note, That the bishops and governors, the pastors and teachers, of the church are called angels, because they are sent by God on his message, because they had their commission from him; and to signify that unspotted purity which be found with them, both in life and doctrine; and they are represented by stars, to denote their dignity and duty, their usefulness and beneficialness, the swiftness and constancy of their motion, but especially in regard to their nature.

A star is of the same nature with the heavens, celestial; not earthly, not elementary: ministers should be heavenly, holy, blameless, inoffensive; they should teach by tongue and hand, and instruct by lip and life. God grant that in our hearts we may experimentally find the works of holiness, and in our lives express the power of holiness. Amen.

A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation.

REVEL. 1.1. The Reuelation of Iesus Christ, which God gaue vnto [illegible: 1 span] his seruants things which must shortly be done: which he sent, and showed by his Angell vnto his seruant Iohn.

BEfore wee come to the words, wher in is contained singuler mater fit for the time & age▪ this question must be handled: Whether this booke of the Reuelation be canonical Scripture: for some haue heretofore, as also in our time called the authority of it in question. But we are without all doubt, to resolue our selues that it is canonical Scripture, of equal authority with the rest of Gods book. Our reasons be these: first, the doctrine contained in this booke is Apostolicall, as any shall perceiue which seriously reads the same. Secondly, the stile of this booke is Apostolicall, that is, plaine, simple and easie, if we consider that the matter thereof is Propheticall. Thirdly, this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn, and was neuer refused of any whole Church, but onely of some priuate men. Fourthly, the things foretold in this booke, came to passe as they were foretold: as among the rest (in one for all) may appeare by the prophesie of the two beasts; whereof one came out of the sea, the other out of the earth, Chap. 13. the one prefigured the Romane Empire, the other the Hereticall Apostaticall Church of Rome: both which in all things are come to passe in these latter ages answerable to the Prophesie.

The contrary reasons brought to improue the authoritie of this booke, are of no moment. 1. Reason. Iohn nameth himselfe sundry times in this booke; whereas in penning the Gospell he did not once mention his own name, though he had iust occasion so to do: therefore, it was not penned by Iohn but by some other, and published afterward in Iohns name.

Answ. The reason is not good: for there is great difference betweene an historie and a Prophesie. The Gospell of Iohn is an historie of Christ: now there is no necessarie reason why one man penning the history of another should name himselfe. But this booke of the Reuelation is a Prophesie, in penning whereof it is more requisite the prophet should put to his owne name; so did the former prophets: Ieremy mentioneth his name in his booke at least an hundred times, so doth Isay and Daniell almost in euerie chapter. Then seeing they do it so often▪ it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke.

2. They obiect, that his stile in this booke is not the same with that he vsed in the penning of the Gospell. Ans. The difference of the stile ariseth from the difference of the matter, seeing there he writes an historie, here he pens a Prophesie. Againe, he writes not his owne words, but those which hee receiued from Christ by particular reuelation.

3. They say, this booke hath bene reiected in diuerse ages, as not Canonicall. Ans. It cannot be proued that it was euer refused of any whole Church, but of some particular men. Now the disallowing of any priuat man, cannot make a whole booke to be reiected: for then the Epistles to the Hebrewes of Iames, and of Iohn, should not be Canonicall; which yet be receiued of all Churches for the pure word of God.

Now come to the words, The Reuelation of Iesus Christ, which God gaue vnto him, &c. These three first Chapters consist of two parts: A Preface, and a Vision. The Preface is an entrance to the Vision, contained in the beginning of the first Chapter, from the first verse to the ninth. The Vision it selfe is set downe in the rest of these three Chapters. The Preface hath two parts: First, the title of the booke: Secondly, the inscription thereof. The title in the three first verses. The inscription, from the fourth to the ninth verse. The title in these words, The Reuelation of Iesus Christ, &c. A Reuelation is nothing else but a manifestation, or discouerie of things secret in respect of men, for the common good of the Church: and so this word is taken in this place.

Reuelations from God in Scripture, were shewed three wayes: First, by dreames: Secondly, by vision: Thirdly, by created voyce of God face to face: as we may see, Num. 12.6, 8. Now this was not by dreame, nor by vision, or voice alone; but it is a mixt Reuelation, receiued partly by vision, and partly by voyce vttered in the vision from the Lord.

In the three first verses, this Reuelation is described by seuen arguments: First by the author: Secondly, the end: Thirdly, the persons to whom it was directed: Fourthly, the matter: Fiftly, the instruments: Sixtly, the maner of deliuering it: Seuenthly, the fruit of the Reuelation. First, the Author is Iesus Christ: It comes from him, and it is called his Reuelation in these respects: First, not to exclude the father, and the holy Ghost, but to shew the speciall office of Christ, the second person in Trinitie; which is, to reueale, to publish, and to manifest the will of God the father to his Church: and for this cause he is called the Mal. 3.1. Angell of the Couenant, the Ma[illegible: 1 letter]. 23.[illegible: 1 letter]. doctor of the Churh, the 1. Cor. 1.[illegible: 1 letter]4 wisedom of the father, & the Ioh. 1. word of God.

Secondly, it is called the Reuelation of Iesus Christ, to teach vs to put difference betweene this, and all Satanicall Reuelations: for as God hath his true Reuelations, so Sathan (who herein may be called Gods ape) hath his counterfeit visions, and deliuers them in shew like to gods, but they differ much: First, the Diuels Reuelations be for the most part ambiguous, doubtfull, and vncertaine in speech and phrase, so as a man cannot tell which way to take them: But the Reuelations which come from Christ, the author of truth who knoweth all things, and the reasons of them are certaine and in plaine termes deliuered. Secondly, the Diuell sheweth his visions to none but to the wicked, and bad men that be his instruments: But the Lord chuseth the godly, which feare his name, and to them he reuealeth his secrets, as to Iohn in this place. Thirdly, the Diuels Reuelations euermore tend to set vp, and vphold heresie, wickednesse, Apostacie, and idolatrie, Deut. 13.1, 2. but these that come from God serue to erect, and maintaine truth, according to godlinesse; euen pure Apostolicall doctrin, and the sincere worship of God.

Thirdly, it is called the Reuelation of Christ, to shew vnto vs his speciall kingly office in heauen: for being ascended, and exalted to the throne of Maiestie, he sitteth at the right hand of his father, far aboue all principalitie and power, might and domination; and there doth direct, rule, and gouerne his Church vpon earth according to the good pleasure of his will: for all these visions serue to direct his Church in their obedience to his command.

Whereas Christ Iesus is author of this Reuelation; The Vse. and after his ascention, and exaltation, giues the same vnto his Church: We may obserue his constant care ouer his Church in this last age of the world. Before his Incarnation euen from the beginning, he gaue vnto his people such doctrine of faith and manners, as was needfull for their saluation, and still som time to time reuealed such prophesies of things to come as were meete for them to know.

And now behold the continuance, or rather the increase of this his care, in the new Testament: for beside the perfection of the former prophesies, and the full manifestation of his blessed will by his Euangelists and Apostles, for all things needful to be beleeued, and done, vnto eternall life; Loe here is added the Reuelation of this worthie Prophesie, concerning things to come, for the great good, and comfort of his children to the end of the world.

Which God gaue vnto him. These words be added to shew how this became the Reuelation of Christ: namely by the gift of God, that is, of God the father the first person in Trinitie: for this is a rule to be obserued, That where the title, God, in any sentence of Scripture, is opposed to Christ, there it importeth the first person the father: though this bee also true, That sundry times in Scripture, the father alone is tearmed God, without any addition of the other persons; because he is the first in regard of order, and the fountaine of the deitie: for the sonne receiueth the Godhead by communication from the father, and the holy ghost receiueth it from them both: but the father hath his godhead of himselfe, and receiueth it not by communication from any other.

Here some will say, this seemes strange, that any thing should be giuen to Christ, seeing he is God, and hath all things of himselfe. Answ. We must conceiue of Christ two wayes: first, as God, secondly, as Mediator, and head of the Church. As Christ is God, the father giueth him nothing: for so he is of himselfe the same with the father, and hath all things belonging vnto him that the father hath (excepting personall properties) and is no way inferior to the father, neither receiueth any thing from him, but giueth all things as well as the father doth. But yet as Christ is Mediator, hee is not God simply, but God incarnate, or God made man: and so is said to receiue of his father, in respect of his manhood, as himselfe confesseth, All power is giuen to me, Matth. 28.18. And Paule sayth, God gaue him a name, aboue all names, Philip. 2.9. hee receiued of his father the promise of the holy Ghost, sayth Peter, Act. 2.33. And God made him both Lord and Christ, ver. 36. and so God gaue him this Reuelation in this place.

If it be said, this makes Christ inferiour to his father, for the receiuer is vsually inferiour to the giuer. Answer. As Christ is God, he is equall with the father, but as he is Mediatour, God incarnate, and made man, he is inferiour, and receiueth of him. So much himselfe confesseth, My father which gaue them mee, is greater than all. Iohn. 10.29. And in the same respect, Paule calleth God the father, The head of Christ. 1. Cor. 11.6. And as Christ now sitteth at the right hand of his father, being Mediator, and ruler of his Church, he is inferiour to his father, and receiueth his kingdome from his father, which he must giue up at the last day. 1. Cor. 15.24.

And here we must consider in what manner God giues his Reuelation to his sonne. First therefore Christ Iesus, as he is Mediator, is made Lord of this Reuelation: so as hee may say, it is his owne right, and royaltie being a part of that law, whereby his Church is now gouerned, whereof he is Lord and King. Againe, this Reuelation was reuealed vnto Christ as he is man, before it was euer knowne to any creature, man, or Angell, by reason of the vnion of his manhood, with the godhead.

In this which hath been said, we may obserue, that this booke of the Reuelation is Christ his right, and belongeth vnto him as his owne royaltie and priviledge. For as the lawes in any kingdome belong to the prince thereof, and are called his lawes alone, and no mans els: So this booke, being a part of that law whereby Christ gouerneth his Church, is his royaltie alone, for God gaue it him, and he hath by his Angell sent it to his Church. And that which is here said of this booke, must be vnderstood proportionally of all other books of holy scripture, Christ is made Lord of all, and they are all of them his royalties and possessions. And from hence will follow necessarily; First, That no man in the world hath authoritie aboue this booke, or any other part of Canonicall Scripture: indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons, and ouer all causes of men: but in the Church they with all others owe homage vnto Christ: there hee hath the Canonicall Scriptures to be his laws, whereto euery one must subiect himselfe The dispensation of the word, and the adminis[illegible: 1 letter]ration of the Sacraments, bee his royall ordinances, ouer which none may dare to claime rule or authoritie; for so should the Scriptures haue beene giuen vnto them for their prerogatiues, as they were to Christ; but God gaue them to him alone, and hee disposeth thereof, as pleaseth him. And therefore the Pope in taking vpon him to dispence with the word, and to mangle the Sacraments, doth herein steppe into the roome of Christ, and so declare himselfe to be that man of sinne, by seeking to rob him of that princely royaltie which belongs to him alone.

Secondly, that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone, and to none other with him. True it is, that man hath a ministerie committed vnto him, by vertue whereof he may expound Scripture by scripture: but men haue no power of themselues to determine of the proper sence of Scripture. And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture, of themselues without Scripture, is flat robbery against Christ: for therein they giue vnto men that soueraigne power which is proper to Christ.

Thirdly, herein wee obserue the excellencie of this booke, and of the whole Scripture of God: for all of it is the gift of the father to the sonne, and of the son vnto his Church. The like cannot bee said of any writings of men whatsoeuer, bee they neuer so excellent: herein the Scriptures surpasse them all. Whereby we are taught to esteeme more reuerently of the Scriptures of God, than of all the writings of men in the world. Here then behold the sinne of this age, which more delighteth to speake and heare the sayings of men in the publicke ministerie, than the glorious word of the euerliuing God. Whereas the writings of men be full of darkenesse, of errour, and deceit: but the word of God is most holy and pure, and euery way perfect, proceeding wholly from the father of lights vnto his beloued sonne, who hath faithfully dispersed the same, for the good of his Church.

To shew to his seruants things that must shortly be done. These words containe the second, third, and fourth Arguments, whereby this Reuelation is described, viz. the end of it, the persons to whom it must be shewed, and the matter which it containeth.

Arg. II. The end of this Reuelation is, To shew, that is, to make knowne, and manifest things to come, for the good of the whole Church. Whence we may obserue, that the Papists erre exceedingly in debarring lay people (as they call them) from the reading of the Scripture; for the end of this booke is, To make manifest to Gods seruants things to come. And who are Gods seruants? Are the Cleargie onely, and not lay people also? God forbid: the lay man is Christ his seruant, as well as one of the Cleargie. And therefore, it is Gods will, that he should learne to know and vnderstand this booke, like one of his seruants. And here consider, that if this booke of Scripture, which is hard and difficult, must be learned of the lay man, then much more must he search into all other bookes of God, which bee more plaine and easie, as the histories of Gospell, Epistles, &c.

Arg. III. The persons to whom it must be shewed, viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely, but for all his seruants, that is, such alone as repent of their sinnes, and truly beleeue in Christ for the pardon of them, and shew forth the same by new obedience. So hee teacheth elsewhere: The secret of the Lord is with them that feare him, and his covenant to giue them vnderstanding, Psalm. 25.14. The Lord will reueale his secret to his servants the Prophets, Amos 3.7. And, God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah, because hee knew Abraham would doe his will, and teach his familie after him. Genes. 18. vers. 17.19. The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments: but to labor principally to become Gods seruants, and to shew the same by the practise of that which we heare. Hereby shall wee receiue instruction from the Lord, and grow in knowledge dayly more and more: our vnderstandings shall more easily conceiue the will of God, for they that will doe the will of his father, shall know his doctrine. Iohn 7.17. Here then is the cause why most hearers after long teaching profit little, but remaine as blind and ignorant as euer they were, euen their owne impietie; they liue in their sinnes, and labour not to become Gods seruants.

Secondly, in this argument we may obserue, that Christ Iesus is true God: for here he is made the head of the Church; euery true beleeuer is his seruant, and he his Lord: the angels of the Churches be his angels, as after we shall see: which prerogatiue none can haue, but he that is true, and very God.

Thirdly, in this Argument are those confuted, which hold, that God would haue all to bee saued, and cals all men without exception. For if hee called all effectually, then hee would offer the meanes to all: to wit, his holy word, that so they might bee called to the state of g[illegible: 1 letter]ace. This he doth not: for as wee see, this booke is giuen not to all, but to his seruants: and that which is said of this booke, is true of the whole Scripture. The Lord shewed his word (sayth Dauid) not to all the world, but to Iacob, that is, his people with whome hee made a couenant, Psal. 147.19, 20.

The fourth Argument whereby this Reuelation is described, is the matter thereof, viz. Things which must shortly bee done; that is, things to come. Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture, which treats of things present or past: this being a prophecie of things to come.

The matter of this booke is described by two Arguments: first, by the necessitie of these things to come, They must be done: secondly, by the circumstance of time when, shortly, or quickly.

For the necessitie of these things, they be such as must needs be done. So speaketh the holy Ghost elsewhere of sundry things to come: of offences, It must needs be that offences should come, Mat. 18.7. Of heresies: There must bee heresies in the Church. 1. Cor. 11.19. And of afflictions: Through manifold afflictions we must enter into the kingdome of heauen, Act. 14.22. And, They that will liue godly in Christ Iesus, must suffer persecutions. 2. Timo[illegible: 1 letter]h. 3.12. From whence I gather, That things which come to passe concerning Gods church, and the enemies thereof, doe come to passe necessarily. This doctrine must be well obserued: for though it be the truth of God, yet the reason of man will not agree vnto it: for some will say, If all things come to passe necessarily, then in their actions and proceedings men haue no free will: for necessitie and libertie of will cannot stand together. Answ. They may: indeed constraint and mans free will cannot stand together, but mans will and vnchangeable necessitie may well accord: As I shew thus; In God there is most absolute freedome of will, yet he doth many things of necessitie: as he willeth that which is good necessarily (for he cannot possibly will that which is euill) and yet he willeth the same most freely. So Christ died necessarily, he could not but die, if we consider the counsell of God, and yet he died most freely; For he laid downe his life of himselfe, and no man tooke it from him. Iohn. 10.18.

It will be said againe, if things come to passe by necessitie, then it is in vaine to vse any meanes for the effecting of them, for Gods will must be done, do we what we will. Answ. This is mans corrupt reason: these men must consider, that as God hath appointed what things must come to passe; so he hath appointed the meanes how they shall bee effected: and seeing the Lord hath appointed as well the meanes as the end, wee should by this necessitie rather be induced to vse the meanes, than any way moued to neglect the same. To make this more plaine, wee must know there is a double necessitie: one is absolute; another in part. I call that absolute necessitie, which cannot be otherwise possibly: as that God liueth, and cannot die, is omnipotent, infinite, &c. Necessitie in part is, when any thing done is necessarie onely, because it depends on necessarie causes: as fire to burne is necessarie, in regard of that order which God hath set in nature by creation: yet this necessitie is not absolute; for fire would not burne, if God should please to change that order set in nature, as he did when the three children were cast into the hot fierie ouen, Dan. 3.27. Now, whereas wee say, Things to come must necessarily be done, it must bee vnderstood of necessitie in part, and not of absolute: for in themselues they be changeable and contingent, and necessarie only in regard of Gods decree, appointing them which is vnchangeable: in regard whereof all things to come bee necessarie. And yet we may not thinke, that the vnchangeablenesse of Gods decree doth take away freedome from mans will, it onely inclines the same to one part, & so disposeth, that man should freely will that to bee, which God eternally hath decreed.

The second thing whereby the matter of this booke is set out vnto vs, is the circumstance of time when these things must be done; Shortly ▪ must be well obserued: and howsoeuer some things foretold were not to be done till many hundred yeares after, which space of time might seeme verie long, yet in two respects it is but short. First, in regard of God, to whom a thousand yeares are but as one day, 2. Pet. 3.8. Secondly, in regard of men, to whome a hundred, or two hundred yeres seeme but a short time when once they bee expired, though before they seemed long.

This circumstance of time is set down for two causes. First, to terrifie all carnal and carelesse men: for this booke foretelleth iudgements, plagues, and destructions for the enimies of Gods church, which m[illegible: 1 letter]st shortly come vppon them: which is a thing worthy our carefull consideration in this secure age of the world, wherein men blesse themselues in their sinnes, without fear of Gods iudgements, and say they shall haue peace, though they walke after the stubbornenesse of their owne hearts, putting farre from them the euill day; saying, spare thy selfe, this shall not come vnto thee. But shall the lyon rore, and the beasts not tremble? Yet the Lord threateneth his iudgements, but men will not repent. Well, let vs consider this, whether we be young or old, high or low, that Gods iudgements are shortly to come: and let this bee a motiue to raise vs out of the sleepe of sinne, and of securitie. That which Peter said of false teachers, is also true of all impenitent sinners, vnlesse they preuent the same by speedie and unfained repentance, Their iudgement long agoe is not farre off, and their damnation sleepeth not. 2. Pet. 2.3.

Secondly, this circumstance of time serueth greatly to comfort the seruants of Christ, and to furnish them with all patience, and long suffering vnder any aduersitie, or distresse that may befall them in bodie or mind, or both. Indeed many are brought to impatience and distrust by afflictions and crosses: But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this booke, which foretell deliuerance for Gods Church, and for euerie member thereof: namely, That they must shortly be brought to passe: yet a very little while, and hee that commeth for their deliuerance, will come, and will not tarrie, Hebr. 10. vers. 37.

Thus much for the matter of this reuelation: now followe the instruments whereby the Lord doth conuay the same vnto his Church, which is the first argument whereby it is described, in these wordes. Which hee sent, and shewed by his Angell vnto his seruant Iohn. Where two points must be obserued, first the action of Christ, which is the ground of their imploiment: secondly the persons imploied therein as his instruments. For the first: Christ sent and shewed this reuelation. This action of Christ is noted by the holy ghost for two speciall causes; first to shew, That S. Iohn did not pen and publish this booke rashly, but by calling and warrant from God. This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand: we must looke we haue warrant from God for the doing of the same, by vertue of our calling, and with out this we should not dare to enterprise any thing.

If this dutie were practised, there would be more conscience of the seruice and worship of God, and more care of iust dealing with men then there is in the affaires of this life.

Secondly, this action of Christ is noted to get more reuerent acceptance, and greater authoritie to this booke: for which cause also it was sent by an holy Angell. If an earthly prince should write his letter to his subiect, and withall send it by one of his guard, we doubt the subiect would receiue it most reuerently. Behold this booke is the Epistle and letter of Iesus Christ, sent by his Angell for the benefit of his Church. What reuerence therefore, and acceptation ought this to find? surely a thousand fold more with euery one, then the writing of any earthly prince whatsoeuer.

The second point to be obserued, is the persons whom Christ imployeth about this Reuelation, and they be two. An holy Angell, and Saint Iohn. For the first▪ It hath pleased God in all ages to vse the ministerie of Angels, as a meanes whereby hee would conuey the knowledge of his will vnto his Church. The law in mount Synai was giuen to Moyses by the ministerie of an Angell, Act. 7.38. Gal. 3.19. and Daniell receiued the exposition of sundry dreames and visions by an Angell, Dan. 8.19, and 9.21. and 10.14. And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell. But here we must take heed that we do not like the papists ground hereupō the inuocation of Angels, because they be about vs, and bring vnto vs particular messages from the Lord: for before we may pray vnto them, wee must haue from God a particular commandement so to do, and also a promise to be heard in that wee aske, or else our prayer is not of faith: but the whole Scripture affoords no word of command, or promise for any such action, and therefore we cannot do it without sinne.

The second instrument here imployed by Christ, is Iohn. This Iohn was sonne to Zebedeus, and so kinsman vnto Christ; a blessed Apostle, and Euangelist which penned one of the Gospels, and the three Epistles which beare his name. This was that Disciple whom Iesus loued. And to procure the more credit and reuerence to this booke, he describeth himselfe by two arguments: First, by a propertie, calling himselfe Christ his seruant: Secondly, by an effect, or action, in bearing record to Gods word, vers. 2.

For the first, note that Iohn doth not call himselfe that Disciple whom Iesus loued, nor the kinsman of Christ, which he might haue done, being allied vnto him (for Iohns mother was sister to Ioseph Christs supposed father, and cosin german to the virgin Mary) Iohn had learned of Christ himselfe, that the [illegible: 1 letter]earers, and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them, Math. 12.50. Luk. 11.28. But he cals himselfe Christs seruant, hauing yeelded vp himselfe to do his will: for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother, if she had not withall become Christs seruant: She bare him in her heart by faith, as well as in her wombe by conception, or else she had neuer beene saued by him. Hence we learne that outward dignities, as bloud royall, noble parentage, and such like, will nothing further a mans saluation: he that would bee acceptable vnto Christ must become his seruant by beleeuing his word, and doing his will, hauing cast off the old man, which is corrupt, and put on the new man, which after God is created in righteousnesse and true holinesse. So Paul saith, Circumcision is nothing, and vncircumcision is nothing, but keeping the commandements of God, 1. Cor. 7.19. and henceforth know I no man after the flesh, but if any man be in Christ, he is a new creature, 2. Cor. [illegible: 1 letter].16, 17.

Againe, consider in what regard Iohn is here called the seruant of Christ: not onely for that he beleeued in Christ, and obeyed his will as all true christians do; but more specially because hee was an Apostle, and did seruice vnto Christ in the worke of his ministerie, which was his particular calling. So Paul writing to the Romans, calleth himselfe an appostle, & seruant of Christ: Cap. 1.1. And he rendreth a reason thereof vers. 9. Because hee did seruice vnto him in preaching the Gospell. Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie: but especially in our particular callings and offices, after the example of Christs blessed Apostles. It is a good thing to professe seruice vnto Christ, by hearing his woord, receiuing his sacraments, and keeping his Saboathes: but vnlesse therewithall we shewe the power of godlinesse in our particular callings, our outward profession is flat hypocrisie. This, magistrats, ministers, husband, wife, parents, children, maisters, seruants, buyer, seller, and euerie one in his lawfull calling should carefully obserue: for vnlesse in the particular duties of their speciall callings (as the magistrat in the duties of a magistrat, &c.) they do seruice vnto Christ, their publicke seruice in the outward duties of religion shall neuer commend them vnto God, be it neuer so glorious, Micha, 6.6, 7, 8.

Vers. 2. Which bare record of the word of God, and of the testimonie of Iesus Christ, and of the th[illegible: 1 letter]ngs that he saw.

Here is the second argument whereby Iohn describeth himselfe; namely, by this action, or effect, in bearing record to the word of God, for partly by writing the gospell, and partly by preaching, hee bare witnesse, and testified that the word of God was true. And because the word of God hath diuerse parts, the Law and the Gospell; he shews in the next words, that hee meanes especially the Gospell, adding, and of the testimonie of Iesus Christ, that is, of those things which Iesus sayd and did. And that no man might cal into question the truth of his testimonie, hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record, saying, and of all those things which he saw. And here he alledgeth his testimonie to the Gospell, to proue himselfe a faithfull pen-man of this booke, that so it might haue more reuerence: for hee which was faithfull in penning the Gospell of Christ, the same also is faithfull in penning this Prophesie of the Church.

In this testimonie we may obserue, that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God, and also to distinguish h[illegible: 1 letter]m from all false prophets. God foretold his people, that false Prophets should come among them for their triall, Deut. 13. But how shall they discerne them? surely by their doctrine: for though they shew wonders, yet if their doctrine tend to draw men f[illegible: 1 letter]om the true God to idolatrie, they are false prophets and should die. When our Sauior Christ was asked, By what authoritie hee did those things. Luk. 20.2, 3. He approoued his authoritie by the testimonie of Iohn, (who bare witnesse of him, Iohn. 1.15.) and confirmed the calling of Iohn by the truth of his doctrine, which (themselues being witnesses) was from heauen, Luke 20. ver. 4, 5.

Hereby then we see the error of the Papists, who teach, That the onely note of a true Prophet, is to confirme his doctrine by a miracle, and that hee which cannot doe so, is a false Prophet. But this note of difference is not true: for false Prophets may confirme their lying vanities by signes and wonders, as we may see Deut. 13. And so doth Antichrist, 2. Thess. 2.9.

The sixt argument by which this Reuelation is described, is the order and man[illegible: 1 letter]r of propounding it to the Church, and it stands in foure degrees. First, God the father giueth it to Christ the mediator, and head of the Church. Secondly, Christ giueth it to an Angell. Thirdly▪ the Angell conueyes it to Iohn the Apostle. Fourthly, Iohn di[illegible: 1 letter]ected and assisted by the holy Ghost, deliuereth it to the Churches.

Now as this particular booke was, so no doubt all other holy Scriptures were conueyed to the Church: from whence we may obserue. First, the constant loue of God to his children, by this his special care, in propounding and deliuering his will and word to his Church.

Secondly, that this booke, and so all other parts of holy Scripture, are in their kind most perfect and excellent.

Thirdly, that the Church of Rome blasphemeth in calling the written word of God, a dead letter, and dumbe Iudge; matching generall councels with it for authoritie, and teaching, that the vniuersall consent of the Church is about Scripture, f[illegible: 1 letter]r [illegible: 2 letters]terpretation, and giues life and sence thereto: which otherwise of it selfe were but an inckie letter, and dumbe word.

Verse. 3. Blessed are they which reade, and they that heare the words of this prophesie, and keepe those things which are written therein: for the time is at hand.

Here is the seuenth and last argumēt whereby this Reuelation is described, to wit, the fruit, effect, and the profit which comes of it, euen true happrnesse. This prophesie concerneth the present and future state of the Church: the reading and hearing whereof ioyned with carefull keeping, bringeth with it true blessednesse, that is, fellowship with God, and life euerlasting.

In this argument we may obserue, First, the end of this booke, and so of all other bookes of Scripture, viz. [illegible: 1 letter]o bring men to happinesse, to fellowship with God, and life euerlasting. These things were written (saith S. Iohn) that yee might beleeue that Iesus is the Christ, and so beleeuing, might haue eternall life. Iohn 20.31. Againe, hee declared to them the word of Christ, that by it they might haue fellowship with God the father, and with his sonne Iesus Christ. 1. Iohn. 1.3. In which fellowship is true happinesse: Christ himselfe sayth: Search the Scriptures, for in them you thinke to haue eternall life. Iohn. 5.39. And in this they differ from all other bookes and writings of men, for mens writings bee penned either by the light of nature, and so be erronious, and misse the end of true happinesse: or els they be penned by them which haue direction from the word, and so all the truth they haue, leading to true happinesse, is borrowed hence; when as the Scriptures of themselues doe directly guide men thither.

From the consideration of this blessed end of holy Scripture, wee may obserue, first, That the opinion and practise of the church of Rome is damnable, who barre the people of God from reading and hearing the Scriptures in their vulgar tongue. For in depriuing them of this meanes (as much as in them lieth) they barre them of their saluation, and they doe directly crosse the purpose of S. Iohn, who doth therefore pronoūce him blessed, that shall heare and reade this booke, with conscience to keep and obey it, that he might allure and draw al men to doe it with delight.

Secondly, we are hereby admonished with all care and diligence to reade and meditate in Gods word: That place before named is most excellent: Search the Scripture, Iohn 5.39. Euen as wee would search for gold or some precious thing which we would fain find. (So the word imports.) And he addeth the reason: For in them you thinke to haue eternall life. The same is wisdomes counsell, Prou. 2.4.

But some will say, I cannot reade, I was neuer brought vp in learning, and therefore I cannot search. S. Iohn cuts off his excuse in the next wordes, saying, Blessed he is also which beares the wordes of this prophecie. As if he should say: though hee cannot reade, yet if hee heare and keepe it he is blessed. Here then i[illegible: 1 letter] the dutie of those which cannot read the Scriptures, they must procu[illegible: 1 letter]e others to reade vnto them, and by hearing and keeping they shall be blessed.

Thirdly, by this scope and end of Scriptures, wee must learne to carrie in mind this plaine difference between the bookes of God, and writings of men: Gods word bringeth a man which keep[illegible: 1 letter] it, to happinesse; but mans writings of, themselues cannot doe so, vnlesse they haue light from the word of God. If this distinction were imprinted in our harts, we should not bee so delighted as many are, to heare or speak the words of God mixed with the wordes of sinfull men, specially in the publicke ministerie. In former times the Lord forbad his owne people to sowe their field with mingled seede, [illegible: 1 word] to make them garments of diuerse things, as of linnen and woollen, Leuit. 19.19. And no doubt the same God doth mislike, that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men, when the same is sown vpon the furrowes of mens hea[illegible: 1 letter]ts.

Secondly, in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures: a point worthie all serious consideration. I[illegible: 1 letter] stands in two things: First, we must set downe with ourselues a certaine end, why we reade, and heare the Scriptures, which is, that we may attaine to true happinesse, standing in fellowship with God, and life euerlasting. This end must bee the motiue to induce vs to heare, and reade the word of God, and when this ta[illegible: 1 letter]es place in our hearts, it wil be of force to make vs reade, and heare with care and conscience which beseemeth Gods word. Secondly, wee must keepe in mind the things wee reade or heare; so fayth the text: And keepeth the things which are written: which word imports, that by diligent obseruation, wee should lay them vp in our hearts. This is a weightie dutie, and seriously commended vnto vs of God. Bind vp the testimonie, seale vp the law among my disciples, Isay. 8.16. And Marie is therefore commended, because she kept in her heart the words of Iesus, Luke 2.19.[illegible: 1 letter]1. It was Dauids practise: I haue [illegible: 1 letter]id thy saying in my heart. Psal. 119.[illegible: 2 letters]. And hereto [illegible: 1 letter]endeth Christs encouragement, pronouncing them rather blessed, which heare the word and keepe it, than those which bare Christ, and gaue him sucke. Luk. 1[illegible: 1 letter]. 27.28. And Iames calleth it the ingraffed word, Iames 1.21. because it should abide in our hearts like a syence in a stock, and neuer be remooued, but there grow, and fructifie vnto life eternall.

Now because this is a point of great difficultie, and the want hereof the cause of so little profiting after much hearing and reading: I will therefore shew how (by Gods grace) in hearing and reading the word of God, a man may keepe the same in memorie.

First, a man must learne the grounds or elements of religion, commonly called the Catechisme, for they are the foū dation of all knowledge: without which a man shall neuer vnderstand the Scripture to his comfort, nor keepe the same in memorie. The Apostle sayth the Hebrewes were dull of hearing (the deepe things of God in Christ) because they had not well learned the first principles of the word, Hebr. 5.11.12. This all ignorant persons should well obserue, specially the aged, that they may find in themselues the cause of their ignorance and dulnesse, euen want of knowledge in the Catechisme. They thinke it a disgrace to bee brought vnto it now they are old: but if they would not be euer learning, and neuer come to the knowledge of the truth, they must lay in themselues this good beginning, and learne the principles of religion.

Secondly, wee must not rush vpon Gods holy ordinance, but before we either come to heare, or reade, with reuerence prepare our selues thereto. Most men at this day vse to prepare thēselues before they come to the Lords table; and so they ought to doe before they come to heare the word: for God ordained both for this end, to bee meanes to bring men to true happinesse: they differ onely in this, that the Sacraments are the visible, and the Scriptures the audible word of God. At the giuing of the law, The people that must [illegible: 1 letter]eare it, were sanctified three dayes before. Exod. 19. And when they did offer sacrifice, or eat the Passeouer, both priests and people must bee sanctified: and the same thing for substance must we perform before we come to heare the word of God. This preparation stands in two thing[illegible: 1 letter]: First, wee must put out of our hearts al by thoghts, all delights, and cares of wordly affairs, and set our hearts (as Ezra did) to seeke the law of the Lord, Ezra 7.10. Secondly, we must make our earnest prayers to God, that he would open our eyes, that wee may see his will; soften our hearts, and make our eares attentiue, as L[illegible: 1 letter]diaes were; and also giue vs grace to embrace his word, and keepe it: for Christ is the onely doctor of the heart by his spirit, without whose inward teaching wee can neuer learne vnto saluation.

Thirdly, when we are about the holy exercise of Gods word, the frame of our heart should be thus disposed.

I. It must bee an humble heart: for the Lord resists the proud, and giues grace to the humble, Iam. 4.6. Them that be meeke, will he guide in iudgement, and teach the humble his way, Psal. 25.9. A proud heart is so stuffed with selfe loue, that there is no room for the word of God to lodge in. But the heart that is lowly in it selfe, through the conscience of sinne, that is the heart in which the Lord by his graces will take vp his abode, Isay 57.15.

II. It must be an honest heart; such as hath no manner of purpose to liue in any one sinne whatsoeuer, but (though it feele corruption in it selfe) is resolued to please God in all the wayes of his commandements, and that continually: such an heart haue the good hearers, resembled by the good ground, Luke 8.15. As on the contrarie, that is a wicked heart, which resolueth to cherish, though it be but any one sinne whatsoeuer.

III. It must bee a beleeuing heart. The old Iewes heard the word, but it profited them not, because they mingled it not with faith [illegible: 1 word] their hearts. Hebrew▪ 4.2. where he compares the heart to a vessell, in which there must bee both the word, and faith: these two must be mingled together, and then it will be a word of power, of life, and saluation. Therefore when we heare the threatenings of the law, or the promises of the Gospell, we must labour to resolue our hearts of the truth thereof. But incredulitie wherby men except against the word, as not pertaining vnto them, is the mother of forge[illegible: 1 letter]fulnesse. The old world knew nothing of the flood, because they did not beleeue, Matth. 24.39.

IV. It must bee an hearing heart ▪ such as is pliable to the word: Sacrifice and burnt offerings (sayth Dauid) thou wouldest not, but mine eares hast thou prepared, Psal. 40.6. As if hee should say, beside those bodily cares which thou hast giuen me by creation, thou hast bored new cares in my heart, so as I can by thy grace attend and listen to thy word. And when God saith Seeke ye my face, this hearing heart will answere, I seeke thy face O Lord, Psal. 27. vers. 8.9.

Fourthly, after we haue heard or read the word, we must become doers of the same, euen in the duties of our vocation. We see euery man more skilfull in the works of his owne trade, by reason of his dayly exercise therein: euen so the constant practise of Gods word will make vs expert in it, and cause vs to keepe it in perfect memorie. And these are the right meanes to become good hearers and readers of the word of God.

Thirdly, this benediction pronoūced vpon them that heare, read, & keepe the prophecies of this booke, serues to induce euery child of God (as much as in him lieth) to keep in memory the whole word of God, but specially these prophecies of things to come that concerne the state of the Church; for therefore did God reueale them, that they might bee remembred. When the Angell had told Daniel the state of the church, from his time to the comming of Christ; hee bids him, Shut vp the wordes, and seale the booke, till the end of the time, Dan. 12.4. meaning, that he for his own comfort should hide them in his heart. And Christ sayth to his disciples, When ye see the abhomination of desolation, spoken of by Daniell the Prophet: let him that readeth, consider it, Matth. 24.15. Behold I haue told you before, meaning things to come verse 25. shewing, That hee would haue his children to marke, and remember those weightie things that are foretold, concerning the state of the church.

For the time is at hand. Here is a reason of the former benediction, for seeing the time of the accomplishing of this prophecie, is at hand, & must shortly be fulfilled: therefore those be blessed which reade and keepe the same in memorie. And it is an answere to a secret obiection; for they might haue said, we need not to reade or remember this prophecie, seeing it shall not be fulfilled in our dayes; but he addeth: The time is at hand, wherein they must be fulfilled, and therefore it must bee marked. These wordes for substance were in the first verse; where it is said, The Reuelation was of things that must shortly be done. And here they be repeated againe. Whereby hee would teach vs, That these prophecies containe weightie matter, to be deepely considered, and earnestly thought on. And S. Iohn repeates the same for two causes: first to awake the members of the church out of the sleepe of security, and make them stand vpon their watch continually: for though they cannot fall into the dead sleepe of sinne, yet the slumber of securitie may ouertake thē: the wise virgines slumber, as well as the foolish, Matth. 25.5. And the spouse of Christ, the true Church, confesseth, That shee sleepeth, though her heart waketh, Cant. 5.2.

Secondly, to confirme and hearten the church, and all true members of Christ, against the afflictions to come: for herein is the common saying true, He that is forewarned, is fore-armed.

Now in these words (The time is at hand) Christ would teach vs to obserue, That whatsoeuer thing may befall the members of Christ in this life, whether afflictions, temptations, death, or the last iudgement it selfe, all will come shortly. This consideration ought to take place in our hearts, being of great vse in our liues: as to stay vs from many sinnes, so to mooue vs to doe all things with good conscience. And the want hereof is the cause of much euill: The bad seruant beates his fellowes, because hee thinkes his maister doth deferre his comming. Matth. 24.48.49. The old world went on in sinne, neuer regarding Noahs prophecie, and so knew nothing till the flood came and swept them all away, Matth. 24.39. We should lay these to our harts, and alwayes thinke with Paule Phil 4.5. the Lord is at [illegible: 1 letter]and. The rather, because wee haue had the Gospell, and peace with all temporall blessings these eight and thirtie yeares: now the state of the church is interchangeable, one while peace, and then trouble: so as it is like, this peaceable state will not long continue, but we must bee tried. And the time of ou[illegible: 1 letter] triall is at hand, for whatsoeuer must befall the Church, will come shortly. We must therefore prepare for trouble, and so wee shall finde it the lesse greeuous.

Vers. 4. Iohn to the seuen Churches which are in Asia, Grace be with you, and Peace from him, which is, and which was, and which is to come, and from the seuen spirits which are before his throne.

Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches: First, a dedication, in these words: Iohn to the seuē Churches which are in Asia. Secondly, a salutation, in the next words: Grace be with you and peace, &c. to the ninth verse. In the dedication obserue first the penman, that dedicates this booke: secondly, the parties to whom it is sent. For the first, the penman is Iohn, who here againe repeats his name, to shew and certifie euery reader of this booke, that he was without al doubt the true penman of the holy ghost, in writing this Reuelation. But though he repeat his name, yet he doth not adde any titles of honour, or commendation, as hee did in the first verse. Wherein he giues vs a true patterne of modestie and humilitie, which is neuer to speake in our owne cause to our owne praise, but onely in cases of necessitie, when Gods glory may bee aduaunced, and the credit of our particular callings maintained. This Paule practised, who often humbles himselfe, and cals himself the 1. Cor. 15. least of all the Apostles; yea the 1. Tim. [illegible: 1 letter].15 chiefe of all sinners: yet when the credit of his Apostleship came into question, then he sets out himselfe, shewing he was a true Apostle, one of the chiefe, and aboue those which did falsely call themselues so, as wee may find in both of his 1. Cor. 9.1, 2. 2. Cor. 11.5. Epistles to the Corinthians.

Secondly, the persons to whom hee wrote, were, the seuen Churches in Asia▪ concerning them note two things: first, hee writes to churches, secondly to the churches in Asia. For the first: why writes he to the churches, rather thā to the church, seeing there is but one only Catholicke church? Ans. The church may be considered diuers waies; first, as it is the whole companie of the elect, & so it is but one: secondly, as the same is parted into seuerall branches and companies, one part being in one countrey, and another part in some other. Wherein also, euery seuerall congregation, professing the gospell, is a particular Church. And so there may bee many Churches, all of them beeing members of one Catholicke Church: As the sea is onely one, yet it consisteth of many parts, which taking their names of the countreyes whereto they adioyne, are called so many particular Seas; as the English Sea, the Spanish sea, French, Italian, Scottish Seas, &c. And of particular Churches must Iohn bee vnderstood in this place.

Now Iohn chuseth rather to write to Churches, than to particular men. First, because the matter of this booke concerneth the Church, being a Propheticall hystorie, touching the state of the Church to the end. Secondly, because particular Churches, which bee true members of the Catholicke Church, are the pillars and ground of truth. 1. Timoth. 3.15. And the Church is so called, not that her authority is aboue the word▪ but first, because it is the treasure house wherein the Scriptures are preserued, from age to age, against the rage of Gods enemies. Secondly, because the Church giues testimonie to the truth of Gods word. And thirdly, because it publisheth the truth of God; word by vertue of that ordinary ministery which God hath ordained therein.

Secondly, in the dedication of this booke, among all particular Churches God directs him to make choise of those seuen in Asia: no doubt for speciall cause. First, because they were then most famous Churches, as the chapters following, and the histories of the Church doe plainely shew: Secondly, that the calling of the Gentiles to the light of the Gospell, which long before had beene foretold, might bee more euident: for here the Iewes are passed by, and the Gentiles sent vnto.

Lastly, we may here obserue, That S. Iohn knew no prerogatiue of the church of Rome aboue other churches: for if it were the mother church, whereon al[illegible: 1 letter] other churches should depend, as the Papists would haue it▪ I would know of them why Iohn passed by it in the dedication of this booke, which containeth matter needfull for al churches to know.

Grace be with you, and Peace from him which is, and which was, and which is to come: and from the seuē spirits which are before his throne. Here begins Iohns salutation of the seuen churches. Salutations be of two sorts, Ciuill, and Religious. Ciuill, is that which men vse ordinarily one to another, wishing health welfare, and such like. Religious, is that, which is peculiar and proper vnto the church, comprehending in it a benediction also. And such is this here vsed by S. Iohn. It may also be called Apostolicall: because it is so vsuall with them in their Epistles. And they vsed it the rather, because it is so correspondent to their ministerie: which stood in two things; first, in preaching, which is the ministerie of grace and reconciliation, the things here desired: secondly, in prayer, whereto belonged the dutie of benediction, to pronounce a blessing vpon the people; as did the priests in their ministration vnder the law, Num. 6.23. and our sauior Christ with his Apostles, when they preached the gospell; and as euery minister should doe to his whole congregation, before they depart. And this is also included in this salutation: for hereby they blessed those churches to whom they did write.

But to come to the words, which bee most excellent, and containe in them the summe of the gospell. Grace, in scripture signifieth two things: first, Gods fauor; secondly, some gift of God freely bestowed. Now here by Grace is meant not any particular gift of God, but the gracious fauor and good will of God, whereby he accepts of some in Christ for his owne: for it is here opposed to peace, a gift of grace, and therefore cannot signifie the same thing.

Now marke, S. Iohn in thi[illegible: 1 letter] salutation begins with grace, because it is the foundation of all happinesse, and of all Gods blessings: whatsoeuer wee are, and all that wee haue, is of grace; our election, redemption, vocation, iustification, and sanctification: our faith and repentance, & our perseuerance in thē both proceed from this fountain of Gods free grace. It is the beginning, and the end of all; yea it is all in all in the matter of our saluation: first we must haue this, and then we may looke for all other blessings.

And Peace. Peace is taken sundry wayes in the scripture: first, for welfare & good successe in things of this world by Gods blessing, Exod. 18.7. Moyses and Iethroe saluting, aske each other of their peace, that is, of his welfare; and so it is partly taken in this place. Secondly, for that vnitie and blessed concord which is in the kingdom of God, among Gods children: and so it is especially taken here. And in this sence it hath six parts, euery one wherof is a most worthie blessing.

The first is peace with God: which is, when we stand in the fauour of God, reconciled to him in Christ Iesus, Rom. 5.1. Secondly, peace with Gods Angels, for they guard such as be in Gods fauour, and carrie them as a nurse doth her child in her armes, That they hurt not their feete at any stone, Psal. 91.11. and they reioyce at our good estate. The third, is peace with a mans selfe, when his conscience will not accuse him, but excuse and cleare him, being washed in the bloud of Christ: This is that peace of God, which passeth all vnderstanding, Philip. 4.7. The fourth is, Peace with Gods Church, notably prefigured by the peaceable habitation of wild beasts, and tame together, as the Lyon and the Calfe, the Wolfe and the Lambe, the child and the Cockatrice, &c. Isay, 11, 6. And plainely to be seene among the beleeuers▪ Acts. 4.32. Who were all of one mind and heart. The fift is, Peace with the enemies of Gods Church, so farre as it is for the good of the Church, and the glorie of God. So Ioseph had peace in Pharaohs court: so Daniell had peace in the court of Nabuchadnezzar: for when the three children were cast into the ouen, wee must not thinke, that hee did reuolt vnto idolatrie, or hide himselfe: but being in fauour in the Court, obtained priuiledge to bee excused. The sixt is, Peace with all the creatures of God: with the beasts of the field, foules of the aire, and fishes of the sea. This the Lord promiseth in the couenant that he will make for them with all his creatures, Hosea, 2. vers. 18. yea, The child of God shall tread vpon the Lyon and the Serpent, and they shall not hurt him, Psalm. 91. Vers. 13. And this his peace stands herein, That by Gods blessed prouidence hee shall find helpe, and comfort from all Gods creatures.

In this place, whether we take peace for outward welfare, or for the concord of Gods church, yet it is placed after grace, because it followeth as a fruit thereof: First, a man must bee in Gods fauour, and then come all the blessings of peace vnto him. This then is the meaning, Grace be with you and peace. That is, I wish you the fauor of God in Christ with peace, the blessed fruit thereof, euen all outward welfare, and especially the concord of Gods church, hauing peace with God, with his holy Angels, with his church, with your owne hearts, with your enemies (as farre as may bee for Gods glorie) and with all his creatures.

The Vse. Whereas S. Iohn wisheth grace vnto the churches in the first place▪ he would teach vs, That the fauour of God is to be sought for aboue all things; for the Apostles practise must be our precept. So did Dauid: Many say, who will shewe vs any good: But Lord lift thou vp the light of thy countenance vpon me, Psal. 4.6. As if hee should say, Let the most of the world seeke what they will, as riches, pleasure, &c. yet my desire is of thy loue and fauour aboue all. And oftentimes hee calleth God his portion, his rocke, and castle of defence, the thing that be longeth for; to shewe, that all his ioy was in Gods fauour. And so it should bee with vs: but wee little practise this, because we bring from our cradles natural presumption, which persuades vs, that we bee in the fauour and loue of God. But wee must cast off this false persuasion, and take a new course; and labour first to see, that we be out of Gods fauour, lost sheepe, prodigall childrē in our selues, yea, the very firebrands of hell: and this, to see our owne want of grace, is the first step to grace. Secondly, feeling this want and miserie in our selues, we must earnestly desire, and in our soules hunger and thirst after the loue and fauour of God in Christ aboue all earthly things. Thirdly, we must by the hand of true faith lay hold vpon the grace and mercie of God in Christ, propounded in the promises of the Gospell, and apply them to our selues particularly.

Secondly, after grace he wisheth vnto them Peace: where note, the true order of seeking for the blessings of this life, we must not begin with welfare and prosperitie, but our first and chiefest care must be, to obtaine the grace and fauour of God. So Christ bids vs, first, to seeke the kingdome of God, and his righteousnesse: for when we are in Gods kingdome of grace reconciled to him in Christ, then all things needfull shall bee ministred to vs, Matth. 6.33.

This discouers the bad practise of most men euery where, The Vse. who in seeking the blessings of God, begin at the wrong end. They will toyle themselues in their callings to get wealth, honour, pleasures, and preferments; but the fauour of God in Christ is not regarded: which notwithstanding is the true and right foundation of all outward welfare.

Here some will say, if God giue mee wealth, honour, and reputation, then hee loues me: for these be signes thereof. I answere, These be no sure tokens of his fauour in Christ, for those that bee his enemies, may enioy them all, as Iob. 21.7. to the 14. This Dauid perceiued, how the wicked might flourish in their outward prosperitie, hauing more than heart could wish, Psalm. 73.3.7. And yet they stood but in slipperie places. And therefore, let no man herewith deceiue himselfe: hee that wanteth Gods fauour in Christ, is but a cursed wretch, and a firebrand of hell, though he had all the world for outward things, at his commaund. For all earthly things seuered from Gods speciall grace, are but an heape of miseries. The wicked mans peace is no peace, sayth the Lord, Isay, 48.22. And the man that hath Gods grace in Christ, though hee want all wordly benefits, yet hee hath more than all the world without it: for hereby alone hee is truly blessed and happie.

From him which is, and which was, and which is to come: and from the seuen spirits which are before his throne. Here is set down the first cause and author of these two, Grace and Peace, to wit, God himselfe, distinguished into three persons, the father, son, and holy ghost. The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these: And from the seuen spirits which are before his throne. The Sonne in the fift verse: And from Iesus Christ, which is a faithfull witnesse: and first begotten of the dead, and Lord ouer the kings of the earth, vnto him that loued vs, and washed vs from our sinnes in his owne bloud, &c.

S. Iohn in the first place describes the father, by a distribution, which expresseth the true nature of God in these words: Which is, was, and is to come. In which he alludes to that, Exod. 3.14, 15. where Moyses demaunds of God, If the people should aske who sent him, what he should answere? The Lord bids him say, Ehich, Iehouah hath sent me: which two names serue to one end, namely, to expresse the nature of God. They are translated, I am, and the Lord: but these English words doe not fully expresse their signification. Yet S. Iohn expounds thē here, making Ehich to signifie him which is, which was, and is to come. Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse. And yet they may be thus explaned: Grace and Peace be from him, which is in himselfe, and of himselfe a most perfect and absolute substance: which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence. In these words are touched sundry weightie points.

First, touching the nature of God, namely, That God is a most absolute perfect substance, and essence, which hath his being in himselfe, of himselfe, and from none other. Paule sayth, An idoll is nothing. 1. Cor. 8.4. that is, nothing subsisting in nature, but a meere fond deuice of mans braine: But the true God is an essence subsisting, and that of himselfe alone perfectly; and herein differeth from all Idols and false Gods.

Secondly, hereby we see a difference betweene God and all his creatures. Euery creature is a substance, as Angels and Men: likewise mans bodie and soule are substances: yet none of these haue being of themselues, but from God, and of God. And yet wee must not conceiue, that the creatures are parts of God, though they haue their substances and being of him; for then each creature should be God: for the communication of the diuine substance cannot be without the diuine nature. But Gods substance is indiuisible, and incommunicable to the creature. My meaning then is that God made the creatures out of himselfe of that matter which he created by his word; and preserueth them beeing made. Which by the way should teach vs to returne our bodies and soules by obedience vnto God, in lieu of thankfulnesse, endeuouring his glory all the daies of our life.

Thirdly, hence wee learne, that the Lord is Eternall euery way, without beginning or ending: for it is hee which is, which was, and which is to come. Angels and the soules of men they bee eternall; but not euery way: though they be eternall in that they shall neuer die, yet had they a beginning. Secondly, they are eternall, not absolutely, but by participation; for God made them eternall: but the Lord is most absolutely of himselfe eternall.

Fourthly note, he sayth not from him which shall bee, but from him which is to come, that is, to iudgement: to giue vs to vnderstand, That this eternall God is also a iudge of all his creatures, especially men and Angels. A point of speciall vse, to moue vs to well before God with all good conscience. If any shall flatter himselfe, thinking hee shall bee dead before that day come▪ I answere, i[illegible: 1 letter] may be so. What then thinkest th[illegible: 1 letter]u thereby to escape his iudgement? No verily: for this God commeth to iudge thee particularly by death, and thereby to reserue thee to the iudgement of the great day. O[illegible: 1 letter], that wee could seriously thinke on this; it would be a meanes to mooue vs to repentance, by breaking of the course of sinne, and endeuouring [illegible: 1 letter]o keepe a good conscience in all things, Acts 24.16. And so shall we be readie to meete him at his comming, whether by death or iudgement.

And from the seuen spirits which [illegible: 1 word] before his throne. These words commonly are expounded of seuen Angels of God▪ which stand before the thron[illegible: 1 letter], and minister vnto him. But it cannot be meant of them, for two cause a first because [illegible: 1 word] and Peace is here said to proceed from these seuen spirits; but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of [illegible: 1 word] to the Church, the seuen spirits, are set before Iesus Christ, the second person of the Trinitie▪ but there is no reason nor respect, for which the Angels should bee placed before Christ. The words are rather thus to be expoū ded. And from the seuen spirits, &c. that is, from the holy ghost. This exposition is most agreeable to all the circumstances of the text; and the holy ghost may be called by the name of the seuen spirits for two causes: First, because though he be onely one in substance, yet he is seuen, that is, manifold in regard of gifts and operations which proceed from him. Secondly, saint Iohn here speaketh of the Father, Sonne, and Holy ghost, as hee saw them in vision: (for here he setteth downe one vision which he saw) now he beheld the holy ghost in forme of seuen lights in a vision, Reuel. 4.5.

Which are before his throne. This he speaks by comparison takē from earthly kings: which sitting in their thrones, doe there shew their glorie and maiestie. So S. Iohn saw in vision God the father sitting in his throne, and Christ at his right hand; and before the throne the holy ghost. Which manner of appearance proueth not, that the holy ghost is inferiour to the father and to the sonne: but hereby is expressed the office of the holy ghost: which i[illegible: 1 letter], to be sent from the father, and from the sonne to the church, to enlighten the members thereof.

This thē is the meaning of the words, And from the seuen spirits which are before his throne; that is, Grace and Peace bee with you from the Holy ghost, the spirit of the father, and of the sonne, who from them both is sent vnto the Church, to enlighten, to sanctifie, and to gouern the members thereof.

First, hence we learne, that the holy ghost is God: The Vse. for looke from whome commeth grace and peace, that same is very God: but here grace & peace proceed from the holy ghost, and therefore he is very God.

Secondly, wee learne, that wee may and ought to direct our prayers to the holy ghost: for by whome grace and peace is giuen, to him we may direct our prayers: but grace and peace are giuen by the holy ghost; therefore wee may pray to him for them. This is the rather to be obserued, because there bee some which doubt, whether wee may pray to the holy ghost: b[illegible: 1 letter]t they may as well doubt whether he be God. They say, we haue no example hereof in scripture. Ans. It is not true: for in this benediction Iohn prayeth to the holy ghost, saying, Grace be wi[illegible: 1 letter]h you, and Peace from God the father, &c. For in substance it is as much [illegible: 1 letter]s if he had said thus: Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O sonne, be with thy Church.

Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may obserue, That the holy ghost is a person subsisting, and not a qualitie. Some hereticks that acknowledged the godhead of the father, denied the godhead of the sonne and of the holy ghost: and concerning the holy ghost, haue held, That he is nothing, but the vertue and qualitie of the father. But this is most false: for a[illegible: 1 letter] the father is a substance fitting vpon the throne: so here we see the holy ghost is a substance standing before the throne.

Fourthly, here we learne, that the holy ghost is a distinct person from the father, and from the sonne: for hee sitteth not in the throne, as doth the father, nor sitteth at the fathers right hand, as doth the sonne: but standeth before the throne apart from them both.

Verse 5. And from Iesus Christ, which is a faithfull witnesse, and first begotten of the dead, and Lord ouer the kings of the earth, vnto him that loued vs, and washed vs from our sonnes in his owne bloud.

That is, grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father, and the holy ghost in bestowing grace and peace on his Church. Here some may aske, Why is Christ the second person of the Trinitie placed after the holy ghost, the third person[illegible: 1 letter] Answer. For [illegible: 1 word] causes. First, in regard of his office, for Christ is to be considered two wayes: first, as he is the sonne of the father: secondly, as he is the mediator of the Church. As he is the sonne of the father, he is the second person in Trinitie, and so before the holy ghost in order. But as he is mediatour, so he is after the holy ghost, Isay 61.1. The spirit of the Lord is vpon me, he hath sent me to preach. Where Christ confesseth himselfe to be sen[illegible: 1 letter] by the holy ghost, as he is mediatour, and in that respect he is set after him. Secondly, hee is placed after the holy ghost, for the fitter progresse of the hystorie: for the manner of them which pen the scriptures, is, to set them in the last place of whō they mean to speak most, as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham (thogh among them all was none so excellent as Christ) yet placeth him the last, because he intended to goe on with the hystorie of his life and death. So Iohn placeth Christ the last, because hee purposed to make a large description of the person, and office of Christ, which hee could not so fitly haue brought in, if he had placed him before the holy ghost.

From this fift verse, till the ninth, hee describes Christ at large: First, by his offices: secondly, by the execution therof. His offices are three: First, his propheticall office in these words: which is that faithfull witnesse. Secondly, his priestly office: The first begotten of the dead. Thirdly, his kingly office: And that prince of the kings of the earth.

The execution of all his offices is particularly set downe in the words following, To him that loued vs, and washed vs from our sinnes, and so forth to the ninth verse.

Touching his offices. In his Propheticall office wee may note three things: First, he is a witnesse. Secondly, A faithfull witnesse. Thirdly, that faithfull witnesse. First he is a witnesse, Isay. 55.4. I gaue him to be a witnesse to the nations. By his witnesse [illegible: 1 letter]earing is signified two duties of his Propheticall office: First, to reueale the will of his father to his Church: secondly, to certifie the Church of the certaintie of the same: & in these two stand his whole office propheticall.

For the first, to reueale his fathers will to the Church immediately, is his office as he is a Prophet: for none hath seen God, but he which came from the bosome of the father, and he hath declared him, Iohn 1.18. Now Christ declares the father, by making knowne his will: and that he hath done not onely in his owne person, while he liued on earth, but from the beginning by all the Prophets, and so will do to the end by all true preachers: for in the Church the father doth all things by the sonne. When the Lord rained fire on Sodome, Gen. 19.24. there Iehouah the father rained downe by Iehouah the sonne. So when the couenant was made to our first parents, it was made in Christ the promised seed. It was renued to Noah, Abraham, and the patriarkes, from the father by the sonne: for that Iehouah, which appeared to Moses in the bush, Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ; they were but his instruments to speake and write that he put into them by the holy ghost. The matter, and the style, and phrase of the Scripture, all came from Christ. Nay, when any particular man comes to vnderstand the Scriptures, this is by the working of Christ, he opens his eyes. Hee gaue the disciples vnderstanding,Luke 24. as they went vnto Emaus to vnderstand the Scriptures.

The second dutie of Christs propheticall office is, to certifie men in conscience of the truth of his fathers will. This certificate is two fold, generall, or particular: generall, when he certifieth men in conscience, That the word written or spoken by man, is the word of God: neither nature, nor learning can doe this, but it is proper to Christs propheticall office. And for this he sayth to his disciples, Ioh. 16.13 He will send them the comforter, which shall lead them into all truth: that is, reueale Gods will vnto them, and assure their heart that the same is true. Vnto this assurance two things are required. The outward meanes, which is the word it selfe: and an inward cause, which is the principall, to wit, the operation of the holy spirit.

By this doctrine three points are resolued: First, The Vse. this demaund of the Papists, How a man can come to know, that the Scriptures read and taught, be the word of God? Answ. Wee must here haue recourse to this faithfull witnesse, and desire of him his spirit, whereby the mind must bee enlightened, and made able to discerne the things of God: for naturall man can doe it of himselfe. Secondly, wee must haue Christ his testimonie of Scripture, in the Scriptures themselues: for in them he setteth downe his testimonie of the Scriptures.

But some will say, if Christs testimonie of scripture bee set downe in the scriptures, why doe not al[illegible: 1 letter] men know this testimonie, and receiue it? I answere, The shining of the sunne before a mans face, is not sufficient to cause him to see, vnlesse he haue in his eyes the gift and sence of seeing: Euen so, it is not ynough for a man to haue in Gods word, the testimonie of Christ, that scripture is scripture; but withall, hee must haue in himselfe the light of the spirit, reuealing that testimonie to his conscience: and then in reading or hearing the scripture, in marking the manner, and style, the maiestie, and power thereof, he shall bee able to see in euery sentence the testimonie of Christ, assuring his conscience, that the same is vndoubtedly the word of God.

A second doubt resolued by this doctrine, is this, How can a man know the true religion, seeing the Turke, Papist, Iew, and Protestant, haue their seuerall religions, and die in them? I answere, Wee must haue recourse to Christ, this faithful witnesse: and looke whereto hee giues his testimonie, that we must hold for true religion. Now the scriptures be as a letter sent from heauen to the Church, wherein Christ hath set downe his owne testimonie of the true religion: which in triall shall be found to bee the religion of the Protestant, and not the religion of Iew, Turke, or Papist.

A third doubt to be resolued by this doctrine, is, How to know the particular truth in matters of religion, when as sundry men professing the same religion, bee of diuers opinions. Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church, he is the Iudge of all controuersies in religion; and in the scriptures, if we marke them, we shall see his iudgement. Quest. But if there be diuers opinions about scripture it selfe, and euery one giue a seuerall sence vnto it, who must then be Iudge? Answ. In this diuersitie of opinions, yea, of the scriptures themselues, we must still haue recourse to Christ, and that in the scriptures alone: for though there were a thousand diuerse expositions of one place, yet by the scope and circumstances thereof, conferring it with other like places of scripture, a man shall bee able to find out the true sence; for Christ in the scripture expoundeth himselfe.

The particular certificate of Christ belongeth also to his propheticall office: and that is, to assure men in their consciences, that the promises of the Gospell, with all the benefits therein contained, as Iustification, Sanctification, and life eternall, which in the word be generally expounded, doe belong vnto them particularly; as to Peter, to Iohn, &c. And this assurance (as the former) is principally wrought by the word, not barely read, but preached: for therein by the inward worke of the spirit, the generall promises be particularly applied. This Paule imports, saying, Yee haue the spirit of adoption, which testifies with our spirit, we be the sonnes of God, Rom. 8.15, 16.

Hence we learne, that the doctrine of the Church of Rome, The Vse. and of all others which hold, That men cannot bee assured of their saluation by faith, is wicked and damnable: for hereby they cut off a part of Christs propheticall office, wherein the dignitie thereof doth consist, that is, to assure a man particularly of the truth of Gods promises vnto himselfe. And in this he differs from all other Prophets and Apostles, which bee witnesses: for they can witnesse onely outwardly to the eare; but he can speake and testifie to the conscience: Neither can any of them certifie any man particularly, though their ministerie tend to that end.

Secondly obserue, Christ is not only a witnesse, but a faithfull witnesse; and so he is for these causes: First, because hee testifies not his owne will, but his which sent him; namely, his fathers, Iohn 8.26. Secondly, he testifies all his fathers wil, neither adding thereto, nor detracting from it, Iohn 17.4. Thirdly, because he teacheth his fathers will sincerely, in the same maner which hee receiued it, not altering, changing, or deprauing any part therof: As my father taught me, so I speake these things, Iohn 8.28.

Thirdly, Christ is called that faithfull witnesse, to distinguish him from all other witnesses. The Lord hath sundry faithfull witnesses; as the Prophets, Apostles, the Church, nay the Sun and Moone, Psalm. 89.37. but Christ alone is that faithfull witnesse; First, because his witnesse is [illegible: 1 word]. 8.14. authenticall, sufficient of it selfe, and needs no other confirmation. The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine, but as it consents with Christs witnesse, and proceedeth from his spirit. Secondly, hee is that witnesse, because hee is the Lord of that house, whereto he giues witnesse, namely, the Church; but the Apostles and Prophets are but seruants there, Hebr. 5.5, 6. Thirdly, Christ his witnesse is inward: it speakes directly to the conscience, and there giues vndoubted assurance: but the witnesse of men, as of the Prophets and Apostles, is outward only; it comes to the ears, it neuer binds and assures the conscience of it selfe. And thus wee see why he is called here that faithfull witnesse.

The Vse. First, whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse, we learne, That all ministers of the Gospell ought to be faithfull witnesses: for euery minister of the Gospell, when he preacheth Gods word is in the roome of Christ, and speaketh that vnto the church which Christ wold speake. That they may be faithfull witnesses, sundry things are required at their hands. First, they must deliuer the testimonie of Christ aboue all other things, and before all testimonies of man in the office of their ministerie, This was meat and drinke to Christ, to Ioh. 4.34. teach his fathers will. Eleazar, Abrahams eldest seruant, shewed his fidelitie, in that he would not eate or drinke till hee had done his masters message. Gen. 24.33. Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them. Secondly, they must testifie all the will of God concerning matters of salvation, as faith, obedience, and a godly life: among men, wee count him a faithfull witnesse, which testifies all the truth, and no more but the truth: so shold it be with all ministers, that be Gods witnesses to his church. Herein Paule cleared himselfe,Acts. 20.26, 27. That he was free from al mens bloud, seeing he deliuered the whole will of God in matters necessarie for saluation, and kept nothing backe. Thirdly, he must neither add vnto, or take away, much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse: For false prophets teach some truth, but withall they adde something of their owne, or detract from Gods truth something that they ought not. In the church of Rome a man may hear things concerning morall vertues handled soundly: but come to Iustification, and thereto they adde the merit of mens works, & so they deale with Faith, and Repentance, matters of saluation: they take away one part, and adde another to the scriptures: they hold the Creed in word, yet in deed they denie the same, as by their doctrine may appeare, & so shew themselues false witnesses. Fourthly, a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God, and which he best approoueth, that is, in a plaine, easie, and familiar kind of speech, that the conscience of the sinner may be touched, & the vnderstanding of the simple may be edified. When the word is otherwise deliuered, as in the entising words of mans wisdom, or for ostētation of wit, or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an vnfaithfull witnesse, because he corrupteth the word by his vaine deliuerie. And this is the sinne of this age in many ministers, who teach the truth indeed, but yet in such sort, as it may appeare, they seeke thēselues, and not Gods glory, respecting little the edification of the simple, so themselues may bee famous for wit, eloquence, and learning. But these men make marchandise of the word, like to huxters, that by starching, blowing and spicing, set a glosse vpon their ware, to make it seeme that which it is not: which is a greeuous sinne, and such as will banish the Gospell out of our land, vnlesse it be reformed.

Secondly, this title of Christ, That faithfull witnesse, doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe: for Christ this faithfull witnesse hath giuen testimonie to his word which is preached, that the same is true. And therefore Ioh 5.10. they that beleeue it not, doe make Christ a false witnesse, and a lyar, than which, what can be more horrible? & yet this is the common sinne of this age. For when the law is applied, who is afraid? and when the gospell is preached, yet who beleeueth our report? Gods ministers may say with the little children, Wee haue piped vnto you, but you haue not daunced, we haue mourned vnto you, but you haue not wept. This deadnesse of heart, whereby men are not mooued with the word preached vnto them, is an euident argument of this fearfull vnbeleefe, whereby they make Christ a false witnesse. This therefore should moue vs to consider in our selues, the heinousnesse of this sinne, that so we may striue against it, and labour to giue free passage to the word into our hearts, trembling at the law, and reioycing in the Gospell, that so each part thereof may haue his perfect worke in vs: for which end also wee may consider, That amongst those which shall haue their portion in the burning lake, vnbeleeuers are set in the first ranke, Reuel. 21. vers. 8.

Thirdly, seeing Christ Iesus is that faithfull witnesse, which giueth testimonie to mens consciences in particular of their saluation; we learne, That euery one which professeth himselfe to repent, is bound in conscience to beleeue that the promises of the Gospell, and the benefits thereof, as Election, Redemption, Iustification, Sanctification, and Saluation, belong to him particularly. And though this be against all humane sence and reason, yet seeing we haue a faithfull witnesse, auouching the same, wee must submit our selues vnto his testimonie: for by vnbeleefe we greatly dishonour our witnesse bearer, by denying truth vnto his record. Here then wee see, it it no presumption (as the Papists say) to beleeue our election and saluation in particular: nay, it is an horrible sinne in euery one that repenteth, not to beleeue it; seeing Christ, a most faithfull witnesse, testifies the same to our consciences by his holy spirit. Hereto also serue the sacraments instituted by God, to seale vp vnto euery worthy receiuer, Christ and all his benefits. The ministers giuing of the bread and wine to them that truly repent, is as much as if Christ should say, Beleeue thou, and life eternall belongs to thee.

And the first begotten of the dead. In these words is contained the second office of Christ; namely, his Priesthood: the principall actions whereof stand in dying, in rising againe from the dead, and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes, comparing Christ to the first borne: for as among them, hee which was first borne, and eldest of the familie, had many priuiledges and preheminences aboue his brethren; as Lordship, right of the Priesthood, and double portion, &c. so Christ he hath his priuiledges, yea euen Christ crucified, hee hath his prerogatiues among the dead, aboue all that are dead. So Paule expounding this title, calleth him, The first borne, and beginning of the dead, that hee might in all things haue the preheminence. Coloss. 1. vers. 18.

The priuiledges of Christ dead, and buried among all the dead, are two: first, That he was the first that euer rose from death to life, and so to glorie. Some indeed haue risen before Christ from naturall death to naturall life, as Lazarus, but it was to die againe. And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration: but yet they laid them downe againe to the former miserie of corruption, for a time. But Christ Iesus ros[illegible: 1 letter] from death, to life eternall, neuer to die againe: And his resurrection was the first steppe into his glorie. Secondly, that by his owne power he raised vp himselfe, and by the vertue of his godhead quickened his manhood. The most godly man that is, or euer was, cannot doe so: but all the saints of God are raised from death by vertue of Christs resurrection, through that mysticall vnion which is between Christ the head, and all his members; by meane whereof, the power of Christ his godhead, which raised vp his manhood, is conueyed to all his members in their resurrection frō death to life. And therefore is Christ called 1. Cor. 15. The first fruits of them that sleepe, because as the first fruits of corne which was offered vnto God, did sanctifie the whole crop: so Christ his resurrection, did make acceptable vnto God the resurrection of all his members.

In this title is comprised a notable comfort for all Gods children, against the immoderate feare of death. If Iohn had said, Christ is the first borne among the liuing, it had beene a great comfort: for then had he shewed, that the liuing saint[illegible: 1 letter] on earth were children in Gods familie, hauing Christ for their eldest brother: but calling him the first begotten of the dead, here is a further comfort: the Lord sheweth hereby, what speciall regard he hath to the faithfull that be dead: for euen then, when they be dead, they continue members of his familie, and haue Christ Iesus dead and buried, reckoned among them for their eldest brother. In regard whereof, Christ hath a double right among the dead: first, of a King; secondly, of a Priest. The right of a king hee hath, to commaund his members to rise againe, and to enter into glorie after him. The right of a priest, whereby hee offered vp himselfe in death, a sacrifice acceptable to God for the sanctifying of the death of all his members: for by his death he tooke away the sting of death, and hath made it vnto them a sweet sleep in the graue, as in a bed of downe, out of which they shall one day rise to eternall life and glorie.

And Prince of the kings of the earth. Here is the third title, giuen to Christ, wherein his kingly office is expressed. He is called a Prince of the kings of the earth, in two respects: First, as he is God, the sonne of God, equall with the father, and so is king, together with the father and the holy ghost, gouerning all things with them by the same diuine power, in heauen, in earth, and in hell. Secondly, as hee is Mediatour and Redeemer, God and Man, in two natures. In this respect hee sayth of himselfe; All power is giuen to me in heauen, and in earth, Matth. 28.18. And Paule sayth, God gaue him a Philip. 2.9, 10. name aboue euery name, at which euery knee should bow, euen as he is Mediatour. And in this second respect he is called, A Prince of the kings of the earth in this place. Now Christ being a king, must needes haue a kingdome, which is not of this world, standing in the might and policie of man, as earthly kingdomes doe; but it is spirituall, directly concerning the hearts and consciences of men, where he ruleth by his lawes. And this is his priuiledge, which cannot be giuen to any creature, man, or Angell, to rule and raigne spiritually in the heart and conscience. This spirituall kingdome of Christ is exercised not by dint of sword, or force of armes, but by his holy word, through the worke of the spirit: for hee is as a king, which carrieth his scepter in his mouth, euen his word, Isay. 11.4. That is the r[illegible: 1 letter]d of his power, by which hee rules the heart, and conscience, euen in the middest of his enemies, Psal. 110. vers. 2.

Now Christ is here entituled, Prince of the kings of the earth in two respects: First, because he (and he alone) as Mediator, can giue lawes to bind the consciences of men; yea of the greatest Monarch in the world. Secondly, because he hath soueraigne power ouer all kings and potentates, as well as ouer others, to saue, and to destroy: for not onely hath hee power to make a law to bind their consciences; but also if they keepe it, to saue them: if they breake his law, hee hath power to destroy them, bee they what they may bee. Hee hath the keyes of heauen, and of hell, to open, and to shut at his pleasure. Reuel. 3.7. He can, if he will, lead them to life, and saue them; or els leaue them to their owne mind, and so destroy them. Hence arise sundry instructions.

First, seeing our Sauiour Christ is a prince of the greatest Monarchs of the world, and is farre aboue them: we must then with all feare and trembling reuerence his high maiestie. Great is that reuerence which men yeeld to earthly princes: Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth? We cannot conceiue, what honour wee owe vnto him, which is aduaunced in the throne of all maiestie. And this our reuerence wee must shew, by hearing his word, with trembling and beleeuing hearts, as Isay sayth, cap. 66.2. We must not dare to thinke, or speake of Christ, without great reuerence: At his name euery knee must bow; that is, at the consideration of the great maiestie whereto hee is now exalted, euery heart, euen of the greatest Monarchs, should be touched with submission, awe, and reuerence. If this tooke place in mens hearts, the name of Christ would not bee so prophaned and blasphemed as it is; in [illegible: 1 letter]easting sports, in cursing, and swearing, whereby men tosse it like a ball, without all reuerence to so great a prince as is the king of kings.

Secondly, seeing he is king of kings, wee must giue him absolute obedience. Princes on earth must be obeyed, so far as they commaund in Christ, but he must be obeyed without exception, not onely absolutly, and perpetually in all his commaundements, but most willingly and freely (as it is said) his people come freely in the day of assembling, Psal. 110.3. Men will say, they beleeue in Christ, as he is their Sauior, but that is not ynough, they must obey him also, as he is the king of princes. Many persuade themselues, they haue a good faith in Christ their sauiour, which little regard obedience to him, as their King and Lord. But they deceiue themselues: for none can haue Christ for their Sauiour, which haue him not for their Lord & master: neither doth that man beleeue in Christ, which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare, and learne out of his holy word.

Thirdly, seeing Christ is king of kings, all princes must doe him seruice: for they be all inferiour and subiect to him, Psal. 72.11. This is the counsell of the holy ghost: Psal. 2▪10, 11, 12. Be wise now, O yee kings, be learned, yee Iudges of the earth: kisse the Sonne, &c. that is, inwardly reuerence, and outwardly obey him. This their homage must bee shewed, in all the affaires of their kingdomes; They must frame their lawes after the lawes of Christ Iesus; they must shew mercie, exercise iudgement, keepe courts, assises, begin, end, and continue warre according to his commaundements. And so in euery thing, the direction of Christ should be their guide, as it was to Dauid, Thy lawes, O Lord, haue beene my counsellours, Psal. 119.24.

Fourthly, if Christ bee soueraigne king, then all earthly princes are bound to plant, and establish in their kingdomes the religion of Christ, else how can they shew themselues his loyall subiects? Many imagine, That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state: but this is against the equitie of Gods word in this place, for wherein can earthly princes doe homage vnto Christ, if they maintaine not his religion? And their dutie in this behalfe is signified plainely in the parable of the mariage. For when they that were bidden, did not come, the king sent forth his Luk 14.2[illegible: 1 letter] ▪ seruants (which may be vnderstood of Christian magistrats) to compell men to come to the mariage: for that is the magistrates dutie, in respect of the outward profession of true religion.

Fiftly, seeing Christ alone is prince of the kings of the earth: hence we learne, that kings on earth in their dominions are soueraigne gouernours ouer all persons, and in all causes next vnder Christ, he is king of kings absolutely, and they are vnder him alone, and haue no other head but him. Whereby wee see the presumption and arrogancie of the Pope, and Sea of Rome, in claiming supremacie aboue all kings and princes in the whole church vpō earth. This is a deuice of the diuell, and high treason against Christ: for hereby hee is robbed of this royall prerogatiue, to be the only prince of the kings of the earth.

Lastly, seeing Christ is king of all kings, we must not be discouraged, when we be called to suffer any affliction for his truth: let the tyrants of the earth rage and bend their force to hurt vs, yet wee haue a king aboue them al, for whom we suffer: he is their king, hee can stay, and bridle them, and if hee please, confound and bruise them in peeces. They cannot do any thing, but that which he permits; for hee rules in the middest of all his enemies, Psal. 110.2. he can breake them in pieces like a potters vessell. Thus much of the offices of Christ.

The second part of Christs description is by the execution of his offices, which consists in foure works. The first contained in these words, Vnto him which loued vs: the second, in these, Which washed vs in his bloud: the other two, in the two verses which follow, viz. 6 and 7. For the first, which loued vs, that is, Iohn and the churches of Asia, & by proportion, all other churches, being parts of the true church. The loue of Christ hath three degrees: the first is a generall loue, wherby he loues all his creatures, approuing the same to be good as they be his by creation. The second, is the loue of mankind, in that he was content to become a redeemer for mankind, after their fall, and not [illegible: 1 letter]or any other creature; no not for the Angels, which fell as well as man: who therefore remaine without all hope of saluation. The third and principall, is that wherby he loues his elect and chosen children; which is that speciall sauour, whereby he accepts of them to life euerlasting. This third degree hath two parts: First, it is taken for his purpose to loue: as when he saith, I haue loued Iacob and hated Esau, Rom. 9.13. Secondly, for the act of louing; which is the declaration of his purpose by spirituall benefits, 1. Iohn 3.1. Behold, what singular loue God hath shewed vnto vs, that wee should be called the sonnes of God: noting the declaration of his loue in the gift of adoption. So in this verse, by the loue of Christ vnto his church, is meant the actuall declaration of his speciall fauour, in accepting them for his children, and bestowing many singular blessings vpon them.

Whereas S. Iohn placeth this in the first place of all the benefites of Christ, That he loued vs; hee would teach vs▪ That this speciall loue is the very ground of mans redemption; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell, and so proportionally, all foreseene sinnes from being motiues in God of mans reprobation.

It may be obiected, The loue of God as also of man, respects a thing as it is good: First, the thing must be good, and then it is loued: and so in mans redemption God first foresees their goodnesse, and therefore chuseth them. Ans. There is great difference betweene the loue of the creature, and of the creator. The loue of the creature followes the goodnesse of a thing; because he seeth it is good, therefore he loues it. But God the creator first loues the creature before it bee good, and hence it comes, that it is good, because he loues it.

Secondly, whereas Saint Iohn and all the churches of Asia, as other true churches do beleeue, and are assured that Christ loues them (for that Saint Iohn taketh for granted) this should moue all men to haue this care, to labour aboue all things to be rooted and grounded in the loue of God, seeing hee placeth that in the first place. This is the principall thing, wherein the Apostle would haue the Ephesians rooted and grounded: and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, deapth, and height th[illegible: 2 letters]of. Ephes. 2. vers. 17, 18, 19. This we doe when we are assured in heart and conscience, by the working of Gods spirit, that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ, takes away the very ground of our saluation.

Now that we may haue this assurance of Gods loue; wee must in all good duties to God and man draw neere to God with our hearts, keeping a good conscience in all things, and then will God draw neere to vs. If any man loue me (saith Christ) he will keepe my word, and then my father will loue him, and we will come in vnto him, and dwell with him. Iohn 14.23. meaning by the holy ghost; which shall shed this loue into our hearts, Rom. 5. vers. 5. causing vs to increase in the feeling thereof, as wee grow in faith and obedience towards him.

And hath washed vs from our sinnes in his bloud. Here is the second benefit and action of Christ to his church. Where first of all the very phrase, hath washed vs, doth import, that the sinnes of men are as filthie spots in their soules: and that himselfe and this church of God were touched with a serious consideration of their vilenesse, by reason of their sinnes: for washing presupposeth former filthinesse and pollution. Thus did Dauid most sensibly feele his owne filthinesse, and see his miserable estate, when he desired the Lord to Psal. 51 [illegible: 1 letter]. wash him throughly: confessing thereby, that his soule and body were so foulely stained, and polluted with sinne, that once washing was not ynough: but sayth hee, Wash mee againe and againe, rince, bathe, and swill me in the bloud of Christ, till I be purged and cleansed from all my sinnes. And this same affection should be in euery one of vs: wee should labour, that our hearts may bee touched with a liuely sence of our vile estate, by reason of our sinnes, which make both bodie and soule most vgly and filthie in Gods sight▪ and that the staine hereof is so deepely set in our soules, that we can neuer be cleansed, but by the washing of Christ his own hand, and that in his owne hearts bloud: yea, that one washing will not serue, but wee must be rinced and bathed therein. For till such time as this consideration doe in some measure take place in our hearts, it is not possible that we should loath sinne as we ought: or come to this comfortable assurance of Gods loue, that he hath washed away our sinnes in his bloud: for this humilitie in our soules by reason of our sins, is the beginning of all true grace and comfort. Now this worke of Christ in washing vs from our sinnes, doth comprehend a double benefit.

First, the remission of our sinnes, whereby the guilt and punishment due to them is taken away. Secondly, the mortification of sinne, whereby the corruption of sinne is remooued and abolished. And we must obserue, that S. Iohn propounds this benefit generally without limitation, saying, Which washed vs from our sinnes. That is, from all our sinnes: to giue vs to vnderstand, that if any beleeue truly in Christ, hee hath pardon of all his sinnes without any restraint or limitation, either of number, or qualitie, bee they neuer so many, or neuer so great.

By his bloud. How can bloud wash away filthinesse? nay, it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud, but in the merit thereof: for that substance of bloud which was shed is lost, and wee know not what is become of it, whatsoeuer the Papists say: but the merit therof remaineth still. And Christs bloud deserues to purge away sinne, rather than any other mans bloud, as of Peter, Iohn, &c. because his bloud was the bloud of God (not of the godhead) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person. And so it may be called the bloud of God, as Paule sayth, Act. 20.28 God redeemed his Church by his bloud, that is Christ, God incarnate. And so it being the bloud of him, that is God, is more meritorious than the bloud of any creature whatsoeuer. Besides Christ was appointed by God to be a publicke person in the worke of redemption, and in his death and passion he stood in the roome and stead of all his elect, so as when his bloud was shed, their bloud was sh[illegible: 2 letters], because it was shed for them. But the bloud of other priuate men cannot answer for any besides themselues, because it is shed onely for themselues. Then dam[illegible: 2 letters]ble is the doctrine of the Papists, who hold the bloud of Martyrs, can merit for others, being applied vnto them: for seeing they be but priuate men, and suffered in their owne persons onely, they cannot profit any other thereby.

By bloud we must vnderstand the passion of Christ, a part for the whole, and with all his fulfilling of the law vpon the crosse; for in his suffering hee fulfilled the law, and in fulfilling the law he suffered. These two cannot be seuered, saue onely in thought. And so this word containes the whole obedience of Christ, whereby he procured the remission and mortification of our sinnes. Here then wee see two notable benefites of Christ vnto his church; his loue, & the washing away of sinnes: which S. Iohn sets downe to moue the churches with reuerence & diligence to reade, and delight in this booke. All of vs will say, wee are sure God loues vs, and hath pardoned our sinnes in Christ: why then doe wee not shew our loue againe to him by hearing and reading his word, set downe in this, or any other booke of Scripture, and by yeelding answerable obedience thereto▪ Why then do we not offer vp ourselues, soules and bodies, to serue him, as the Apostle requires, Rom. 1[illegible: 1 letter].1. by way of recompence for his mercies and loue shed out vnto vs? But alas, that is more common, which is most shamefull, to turne Gods grace into wantonnesse: for when men say God loues them, and hath washed away their sinnes, yet they rebell against him: when as these two benefites are here recorded to bee in[illegible: 1 letter]ucements of continuall loue, and obedience to his holy word.

Verse 6. And made vs kings and [illegible: 1 word] to God, euen his father, to him be glory and dominion for [illegible: 1 word], Amen.

In these words is set downe the third worke, and benefit of Christ, bestowed on his church, and on euery true member thereof. For the better vnderstanding whereof we must consider in them foure points▪ First, the dignitie and excellencie of all true beleeuers and member[illegible: 1 letter] of Christ▪ They are kings and priests. Secondly, when they be made kings and priests in this life, noted by the phrase of speech, hath ma[illegible: 2 letters]. Wherein [illegible: 1 word] speaketh of the church on earth, and vseth a word that signifieth the time past. Thirdly, the maner how they become kings and priests, they are not so borne, but Christ hath made them such. Fourthly, to whom they be made such, to God euen the father.

For the first. The dignitie of all true beleeuers hath two heads; first, They bee kings, secondly, Priests. They are called kings, not in regard of an earthly kingdome, for vsually the condition of most beleeuers on earth is base and contemptible: but in regard of a spirituall kingdome, the kingdome of heauen, whereto the Lord giues them right, title, and interest, in, and by Iesus Christ. So our Sauiour Christ speaketh to his disciples: Luk. [illegible: 1 letter]2▪31 Feare not, little flocke, it is your fathers will to giue you the kingdome. And againe, Behold I giue vnto you a kingdome. Now the faithfull are kings in these respects; first, because by Christ they bee lords and conquerours of all these enemies, sinne, Sathan, the world, death, hell, and their owne flesh. Secondly, because in, and by Christ, they are partakers of the glorie of Christs kingdome and saluation: for they receiue of Christ grace for grace, and so answereably, glory for glory, and felicitie for felicitie. Thirdly, because they be made lords of all things in heauen and earth (except good Angels, and the church) All things are yours, whether it be Paule, or Apollos, or Cephas, or the world, or life, or death, whether things present, or to come, euen all are yours, 1 Cor. 3.21, 22. and yee Christs. Quest. But if Christ bee king, and all his members kings, how do they differ? Answ. In two points: First, Christ is the sonne of God by nature, and so a king by nature, hauing the right of the kingdome of heauen by inheritance: but the members of Christ are the sonnes of God by adoption in his sonne, so that our right to that kingdome is not by nature, but by grace. Secondly, Christ is an vniuersall king ouer the Angels in heauen, the church on earth, and all other creatures wheresoeuer; his regiment is absolute in the hearts and consciences of men, and hee can by his word bind all things: but true beleeuers bee not vniuersall kings, for they haue no superioritie aboue good Angels, and the church. Neither are they absolute kings as he is, nor of themselues; but by Christ Iesus, and as they participate with Christ in his kingdome.

The second part of the dignitie of true beleeuers stands in this, That they bee priests consecrate and set apart by Christ, to the worship & seruice of God here in this life in spirit and truth, and in the life to come, to serue and praise him eternally. Christ hee is a priest, so are all his members; but yet there is difference. First, Christ hee is an externall and reall priest of the new Testament, which offers vp a true, reall, and externall pr[illegible: 1 letter]pitiatorie sacrifice to God the father for the sinnes of mankind. As for beleeuers, they are not reall and externall priests, but spirituall, offering vp spirituall sacrifice vnto God. As when any member of Christ giues an almes, hee offers a sacrifice to God, not a corporall sacrifice, though the thing giuen be a bodily substance; but it is euery way spirituall: for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe, our Sauiour Christ he is a perfect priest, and offers vp a perfect sacrifice, but we being imperfect, doe offer vp imperfect sacrifices, tainted, and blemished with sinne; yet accepted as perfect, for the worthinesse of Christs sacrifice.

The second point to be considered, is the time whē beleeuers be made kings and priests; namely, in this life. For as in the entrance into an earthly kingdome there bee degrees: first, to haue good right and title to it: secondly, to get possession of it, which is more than title only; and yet if a mans title be good, thogh hee want possession, he may be called a king. So it is with Gods. children, they haue the right giuen them of the kingdome of heauen in this life, and in that respect are kings. Further, in the possessing of a kingdome there bee two degrees: first, the entrance vpon some part▪ secondly, the full and perfect enioying of all. Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life: for it stands Rom. 14.17 [illegible: 1 word] rig[illegible: 2 letters]eousnesse, ioy, and peace: and they which [illegible: 1 word] these things in their harts, haue the kingdome of God begun in them in this life. But the full fruition and perfect posses[illegible: 2 letters] on of this kingdome is reserued to be giuen at the end of this life, and at the d[illegible: 1 letter]y of iudgement. And as true beleeuers be kings in this world: so likewise bee they priests, in offering spirituall sacrifice to God, and dedicating and consecrating themselues to his seruice all the dayes of their life.

The third point is, the manner how true beleeuers become kings and priests: they are not such by nature, neither doth this dignitie come by descent in bloud or birth-right, or by any other priuiledge they haue from man, but onely from Christ Iesus, who by diuine calling makes them spirituall kings and priests, like as vnder the law, by solemne election and ordination, some were made earthly kings and priests. Now in this calling of Christ, two things concurre: First, Christ giueth his members right to his owne kingdome and priesthood: yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood; but because they haue right in part to these offices, and the benefit of them both redoundeth to them wholly. And this right they haue, is brought to passe in the couenant of the Gospell: wherein they are bound to beleeue in God through Christ; and God is bound againe to giue vnto them Christ with all his benefites: among which, these two must be accounted: for indeed, euery thing which belongs to Christ, as he is mediatour, is conueyed in some sort to euery true beleeuer. Secondly, in this diuine calling, Christ endues all his members with gifts and graces, whereby they are enabled for the duties of spirituall kings and priests vnto God. For as Christ is annointed, so are all his members. So the Psalmist speaking of Christ sayth, He is annointed with the oyle of gladnesse aboue his fellowes, Psal. 45. vers. 7. Therefore his fellowes (that is beleeuers) are annointed with the same oile, though in lesse measure. And Saint Iohn sayth; Yee haue receiued the annointing, 1. Iohn 2.27. yea, God himselfe chargeth wicked men, not to touch his annointed, Psal. 105.15. meaning not onely Patriarkes, Kings, and Prophets, but all true beleeuers, who are then annointed when they are endued with the gifts of the same spirit, in some measure, wherewith Christ in his manhood was filled aboue measure.

The fourth point: To whom hath he made them kings and priests▪ Answ. To God, euen the father. This is added for speciall cause, to preuent that carnall libertie which mans nature might claime from this spirituall royaltie: for men might say, if all beleeuers be kings, then may they liue as they list: but these words (vnto God) do shew that the right of their kingdome, with the offices of their priesthood, must all bee referred to the honor and prayse of God, vnto whom they are made kings and priests.

Lastly, he addeth, Euen his father, by way of exposition, to shew more particularly to which of the persons they are first of all made kings and priests: for the title, God must not here be taken absolutely for the diuine nature, but with restraint to the first person, the father: vnto whom all true beleeuers are made kings and priests in the first place, and from the father to the sonne; and from them both, to the holy ghost. And the first person in Trinitie is here named aboue the rest, not as being aboue them in degree or honour, for so they bee equall: but because he is the first in order, and the fountaine of the Godhead, which is conueyed from him to the Sonne, and from them both to the Holy ghost.

Thus much for the meaning of the words: Now follow sundry vses, from the consideration of these two dignities of beleeuers. And first their kingly dignitie affoordeth matter both of instruction and consolation.

Instruct. I. Whereas all true beleeuers are made true kings in this life; hereby euery one that professeth Christian religion is taught, to carry himselfe as an enemie to all those that are of the kingdome of darkenesse: as namely to sinne, and Sathan, to the flesh, and the world, euen through the whole course of his life: for by calling, euery Christian hath title to the kingdome of heauen. What affinitie then can wee haue with those that bee both enemies of this kingdome, and of Christ himselfe, that made vs kings. Now, that wee may so carry our selues, as enemies, wee must do these three things: First, haue care to keepe, guard; and defend our selues, as kings against all our enemies, sin, Sathan, our own flesh, and the enticements of the world. As king[illegible: 1 letter] protect their kingdoms, so must we labour to keepe our souls and bodies, and euery facultie and part of them, our wils, affections, thoughts, and inclinations, from the power of sinne. Hee which is borne of God, keepeth himselfe (as with watch and ward) that the euill one, that i[illegible: 1 letter], Sathan, touch him not by the assaults of sinne. 1. Iohn. 5.18. Secondly, wee must make warre continually against Sathan, sinne, our owne flesh, against all our spirituall enemies, and all the enticements of the world: we must make no truce with thē, because they will neuer be reconciled to vs, so long as wee haue interest vnto the kingdome of heauen: and if we yeeld to them, wee loose our kingly dignitie, and become their vassales, and bondslaues. Thirdly, wee must labour to kill and destroy these our enemies as much as possibly we can, by that power we haue from Christ our head, and like valiant kings seek to haue the bloud of these enemies, and from day to day striue to vanquish Sathan, his power & might, to ouercome the world, and to weaken our owne corruption.

Instruct. II. If in this life we be kings, then must wee become lords ouer our selues, and keepe in subiection vnto God our wils and affections, and the secret thoughts and inclinations of our soules. We must not looke for rule ouer earthly kingdomes: but herein stands our kingdom in this world, That wee can subdue our corrupt affections, and keep our bodies and soules in obedience vnto God. If a man were prince ouer the whole earth, and yet could not rule himselfe, he were but a poore prince, nay he were no prince indeed. But though a man haue not so much as a foot of ground in this world, and yet can rule and master himselfe, his thoughts and affections, this man is a valiant prince, and one whom Christ hath consecrate to be king in heauen.

Instruct. III. Seeing we be kings, wee must doe the duty of Iudges: for to him that is a king belongeth soueraine iudgment. In the day of iudgement the 1. Cor. 6.2, 3. saints shall iudge the world, and Angels also: but wee must bee Iudges in this world. And yet here we can neither iudge men nor Angels, but wee must bee our owne Iudges. Wherefore as Iudges summon, arr[illegible: 1 letter]igne, condemne, &c. so must wee examine our selues, call our selues to account, and as guiltie persons accuse and condemne our selues for our sinnes; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels: And withall plead for pardon, and approch to the throne of grace, & forgiuenesse in Christ: and in this wee shew our selues vpright spirituall iudges, and by this meanes wee shall bee fr[illegible: 1 letter]e from the iudgement to come.

Instruct. IIII. If wee bee kings by Christ, we must carry our selues as kings couragiously, and constantly in the afflictions and miseries which we shall suffer for Christs sake. For herein among the rest stands the royaltie of a king, that he beares with valour and courage all the troubles which befall him. Hence it is, that Saint Paule exhorts vs to reioyce in afflictions, because wee are partakers of Christs sufferings, 1. Pet. 4.13. and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions, Heb. 2.10.

Instruct. V. Seeing wee bee spirituall kings, wee must aboue all things labour and seeke to haue our part in the kingdome of Christ, and in his righteousnes. A Christian must not haue his heart glued and fast tied vnto the things of this world, it is against his calling: but hee must so vse this world, as though he vsed it not. If a king should lay downe his crowne, and go and become a shepheard or of some manuall trade, all men would maruell at it. So it fareth with them that professe themselues to be Christians, and yet bend their wits and endeuors wholly for these worldly things, they doe as it were cast aside their kingly crowne, and abase themselues to slauish bondage. But we must euer after haue our hearts fixed in heauen, striuing to come to our inheritance there.

Instruct. VI. Seeing all the true members of Christ be kings and princes: this should be an inducement to al backward persons to loue and embrace true religion. In these carelesse dayes Religion is counted precisenesse, and the profession thereof made a matter of reproch. But this ought not to bee so, seeing that by it wee come to haue right and interest vnto the kingdome of heauen, and to bee lords of all creatures. And why should we not esteeme the gospell preached as a most precious iewell, seeing that wee which are vassales of Sathan, and firebrands of hell (as all men are by nature) become thereby the members of Christ, yea kings and princes to God? Yea verely, the consideration of this should make the ministers of the Gospell to ioy in their callings, and to take all paines to preach the word, [illegible: 1 letter] seeing by it men become of vassals of Sathan, the true members of Christ, and heires of the kingdome of heauen. In this world it is counted great honour to consecrate and establish one in an earthly kingdome: What a blessed and honourable thing then is this, to consecrate spirituall kings for the kingdome of heauen? And this is done, when by the word preached men are conuerted and brought to vnfained repentance for their sinnes, & to true faith in Christ Iesus.

Thus much for the duties. Now follow the consolations to euery true beleeuer onely. It is an heauie crosse, which breeds much anguish to the soule, to bee in pouertie and contempt among men; yet herein may the child of God stay his heart, and lessen his griefe, by considering that euen in this state of miserie, he is a king vnto God; though hee seeme base to the world, yet it appeareth not what he shall bee, for hee is heire to the kingdome of heauen. If a man bee in sicknesse, he must consider it is but Gods messenger, to call him out of this world to the full possession of the ioyes of his kingdome. If he be in trouble of mind, hauing his owne conscience tormented fearefully by Sathan with his sinnes; yet he must not despaire, the Lord will giue him an happie issue: he must remember he is a king, and therefore shall one day haue full conquest ouer sinne, Sathan, and his own corruption, yea, ouer all his enemies whatsoeuer.Rom. 16.[illegible: 1 letter]0. If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and bloud cannot brooke: yet then hee must consider his holy calling to bee a spirituall king, whose propertie it is in the most violent afflictions, euen vnto death it selfe (as Paule sayth) to be more than conquerour, Roman. 8.37. Lastly, in the very pang of death, when nature must needs be dissolued, and soule and body separated, then must the child of God remember, that he is a king in Christ, and this will stay his heart against the feare of death; for herein shall hee see, that by death, as through a straight passage, he shall enter into the full possession of his kingdome. And thus much in that wee are kings.

From the second dignitie of beleeuers, which is to be priests vnto God, we are likewise taught sundry duties.

First, to teach and instruct one another. It was the office of the priest vnder the law to teach the people the will of God. The priests lips should preserue knowledge, Malach. 2. vers. 7. And now vnder the Gospell not onely the minister, but euery true beleeuer is a spirituall priest, and therefore ought to teach, and admonish one another. Coloss. 3.16. When the Lord sayth, Touch no[illegible: 1 letter] mine annoynted, and doe my prophets no harme, Psa. 105.15. He calleth all his faithfull by the name of Prophets, because they ought to haue the knowledge of his wil, and bee able also in due time and vpon iust occasion to teach the same to others, that so the Gospell of Christ may flourish. And as this dutie belongs to all men; so especially to gouernours, as parents and masters, they must shew themselues priests to their charges. Abraham did it, Genes. 18. Dauid did it, Prou. 4. And Bathshebath did it, Prou. 31. And all must doe it, that desire an holy generation to succeed after them. We teach them other things, why not religion?

Secondly, seeing wee bee priests, wee must pray vnfainedly, not onely for our selues, But [illegible: 1 letter] ▪ Tim. [illegible: 1 letter] [illegible: 1 letter] for all men, especially the members of Christ. The priest in the old Testament must pray and make request, not onely for himselfe, but for the people also. And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paule sayth: Pray for all the Saints, and for me, Ephes. 6.18. Moyses is highly commended for this dutie, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turne away his wrath, Exod. 32. Elias for his power in prayer and prophesie, is called the chariot and horsem[illegible: 1 letter]n of Israell. 2. King. [illegible: 1 letter].12. And this is recorded for the praise of Hezechi[illegible: 1 letter], That when the people were vnprepared at the eating of the Passeouer, He prayed to the Lord for mercy, and was h[illegible: 1 letter]ard, 2. Chron. 30.18. And so when we find any commended in scripture for his gift in prayer, it is not so much for that hee prayed diligently for himselfe, as for the whole church of God.

Thirdly, being priests we must offer spirituall sacrifice vnto God, that is, dedicate our selues, our soules, and bodies, and all that is in vs, our wit, learning, knowledge, and euery gift of bodie or mind to Gods seruice. That we may doe all this to his glory, we must looke, that euery thing we take in hand haue his beginning from a pure heart▪ a good conscience and faith vnfained, and be directed to a good end, to Gods glory principally, and the good of others, whom it may concerne.

Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6[illegible: 1 letter] vsed to blesse the people: so must we, if we be Christians, because wee are spirituall priests. We must take heede of all cursed speaking, of slaundering and backbiting, of swearing and forswearing: and giue our selues to blessed and gratious speeches to all men, and of all men, friends, or foes, Rom. 12.14.

Fiftly, wee must seeke to haue God for our portion: The Leuits had no portion in the land of Canaan, but the tenth[illegible: 1 letter] onely, Deut. 10.9. Psal. 119.57 The Lord was their portion. So we being priests to God, must bee content with any estate in this world, for God is our portion. We must not seek too much after any inheri[illegible: 2 letters]nce on earth, for then we carry not our selues like priests vnto God. The fauour of God in Christ must be the thing we long for, and therin must we reioyce.

To him be glory and dominion, for euermore, Amen. These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church: Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church, as it were interrupting himselfe, for the great desire hee had to the glory of God. Whereby wee are taught, that the consideration of Gods benefites towards vs, specially such as concerne the kingdom of heauen, should stirre vp our hearts to giue continuall prayse and glory to God. This was Dauids affection, when he felt in his soule the pardon of his sinnes, and therefore hee breakes out into this thanksgiuing▪ My soule prayse thou the Lord, and forget not all his benefits, Psalme 103.[illegible: 1 letter]. And so did Paule, after the blessed memory of Gods mercy in his vocation. 1. Tim. 1.17.

Secondly, in this example of Iohn wee may learne, what is the true forme of giuing thankes to God, namely, to ascribe vnto him all power, glory, and absolute dominion for euermore. But alas, it is too too manifest, that our corrupt nature will not do this, but taking from God his due, bestoweth it on creatures, yea, on our owne selues. It is a matter of grace to know what is due to God, and to ascribe the same vnto him, and therefore we are charged to giue vnto the Lord glory and power, which in the next words he cals the glory of his name, Psal. 96.7, 8. So Christ, he teacheth vs to ascribe all power, glory, might, and dominion to God, when wee say in the Lords prayer: For thine is the kingdome, the power and glory▪ that is, The kingdome of heauen is thine; all power in heauen and earth is thine, and therefore all glory is thine: and from our hearts wee doe ascribe the same vnto thee.

Lastly, S. Iohn addeth, Amen, that is, So be it. Let all glory and dominion bee giuen to Christ: which is the same he said before. Whereby he doth testifie his feruent affection, and strength of desire, after the glory of Christ, else he would not haue doubled his thanksgiuing. And so should it be with vs, we should not freese in our thankesgiuing for Gods benefits, but labour to haue our hearts & tongues to double the same, that thereby we may testifie our feruent and earnest desire after his praise and glory.

Verse 7. Behold, hee commeth with clouds, and euery eye shall see him: yea, euen they which pierced him through: and all kinreds of the earth shall wayle before him, Euen so, Amen.

These words are a declaration of the fourth action of our Sauiour Christ towards his church: and that is, his second comming to iudgement, to iudge both quicke and dead. Wherein wee are to consider sundry points: first, this note of attention, Behold: secondly, the action of Christs comming it selfe, Hee commeth: Thirdly, the manner how; with clouds, amplified by the manifestation therof, Euery eye shall see him, euen they that pierced him: fourthly, the effect of his comming: All tribes of the earth shall waile. Fiftly, the conclusion of this narration, with two notes of asseueration, Euen so, Amen, to confirme the second comming of Christ vnto all people.

I. point: Behold. First, Saint Iohn beginneth this narration with a note of attention. The spirit of God is accustomed, when any thing is of special weight and worth our carefull marking, to prefixe before it this note of attention: Behold, or such like. Hence then wee are taught this speciall dutie, namely, often and euery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement. This consideration is a matter of great vse, for it is a notable meanes to begin and continue the conuersion of a sinner vnto God. When the Scribes and Pharises, obstinat enemies, came to the baptisme of S. Iohn, hee vsed this as a meanes to make them to turne, and beleeue in Christ, saying: Ob generation of vipers, who hath forewarned you, that you should flie from the vengeance to come? Matth. 3.7. So Peter vseth this same Argument, to bring the Iewes to repentance: exhorting them to turne, that their sinnes might be put away, when the day of refreshing (that is) the day of iudgement should come, Acts 3.19. Paule persuades the Athenians to repentance, Because there is a day appointed in which the Lord will iudge the world by Iesus Christ, Act. 17.30, 31.

Secondly, this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus: for it giues vs warning that hee shall come to bee our Iudge. We are touched with awe and reuerence toward earthly magistrats when we consider, that they haue authority to attach, apprehend, & to bring vs to their courts and assizes. How much more should this worke in vs a reuerend awe towards Christ, when wee consider, That one day wee must all bee brought before his Tribunall seat, and there bee iudged of him.

II. point: The comming of Christ himselfe, Hee comes▪ that is, Christ locally descendeth from the highest heauen, in his manhood, to that part of the world, where the clouds be, there to giue iudgement vpon all mankind quick and dead. Here marke in what manner Iohn propounds his comming: hee sayth nor, he shall come, but in the present time, hee commeth. Whereby hee would teach vs: First, that this second comming of Christ is as certaine, as if it were now present. Secondly, that it is not long to, or far off, but will be quickly. Thirdly, that our dutie is, to consider of the comming of Christ, as of a thing present. This Saint Iohn learned, and so should wee by his example, for it is a matter of great vse. For hence we[illegible: 1 letter] are taught, to desire and doe that euery day, which we would desire and doe in the day of iudgement, and blessed is hee that attaineth hereunto.

Now that we may come to the practise of this dutie, wee must dayly consider of the comming of Christ, not as a thing to be delayed or farre off, but as a thing present. Wee must euery day call our selues to a reckoning and account, and persuade our selues this may be the last day; and so shall we carry our selues euery day, as wee would in the last day. Now we would wish at the day of iudgment, that wee did repent and beleeue in Christ: and therefore euery day of our life, before the last iudgement come, we ought to repent and beleeue in Christ. If this dutie were practised, we should find lesse corruption, and more grace in our hearts, and lesse sinne, [illegible: 2 letters]d more obedience in our liues euery day than other: but grace is wanting, and sinne abounds, because this meditation takes no place in our hearts. Againe, in that hee sayth, Hee commeth, meaning in respect of his manhood; hence wee gather, hee is absent from vs, in regard of bodily presence; and the heauens must containe him vntill the day of iudgement: But if Christ were alwayes bodily present in the Sacrament, hee could not bee said to come, but onely to manifest himselfe, being before present. And therefore the opinion of those, which hold the body of Christ to be really the bread, to bee in or about the bread of the Sacrament, is most false and friuolous, flat against that article of our Faith, whereby wee hold, That he comes from heauen onely at the last day, in regard of his manhood.

III. point: The manner of Christs Christs comming, in two things▪ First, that he comes with clouds: Secondly, that his comming is open, and visible to euerie eye.

First, with clouds, here S. Iohn speaketh after the manner of the prophets, who to set out God in his maiestie and glory, say: he comes with clouds, Psa. 18. & 97. rides on the wings of the wind; as though he had sayd, he comes in exceeding maiestie and glorie. These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie, borne of a poore virgin, entertained in a stable of an Inne: but his second comming is with glorie, maiestie, and dominion in the clouds. And the reason is because he came first to be a redeemer, and a sauiour by his suffering; and therefore came in the state of a seruant. But his second comming is to bee a Iudge of all men, yea of his enemies, and therfore he commeth with all might, maiestie and glory, to shew himselfe king and lord of all.

The vses of this his second comming are set downe in the 97 Psalme, to make the verie mountaines to tremble, to confound the wicked, and vngodly, and to comfort the godly in that day.

Secondly, for his open appearance; Euerie eye shall see him, he shall come in maiestie and glorie: not secretly, but in visible shew to all the world. All men shall see him with their owne eyes: All I say, which were since the world began to his comming.

In these words hee toucheth three points: First, he taketh it here for granted, that euerie man shall rise from death to life, though their death were neuer so strange, or neuer so long before. Secondly, that all men being raised againe, shall haue life, and motion, and their senses restored to them, as before they died. Thirdly, that all men, none excepted, shall come and stand before the tribunall seate of Christ, and there bee iudged of him in the clouds.

The consideration whereof is, First, an exceeding comfort to Gods children, in that they being dead, and rotten in their▪ graues, shall rise, and receiue their life, and motion, and see Christ their sauiour, and iudge of all men. If a man when hee layeth him downe to sleepe, should bee told that when hee rose hee should see his dead father and mother, or his dearest friends, whom he saw not of long before; this would bee a notable comfort to him, that now he should inioy them againe▪ [illegible: 1 word] how farre greater comfort shall this yeeld to all the godly, who haue beene dead and rotten in the graue, That they shall be raised vp, and not onely to meete with godly friends, but enioy Christ Iesus the sonne of God, which is the friend of friends; who shall giue them not onely life and motion, but eternall life with his owne maiestie. This was Iobs comfort, that though he died, yet he beleeued he should see his redeemer with his eyes. And this should be our comfort against the feare of death, and last iudgement.

Secondly, this is a terror to the wicked, and to all impenitent sinners, that they shall (will they, nill they) be brought to the barre of Christs iudgement seate, & there looke on him who is their iudge whom they have in their life contemned, and despised. And this consideration may serue to moue them to repentance which haue no[illegible: 1 letter] begunne to repent, and to labour to become the members of Christ; a[illegible: 1 letter] also to increase and further repentance in them, who haue by Gods grace begun the same. It may be some do thinke when they die▪ all is done, and there is no further account to follow: but though we lie rotten in our graues a thousand, or two thousand yeares; yet we shall rise and looke vpon our iudge with our owne eyes. And if we haue not in our life time repented, we shall heare him with our owne eares, giuing the dreadfull sentence against vs, Go ye cursed into euerlasting fire. And therefore it is best for vs in this day of grace to preuent this danger, and now repent, and beleeue in Christ: that then we may rise with ioy, and stand with hol[illegible: 1 letter]nesse before Christ Iesus. No doubt if we were persuaded that we should thus appeare, it would moue vs to repent.

Thirdly, Euerie eye shall see him▪ that is, all men with their owne eyes shall looke on him. Hence it may bee gathered, that those who wanted their fight in this life, shall haue it then restored. It is granted of all Diuines, that the elect shall haue all their senses, and other defects restored, wherein they were wanting in this life: And it may also bee added that the wicked shall then haue some of their senses restored▪ if they wanted the same in this life; as hearing, and seeing at the least: for the deafe shall heare, the blind shall see this Iudge. And this can be no glorie to them, seeing it is to increase their miserie: for the more senses they haue, the more punishment they shall feele, because by sense we apprehend miserie.

Euen th[illegible: 1 letter]se which peirced him. Here is added a further euidence of Christs manifestation of his comming, and that for three causes. First, to shewe that no power, or wisedome in the world, can free any one from his appearance. For if any could escape, in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ, and put him to death. But none of those can escape his iudgement: for euen they which peirced him, they shall see this Iudge, and bee summoned before his maiestie: For though they had power to kill him, yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day.

Secondly, to shew the case of all wicked men: namely, that such woe and miserie shall befall them as they neuer once thought of. The Iewes and Gentiles which crucified Christ, neuer dreamed of this; that he whom they then put to a temporall death, should one day be their Iudge, and condemne them to eternall death, vnlesse they had repented.

Thirdly, to shew the rufull and wofull estate of all impenitent sinners; they shall rise to iudgement, and haue the greatest enemie their Iudge, who will shew rigor vpon them, and iustice without all mercie: for this peircing of Christ is meant not onely of the Iew, which put him to death, but of all vngodly person[illegible: 1 letter]; because all such do by their sinnes, as with swords and speares wound him at the heart as the souldiers did. Impenitent sinners be as the Iewes which crucified Christ, as Iudas which betrayed him, and as the soldiers which goar[illegible: 2 letters] his side: and vnlesse they now repent, they shall one day be iudged as his enemies.

Euen they which peirced him. Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death, the print of the nailes in his hands and his feete, and that these shall be seene in him at the last day: adding withall, that it is no blemish to Christ to haue these, but rather an increase of his glorie. But this cannot be gathered hence, for though it be sayd, They shall see him whom they peirced; yet it followeth not, that they shall see him as he was peirced: what though they see the person whom they wounded, shal they therefore see his wounds? Manie shall see kings and queenes whom they crowned in this world, but it followeth not, that therefore they shall weare their crownes. So we shall see our fathers and mothers, but not as fathers and mothers.

IV. point. The fruite and effect of his comming, especially in the wicked in these words: And all tribes of the earth, shall waile before him. Where S. Iohn speakes of the whole world according to the condition of the land of Canaan: for only that part of the world was diuided into tribes. As in like case our Sauiour Christ setteth out the iudgement of the whole world, according to the state and manner of iudging the visible Church, Math. 25. So that his meaning is, that they which repented not, of what nation soeuer, of what state, or condition soeuer they haue bene, shall wayle, and mourne at that day. And hee addes a reason of this their mourning, in these words, [non-Latin text not transcribed]. for him, before him, or ouer him. That is, they shall wayle, and lament with exceeding lamentation, because they beleeued not his word, but contemned him, and his doctrine, and therefore now they want all help to free them from the punishmēt of their vnbeleefe▪ and contempt of the gospell: for this life is the only time of grace and mercie: afterward there is no worke, nor inuention that can alter mans estate.

Hence then we are admonished, first, that in this world we labour aboue all things to be reconciled to God in Christ, to get our sinnes pardoned, to beleeue and imbrace his holy word, and vnlesse we attaine hereunto in this life, we shall wayle eternallie; for when the last day is co[illegible: 1 letter]e, there is no hope of help, no way to escape, no time of grace to repe[illegible: 2 letters]. Remember the foolish virgins that sought for oyle, when it was too late, and knocked when the doores were shut, Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ, then shall we enioy the same eternally: yea, at this dreadfull day to all the wicked, we shall lift vp our heads, and our harts, when wee shall see Christ comming to our full redemption, all teares shall bee wiped from our eyes, when the wicked shall crie and houle, woe and alas for euermore. The diuell knowing the worth of this admonition, will labour by all meanes to keepe it from our hearts. But this shall bee our wisedome, betime to sue for grace, and so shall wee defeat Sathan, and preuent eternall wailing.

Secondly, here see what an euill conscience is: It lieth asleep here while a man liues, and neuer troubleth him, and so it may do in death also: but in the last day when he shall see his Iudge with his eies, then it will stirre, it will torment him, it will attach, accuse, and condemne him, it will lay to his charge all his sinnes, his contempt of Christ and his word, his vnbeleefe in the time of grace; and then it will breake his heart, being as good as a thousand witnesses to condemne him.

This should cause all men to labour to get a good conscience, washed and purged in the bloud of Christ, which will not suffer vs to lie in any one sinne; and vpon our repentance will assure vs we be in the fauour of God: Which if it do in this life, then will it neuer make vs to waile at the last day, but it will excuse vs, and make vs looke vp to our redeemer, and to reioyce in him. But take heed when thy conscience lieth asleepe, and accuseth not for thy sinnes, no not at death; that is an euill conscience which will awake at the day of iudgement to torment and condemne thee.

V. point. The meanes whereby hee confirmeth the certaintie of the second comming of Christ; that is, by a double note of asseueration: Euen so, Amen. One of these is taken from the Greeks, Euen so, the second from the Hebrews, Amen: being both as much as Amen, Amen, or verily, verily. In which phrase Saint Iohn teacheth vs, how to confirme the things we auouch. There bee three wayes wherby a thing may be auouched: First, by a simple and bare affirmation, or negation: Secondly, by an earnest asseueration: Thirdly, by an oath. Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming, saying, He commeth, euen so, Amen; that is, certainly and without all doubt it is so. Hereby teaching vs, first, that an asseueration must not be vsed, but only when the matter in hand is of great weight and moment. Here then we see that wretched is their practise, who vse to bind euerie word with an oath; which is a degree aboue this asseueration. Yea, they also are here iustly reprooued, who in their ordinarie communication haue euer in their mouth some weightie asseueration. Our sauiour often vseth these words of asseueration, yet onely in matters of weight and moment, and when the hearers were to be moued to greater attention, and their hearts were to bee more fully setled in some truth of great importance.

Secondly, by these asseuerations Iohn would teach vs to hold against the practise of Atheists, that the comming of Christ is most certaine and vndoubted. Which thing we should more seriously obserue; because in our corrupt nature there is bred this false persuasion, That either wee shall not bee summoned to iudgement; or else, that Christs comming is farre off: like to the euill seruant, who saith, My maister deferres his comming: which euill seruant by nature is euerie one of vs.

Thirdly, hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God: namely, to desire and long after vnfainedly the second comming of Christ to iudgement: for as these words be an asseueration, so withall they containe a most earnest desire: Euen so, Amen, as if he should say by way of answer to the proclaiming of his comming, Lord grant it be so, yea Lord, let it be so. Hence it is that Saint Paule describes all those, who must receiue the crowne of righteousnesse, by this propertie, that they loue his appearing, 2. Tim. 4.8. As for the vngodly it is not so with them, they (being not iustified nor sanctified, and so not reconciled to God in Christ) cannot loue this appearing. Nay they could wish with all their heart there were no hell, nor last iudgement. And by this one note we may well iudge of our estates; for if from our hearts we desire and long for this second comming to iudgement, and wish he would come Reuel 22.[illegible: 1 letter]0. quickly, then it is a certaine token and signe we bee reconciled to God in Christ, and shall receiue the crowne of righteousnesse. But if as yet wee feele not this longing and hungering desire in vs, then we must suspect our selues, and labour euery day to feele it: for it is the desire of the saints to say, Reue. 6.10▪ How long Lord. And with Iohn, Euen so, Amen.

Verse 8. I am Alpha and Omega, the beginning and the end (sayth the Lord) which i[illegible: 1 letter] which was, and which is to come, euen the Almightie.

After Saint Iohn had described Christ at large in the former verses: he bringeth him in speaking of himselfe by a figure, as may appeare by this clause (saith the Lord.)

The end and scope of these words in this verse is to confirme that which was before spoken of Christ, being a proofe and reason thereof, after this manner to be conceiued. He which is the beginning and the end of all, &c. he is sufficient to be a king, priest, and prophet to the Church, and is both able and willing to bestow on them all blessings which serue for their good. The first part of this argument is omitted, the second part is contained in this eight verse: But I am the beginning, and the end; and therefore I am sufficient, &c.

In this eight verse are three points concerning Christ. First, he is the beginning and the end. Secondly, he is, was, and is to come. Thirdly, he is Almightie. For the first: that Christ is the beginning, and the end, Saint Iohn expresseth by a comparison taken from the Greeke alphabet: and it standeth thus. As in the A, B, C, of the Grecians, Alpha is the first letter, and therefore the beginning of all the letters; and Omega is the last, and therefore the end of all the letters. So (saith Christ) am I the beginning of all things that are; and the end of all things. The first part of this similitude is in these words, I am Alpha and Omega; that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.

From this and such like manner of speaking, the Papists gather that it is lawfull to worshippe God in a strange language. And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue. But their collection is friuolous: For though the vnlearned English man know not what Alpha and Omega is: yet the Churches to whome this booke was written, being Grecians knew generally what was meant hereby.

Againe, though the spirit of God vseth here and there a strange word or phrase; yet we may not follow that practise in the whole seruice and worship of God, whereby neither the word, nor prayer should be vnderstood of the people, as the Papists do.

I am the beginning, Christ is sayd to bee the beginning for two causes. First, because he was the verie first of all things: there was nothing before him; he had [illegible: 1 letter] being when all creatures were not; then was he the same that he is now: and for this saith Saint Iohn Chap. 1. vers. 1. In the beginning was the word, that is, the sonne of God, he had his beeing, and subsisting when all other creatures wanted it, and began to be.

This proueth the eternitie of Christ, because hee had his being before any creature; he was a substance and essence begotten of the father before all worlds, not created as other creatures are, or made of any other.

Secondly, he is called the beginning; because he giueth a beginning to al creatures: For all things which were created and had a being, were created by him, and had their being from him. So saith the Apostle, All things are from him, and for him, Colos. 1.16. And hence we learne, that when we go about any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning, and proceeding to all things. And without his helpe we cannot haue in any thing good successe.

Secondly, the same Christ is the end of all things, and that for two causes: First, because he is the last of all things, and after him is nothing in subsisting, and being: for all creatures if they were left to themselues would come to nothing. And whereas some creatures be eternall, it is not of themselues, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remaine the same he was for euer, namely, the eternall sonne, and word of the father. This then should make vs with full purpose of heart to cleaue vnto Christ in all things, if wee would enioy eternall happinesse: for without him is nothing but changing; and vnlesse wee haue our stablenesse from him, wee cannot but come to an end.

Secondly, hee is the end; because all things in heauen and earth were made to serue him: For him were all things created, Coloss. 1.16. that is, to serue for his glory and prayse.

The second thing here said of Christ is this, Which is, was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the father. The meaning is, that Christ is in presence a perfect substance, and essence or being; subsisting in, by, and from himselfe, and such a substance hee was in time past, from all eternitie: and such as shall continue in time to come for euermore.

Hence we learne three things. First, That the second person in the Trinitie is consubstantiall with the father, that is, of one and the same substance and nature with him. The reason is, because there can be but one only substance or essence, which hath being in and by it selfe, and from it selfe alone: neither can we conceiue how there should be two, or more, but onely one; as there cannot bee two eternals, or two infinits, two omnipotents and absolute lords, which haue nothing one of another. Now in the fourth verse it is said of the father, That he is a substance of himselfe, in himselfe, and from himselfe alone. And here the selfesame thing is said of the second person, the sonne. And, therefore hee is of the very same substance with the father: for though they bee distinct persons in the godhead, yet they haue but one and the same substance, one and the same diuine nature, and Godhead.

Secondly, hence we may gather. That Christ is God of himselfe ▪ because as the [illegible: 2 letters] ther is, [non-Latin text not transcribed]. was, and shall bee; so the sonne i[illegible: 1 letter], was, and shall be; and that in the same respects: So that as the father is God of himselfe, and from none other, so the son is God of himselfe, and from none other. Indeed as he is the sonne, the second person, so hee is of the father, and hath his being from him by eternall generation: but as hee is God, hee is consubstantiall with the father, and coequall with him, and hath his essence of, and in himselfe alone. And the same is to bee affirmed of the holy ghost; as he is the third person, he proceeds from the father and the son, but as hee is God, hee is of himselfe, and from none other.

Thirdly, hence we learn, That Christ is coeternall with the father, being euerlasting as the father is, and euery way coequall, hauing the same attributes of the godhead that the father hath.

The third point touching Christ is, That he is the Almightie. There is in God, and so in Christ, a double power: First, a Potentiall; secondly, an Actuall power. Potentiall is that, whereby hee can doe many things, moe than euer hee did, or will doe: as hee could raise children to Abraham of the stones, but he would not: hee could▪ haue deliuered Christ from death▪ but hee would not. Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally, but rather of his actuall power, whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth, willeth or promiseth.

From this omnipotencie of Christ ariseth a double comfort to his church: First, That whatsoeuer hee hath promised in his Gospell, is yea, and Amen: that is, shall bee brought to passe effectually without stop and let, as assuredly as hee promised it. Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting; euery one whereof, shall in due time bee done to euery true beleeuer, which is a singular comfort to them; for all men and Angels cannot giue one of these to any one man: but Christ hee is omnipotent, and he both can and will effect them all to his elect.

The second comfort: that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life: hee can defend and guard her against all the furie and malice of Sathan, and all her enemies: hee is aboue them, and can bridle their might when and how he pleaseth.

Hence also, that Christ is Almightie, we are taught two duties. First, vnder the crosse, and in tribulation to humble our selues vnder his mightie hand▪ for it is he which correcteth vs, who is almighty, able to do what he list, and more than he will, resistance or repining will doe vs no good. Secondly, this should mooue vs to performe heartie obedience vnto Christ in all things, both in our generall and particular callings to walke vprightly before him: for he is Almightie, & seeth whether we walke sincerely before him, or not, if wee doe not, hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him, because he is Almightie, able to correct and destroy those which refuse to obey him, Genes. 17.1.

Vers. 9. I Iohn, euen your brother, and compa[illegible: 2 letters]on in tribulation, and in the kingdome and patience of Iesus Christ, was in the [illegible: 1 letter]sle called [illegible: 1 word] for the word of God, and for the witnessing of Iesus Christ.

Hetherto wee haue entreated of the Preface of this booke, containing the title and inscription thereof. Now from this ninth verse, to the end of the third chapter, is contained one of those seuen visions which were shewed vnto Iohn, and are set downe in this booke. In this first vision two things are to bee noted: first, the circumstances; secondly, the parts thereof. The circumstances in the ninth and tenth verses: the parts from thence to the end of the third chapter.

The circumstances of this vision are foure: first, the person to whom this vision was shewed, namely, Iohn: The second, the place where, at Pa[illegible: 1 letter]mos: The third, the manner how it is propounded, It was deliuered to him being [illegible: 1 span] the spirit: The fourth, the time when, on the Lords day.

For the first: Iohn is the person to whom this vision befell; who doth therfore name himselfe, to shew, that it was giuen him of the Lord: for as the Lord hath his visions and re[illegible: 1 letter]elations (as hath beene sayd) so the diuell hath his:Vers. 1. but they may bee distinguished by the persons to whom they be giuen. God giueth his visions not to all men, but vnto those which are most [illegible: 1 letter]it for them; such as bee most holy men for life, endued with exceeding gifts of God, a[illegible: 1 letter]knowledge, wisdome, constancie, zeale, pietie, and religion. So in the old testament hee deliuered not them to all, [illegible: 1 span] his seruants the Prophets, men of singular gifts and graces, and of exceeding holinesse & pietie. Indeed the Lord reuealed some particular things by wicked men, as by Balaam and Caypha[illegible: 1 letter], but they neuer knew what those things meant which were shewed vnto them. It is a propertie belonging to the seruants of God, to receiue a vision, and to know the same to their comfort. And for both these was Iohn throughly qualified, he was a man of exceeding holinesse of life (for Christ loued him) and of singular and rare gifts, full of zeale, loue, and pietie, and also had the knowledge of this vision made knowne vnto him. But the diuel maketh no such choise, his visions befall men which are Heretickes, wicked notorious sinners, who haue no such rare and speciall gifts as the other haue: so that wee must esteeme of this, as a singular gift of God to his owne Apostle S. Iohn.

Now Iohn hauing named himselfe to bee the receiuer of this vision: for the greater credit hereof, he describes himselfe by two modest tearmes: First, A brother: secondly, A companion: First, hee cals himselfe, their brother; that is, of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie, whereof God the father is head and house-holder, Iesus Christ is the [illegible: 1 letter]lder brother, and all beleeuers are fellow brethren in and by Christ, being by faith the adopted sonnes of God, members of that familie, and brethren [illegible: 1 word] to other.

By this title (your brother) first hee setteth out his humility, and great modesty. For hee was a man at that time aboue all men which liue[illegible: 1 letter], in reg[illegible: 1 letter]rd of his gifts and holinesse of life▪ hee was the last Apostle, and had Apostolicall authoritie, b[illegible: 1 letter]ing a most ze[illegible: 1 letter]lous and constant professour, yet hee calleth himselfe a brother to [illegible: 1 span] himselfe but equall with them, though they were farre inferior to him. And so should we esteeme better of our brethren than of our selues, and make our selues inferiour to them.

Secondly, by this title we see he had his heart full of brotherly loue to all the members of the church of Christ, he loued them as brethren. So we are bound to loue all men, euen our enemies, as they be of the same flesh with vs, but those that bee of the same faith and religion with vs, to these especially should wee shew our loue and affection. So Paule sayth to the christian Romans, He affectioned to loue one another with brotherly loue, Rom. 12.10. And great reason: for beleeuers are linked each to other with the neerest bond, they haue the same father, which is God, the same redeemer, the same faith, hope, baptisme, and the same benefit by Iesus Christ, his death and obedience.

But this dutie is not practised; there be that call themselues brethren, who (as Isay saith) hate them that tremble at the word; Isay 66.5. and mocke them euen for the profession of the same religion, whereby they thinke to be saued. If any seeme to make more conscience of their wayes than others, they are reuiled and hated for the name of Christ; which ought not to bee, for among all true Christians should bee brotherly loue.

The second title, Companion, or copartner in three things▪ in tribulations, in the kingdome, and in the patience of Christ. He cals himselfe Copartner with [illegible: 1 word] in tribulations for two causus. First, because at that time when hee wrote this vision▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom[illegible: 2 letters]ian, about fourescore or an hundred years after Christ[illegible: 1 letter] who banished him into [illegible: 1 word]: where he was not vnmindful of the afflictions of the church whereof he was a member: and therefore cals himselfe a partner with them in affliction.

By which he shews what is that state of Gods church in this world, namely, to be vnder the crosse: and the members thereof must not bee companions of peace and ease, but copartners in affliction and tribulation. And therefore Christ teacheth those which will bee his Disciples these lessons. First, to deny themselues, to take vp his crosse daily and to follow him. And because of this estate, the church in this world is called The Militant Church, being in continuall fight against the diuell and his instruments. The consideration whereof is of speciall vse: For we in this land haue had peace and quietnes for many yeares without persecution, which wee must acknowledge for a speciall blessing vouchsafed to vs for this end, that now in the time of peace wee might prepare our selues against the day of triall. For seeing the estate of the church is to bee vnder afflictions; wee are all in duty bound to waite continually when God will call vs out to suffer for his sake. No man can define the time, or the manner of our triall▪ but yet that it will come we must resolue; because of the vsuall estate of the church. God hath for a long time sent foorth labourers into his haruest, whereby no doubt many sheaues are gathered into the Lords barne. Now after this long gathering there will come a day of [illegible: 4 letters]ing▪ The Lord will take into his hand the [illegible: 1 word] of affliction, and put it into his corne, and thereby try the chaffe from the wheat. It stands vs therfore in hand to prepare our selues in this time of peac[illegible: 1 letter], that wee may bee found good corne in the Lords sieue, and not chaffe, which must be cast into vnquenchable fire.

Secondly, he cals himselfe their copartner in afflictions: because his pitifull heart was moued with the bowels of compassion, towards all his fellow members, when he remembred their persecution, and affliction vnder the cruell tyrant Domitian. And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ: seeing they bee our fellow members, wee should haue a fellow-feeling with them, weeping with them that weepe, and shew our compassion in pittying them. If the foote be pricked, the head stoopes, the eye beholds and lookes on it, the finger puls it out, the hand applies the plaister, the other foote is readie to runne for helpe, the tongue to aske for counsell, & all the members are readie to affoord their mutuall helpe in pi[illegible: 1 letter]tie and fellow-feeling: so when any members of the church suffer affliction, be pricked with persecution for Christs cause; then should we as members of the same body, be readie to do all the helpe wee can to them, especially in shewing our fellow-feeling with them.

The second thing wherein he is this copartner is, in the kingdome of Christ, that is, the kingdome of heauen. Where obserue that he placeth fellowship in affliction, before companion in the kingdome: to giue vs to vnderstand, that through afflictions & crosses for Christs sake, is the readie way to the kingdome. It is that way which is beaten and troden by the Prophets, Apostles, and the Saints of God: as the Apostle saith, Act. 14.12. th[illegible: 1 letter]ough manifold tribulations we must enter into heauen. And, this 2. Cor. 4.[illegible: 1 letter]7 momentarie affliction causeth to vs an inf[illegible: 2 letters]it weight of glorie; not by deseruing it, but by shewing the plain way thither. Wherby we are taught not to thinke it hard, when trials do befal vs, but rather to count it a good thing, yea exceeding great gladnesse, when any affliction doth befall vs for Christs sake: for herby we are brought like wandring sheep into that beatē path which leadeth to heauen.Iam. 1.2. Nay, we must rather maruell when we professe the Gospell, and haue no affliction; then we may Heb. 12.8. feare wee be out of the way, seeing the Lord afflicts euerie child which is his.

Thirdly, hee is Copartner in patience: which he addeth, because it is a most worthie vertue, whereby wee are made able to perseuer in affliction till we come to heauen. Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vs go on till wee come thither. Whatsoeuer things are written, are written for our learning, that we through patience, & comfort in the Scriptures might haue hope, Rom. 15.4. Where true hope to come to heauen is obtained by patience, which maketh a beleeuer to go on in suffering till he come to life eternall. There is much fruit in the good ground,Math. 1[illegible: 1 letter]. but not broght forth without patiēce, & the true beleeuer is saued by hope in this world, yet cānot come to heauē without patiēce, Ia. 5. for therby he must possesse his s[illegible: 1 letter]ule.

Now because men will say, patience is an hard matter, and so are discouraged from seeking for it; therefore to set an edge on ther desire, he addes, It is the patience of Christ: and it is so called, either because he commands it, or because it is his gift, and commeth from the spirit of Christ; or chiefly because hee himselfe suffereth in his members, and as their miserie and suffering is his, so is their patience. The consideration whereof is a singular motiue to enduce euery child of God to patience, in bearing the crosse for Christ his sake: for they haue Christ their fellow sufferer, he takes part with them, and puts vnder his shoulder: Who would not then be content to suffer with patience? And thus much of the branches of his fellowship seuerally.

Now consider them ioyntly, and they containe a notable description of the communion of saints, which is a speciall article of our faith, standing in three things: In tribulation, In the kingdome of heauen, And in patience. And marke well, that this communion begins in tribulation, therein we must be partners, and that with patience, before wee come to haue fellowship in the kingdome of heauen. That man therefore that hath afflictions layd on him, must beare them patiently; and when the members of Christ are vnder the crosse, hee must in tender compassion be touched with their miseries: and when he doth truly feele in his heart this Christian patience and compassion, then may he assure himselfe he is entred into this communion, and shall vndoubtedly with all saints be partaker of the ioyes of heauen. But if patience and compassion bee wanting, wee persuade our selues in vaine of this communion: and therefore let vs striue against impatience, and against the deadnesse and hardnesse of our hearts▪ that we may neither murmur against God in our owne afflictions, nor ye[illegible: 1 letter] want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person.

Was in the Isle called Patmos. In these words is the second circumstance, namely, the place where this vision [illegible: 1 word] giuen to Iohn. This Patmos is one of those Islands, which the Geographer[illegible: 1 letter] call Sporades, lying in the West part of [illegible: 1 word] the lesse, neere to the churches to whom Iohn writ, and by the sea commonly called the Eg[illegible: 2 letters]n sea. This Island was a small, base, and poore Island, little or neuer a whit inhabited.

Saint Iohn had his vision not at Ierusalem, at Antioch, or Rome, but in Patmos, a base, poore, and little inhabited Island. By this we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence, and our fellowship with him, hee doth as well manifest himselfe to Iohn by this vision in Patmos, as to other his Prophets and Apostles in Ierusalem the holy citie. In the old Testament there was difference of places, in regard of Gods solemne worship and presence; as the Lord shewed his presence, and tied his worship especially to his Tabernacle and Temple at Ierusalem. This Daniell sheweth by his gesture in prayer:Dan. 6. for being in captiuity, when he prayed in his chamber, He opened the window which was towards the Temple at Ierusalem, and turned his face thitherward. But now in the new Testament, that difference of place is abolished in respect of Gods worship. And therefore Paule willeth, That men pray euery where, 1. Tim. 2.8. lifting vp pure hands vnto God: and so for all the duties of religion wee must thinke the like.

I. Then away with Popish pilgrimage to churches and chappels of Saints, The Vse. or to their reliques. This is meere superstition: for God is present euery where, and a man that will worship God in spirit and truth, may haue fellowship with him in one place as well as another.

II. Also this may serue to correct a false conceit which many haue of our churches and chappels: for when they come to a dwelling house, they thinke it not their dutie, there to humble themselues, to kneele downe, and call vpon God: but if they come into a church or chappell neuer so often, vpon ordinarie affaires they fall downe to prayer. The reason is, because they thinke these places bee more holy, and God more present there, and they shall sooner be heard in them than in their common houses: which is vntrue: for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence: the dwelling house is as holy as the church. Indeed churches must bee maintained, because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer: for which time all due reuerence must be obserued in them: but we must not think that they are more holy than other places.

More particularly, in this circumstance of place note two things: First, by what meanes Saint Iohn came thither: Secondly, to what end, and for what cause. The meanes was banishment by the emperour Domitian: the cause was, for the word of God.

For the first, hee came and abode in Patmos, being banished thither for the Gospels sake. In this his banishment consider many excellent things: First, Saint Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell, and a famous founder of the church of God, and chiefe pillar thereof in those dayes when he wrot this booke: and for this cause most hated of the cruell persecutor Domitian, and of the Romanes. And yet obserue, That whereas many other true Christians were put to the sword, S. Iohn is not, but escapeth by banishment. The cause of this was Gods speciall prouidence, by which hee reserued him for the benefit of the church, that hee might receiue this Reuelation, and commit it to writing, for the perpetuall good of all his children. And so though Domitian was a cruell tyrant, and wanted no malice towards Iohn, yet hee could not kill him. God ouerruled him, that he did but banish him, and that into such an Island, wherein he might quietly receiue these visions, and pen the same for the good of the church. By this wee see the great care and prouidence of God ouer his church, that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors, that they cannot for their hearts do any thing, but that which serueth for Gods glory, and the good of his church, though they intend the contrary. For Domitian intended onely the hurt of Iohn, yet see, by his banishment into that Isle, he had fit place to receiue these visions for the good of the church. So in the death of Christ, the Iewes and Gentiles, and all the people banded themselues together, to put Christ to death, and the diuell he laboured to stirre them on to practise their intended malice. Yet the ouerruling power of God, who bringeth light out of darkenesse, directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was, euen the redemption of mankind. So Iosephs brethren intended no such deliuerance as God wrought by him, in selling their brother. This consideration should comfort all Gods children in the time of any outward distresse, euen the remembrance of Gods ouerruling hand.

Secondly, in that Iohn went into banishment, when it was so appointed, wee learne, That when we are oppressed and persecuted by tyrants for Christs sake, we must not make resistance, or offer violence, but suffer all iniuries with patience: Pr[illegible: 1 letter]ce[illegible: 1 letter] & lachrima, [illegible: 1 word] Christianorum for as one sayth truly, The Christians weapons in persecution, are onely prayers and teares. And Saint Iohn often in this booke addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints; shewing that patience must be the complete armour against all our bloodie enemies.

Thirdly, here also obserue, That Iohn came into this Island, not of his own accord, as chusing a solitarie life to bee the most happie state of perfection; but by violence and constraint. For if hee had come into it voluntarily, being little or not inhabited, hee could not haue done the duty of his Apostleship in preaching the Gospell, and laying the foundations of the church. This then confuteth the Monkish life, which is no life of holy perfection (as Papists call it) but of glorious superstition and slat impietie before God: for hereby they forsake their callings, and vtterly disable themselues to do those duties which God requireth of them in church, commonwealth, or familie.

Fourthly, whereas Iohn being banished, receiued his visions in a barren and base desolate place: we see, that those which honour God shall be honoured of God, euen then when men seeke most to disgrace them: for what greater disgrace could they haue put vpon Iohn, than to banish him into so base an Island? Yet because it was for Gods glory, euen there doth the Lord appeare vnto him, and honour him much in reuealing vnto him these visions. So when Ioseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all. The same may bee sayd of Daniell in Babylon, whom God did most aduance, when his enemies sought his greatest ruine: and the same is true of all Gods children, Them which honour God will he honour.

II. point. The cause for which hee came into this Isle, is expresly set downe, for the word of God: that is, because he was a publisher and preacher of the word of God: for the performance of which dutie he was banished. By which wee may note, That all naturall men (as Domitian and his court, and all the Gentiles, without Gods speciall calling) doe beare a deadly hatred towards Gods word. For S. Iohn was a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God; yet is hated, nay banished, not for his owne cause, but for the word of God. This hatred hath appeared in the heathen emperours, by their bloudie persecutions against the preachers and professors of this word: and yet though men hate it naturally, the same word winneth them, and taketh place in their hearts for their conuersion, and causeth them to loue it: so as successiuely it hath beene spread ouer all the world. Which shews against the Atheist, That the word taught by the Prophets and Apostles, is indeed the true word of God, not the inuention of man: for mans word being hated, cannot win vnto it him which hateth it: but the word of God preuaileth by grace in the hearts of those who hate it by nature, which it could not doe, vnlesse there were in it some diuine power.

Againe, seeing Iohn was banished for Gods word, all ministers are to cast their accounts, and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it selfe, for the Gospels sake, if they will be faithfull. For that which befell the principall founders and chiefe builders of the church, cannot bee auoided of them which are ordinary ministers, if they will be faithfull. Christ acquainteth his disciples with this, telling them,Luke 6.26. That they are euen accursed, when all men speake well of them. Let none therefore thinke it strange at this day, if for well doing, they heare and receiue euill: nay, let them feare the curse, when all men prayse them.

And for the witnessing of Iesus Christ. Here Iohn doth note more specially the cause of his banishment, to wit, for testifying the hystorie and doctrine of the gospell, the summe whereof is this, That Iesus Christ, the sonne of Marie, is the sonne of God, and redeemer of all that beleeue in him to the iustification of life. This testimonie S. Iohn puts downe, to giue vs to vnderstand, what part of Gods word that is, which is most hated of the world: and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospell of Iesus Christ especially: for the law is in part naturall, but the gospell is supernaturall, and to mans reason absurd; for the preaching whereof, men in all ages haue been persecuted. The reason hereof is this, God in the beginning made a couenant with man, promising, That the seede of the woman should breake the serpents head. Gen. 3. Now the gospell is that glad tidings, wherein is declared, that this promised seede is come; who hath indeede bruised the head of the serpent. Hereupon the diuell maligneth the gospel aboue all parts of Gods word, and accordingly hath laboured by al meanes to suppresse the same; partly by persecution, as hee did in the first three hundred yeares after Christ; and partly by bringing into the church damnable heresies, which did destroy the gospell by deprauing the natures and offices of Christ, when by outward violence he could not preuaile.

Now seeing the diuell and his instruments doe thus hate the gospell, and labour to extinguish it: we on the contrarie must labour to know, and to beleeue to loue and embrace the gospell, that so we may vphold and maintaine the same.

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.

Verse 11. Saying, I am Alpha and Omega, the first and the last: and that which thou seest write in a booke, and send it vnto the seuen Churches, which are in Asia, vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardai, and vnto Philadelphia, and vnto Laodicea.

These words containe the third description of this voice, whereby Iohns heart was prepared, touching the substance and matter which was vttered: which consisteth in two things. The first is a testimonie in these words: I am Alpha, and Omega, the first and the last. The second a commaundement in the wordes following: That which thou seest write, and send &c.

I. Touching the testimonie, the substance thereof is set downe in the eight verse, where the words were handled, and the meaning shewed. They do serue directly to proue the Godhead, and eternitie of Christ, which Christ himselfe doth here auouch, to giue vnto Iohn, and vnto the Church full assurance, that the things now vttered and deliuered, were from God: for saying, I am Alpha and Omega, the first and the last, it is as much as if he had said: I which speake vnto thee am God, and therefore the things I deliuer, are from God.

In this testimonie note Gods speciall care in regard of his truth, hee doth not content himselfe with reuealing his will vnto his Church; but more specially his care is, to certifie the Church of the truth thereof, that it is indeed from God. This hath beene Gods care from the beginning: When Peter receiued a vision from God, withallAct. [illegible: 1 letter]0 19 Gods spirit assured him, that the things reuealed therein were certen & sure. And so when Christ preached the will of his father among men, hee did withall worke strange miracles, to confirme and seale vp the truth of his doctrine, that it was from God.

This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture. The Vse. They hold the Scripture to bee certen in it selfe, but not vnto men, till the Church giue testimonie thereunto. But this is false: for God euer had this care ouer his Church, not onely to reueale his will vnto them, but also to vse meanes for the assurance of their consciences, that that which was reuealed was his vndoubted and perfect will. And therefore the word of God is certen, and euer was, not onely in it selfe, b[illegible: 1 letter]t to the consciences of beleeuers, and that without the testimonie of the church: and so should bee, through the testimonie of the church should neuer come thereunto.

Secondly, hereby are confuted many carnall men, who will be of no religion; because (say they) there is no certainetie in the matters of religion: mens opinions therein are so diuers, that so many men, so many minds almost, and no man can tell who speakes the truth. Answ. It may be that men in sundry matters hold sundry priuat opinions: yet in the church of God, all the true members of Christ hold the same opinions touching the foundation of religion. But let it bee graunted, That all men on earth were of diuers opinions touching matters of religion, should religion therefore bee vncertaine? God forbid. For religion is certaine vnto men, by the meanes that God hath appointed to certifie the conscience of the truth thereof, and thereby might men come to the truth and certaineti[illegible: 1 letter] of religion taught by the Prophets and Apostles, though all men in the world were of diuers opinions touching the same: Thus much of the Testimonie.

II. point. The commaundement giuen to Iohn is in these words: That which thou seest write in a booke, and send it to the seuen Churches which are in Asia. This commaundement hath two parts: First, To write the things seene in a booke: secondly, to send the booke to the seuen churches here named. And both these must Iohn do, being now disabled by his exile to preach these things vnto them personally, for these causes. First, that these churches might be edified in the faith, and strengthened in these most grieuous times of persecution. Secondly, that they might become keepers of this booke for the good of others: for the church of God is the pillar of truth: not onely, for that it publisheth Gods truth: but also because it keepeth it, and giueth testimonie therunto.

In this commaundement note sundry things. First, that the word of God, written and penned by the hand of man, is a notable helpe to the church of God, and a worthy meanes to edifie the same, els Christ would neuer haue commaunded Iohn to haue written these visions, and sent them to the Churches. Which serueth to confute the blind Papists, which say the word written is but an inkie letter, and a nose of waxe; because the sence thereof may be turned euery way as man will. This also confuteth the Anabaptists, which so much magnifie their Reuelations, and make no account of the word written. If the Lord had thought it best, hee would haue taught these churches by reuelations: but they must learne by the word written.

Secondly, that the reading of Gods word either publickly or priuately, is an ordinance of God: for the Lord commaunding Iohn to write this booke, and send it to the churches, hereby implieth, that they must reade the same as they did other bookes of Scripture. The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church, whereby ordinarily iustifying faith is wrought in the heart: and yet reading must haue his due reuerence, as a meanes to confirme, and encrease true knowledge, faith, and repentance, where it is begun.

Thirdly, here note, that a man may be vnder the crosse, and in persecution, and yet remaine in the speciall fauor of God: for this banishment into such a desart place, was vnto Iohn a grieuous crosse: and yet the Lord vouchsafed there to reueale himselfe vnto him, and to make him the penman of this booke. Which honour hee vouchsafeth not to all, but to them that are most dear vnto him. Which thing each one should carefully obserue: for our nature is so corrupt, that when wee are vnder the crosse, it would persuade vs, we are cast out of the loue and fauour of God.

In the end of the verse, the seauen Churches, Ephesus, Smyrna, and the rest are named. Which seuen places, were seuen famous cities in Asia, wherein were planted the most famous churches that were in those parts, and for their excellencie are they named. And thus much for the meanes of Iohns preparation: Now follow the parts thereof, which are two: first is hearing, folded vp with the former meanes: And I heard a voyce. Second is Turning of himselfe, to see the partie that spake vnto him in these words.

Verse. 12. Then I turned backe to see the voice which spake with me: and when I was turned, I saw seuen golden candlestickes.

That is, so soone as I heard this sudden and mightie voice, I turned my selfe to see who it was that vttered the same. In this behauiour of Iohn we are to learne our dutie: so to dispose our hearts towards God in the receiuing of his word, as Iohn disposeth himselfe towards Christ in the receiuing of this vision. So soone as the voice spake, Iohn hearkened, and because the sound thereof came behind him, he turned himselfe to looke on him that vttered it. Euen so must we doe, we are by nature strangers with God, slow to heare when hee speaketh, and readie to turne our hearts from God, when we heare. Therefore when God speaketh vnto vs in the ministerie of his word, we must hearken: And though we bee going another way, yet wee must turne our selues from our euill wayes, and encline our hearts to his voice, that we may haue fellowship with him. Saint Iohn had not seene this maruellous vision, vnlesse hee had turned himselfe to behold him that spoke. No more shall wee at any time feele true fellowship with the Lord, vnlesse we turne our hearts vnto his word, and that betimes, while he speaketh vnto vs in the ministerie thereof.

Thus much for the first part of the vision, viz. the entrance thereunto. The second part it the matter and substance of the vision; containing a most worthie representation of Christ in his maiestie, as he is the Prophet, King, and Priest of his church: set downe at large by a description of Christ, continuing from this twelfth verse vnto the end of the third chapter; wherein Iohn sheweth what hee receiued of Christ, partly by hearing, and partly by seeing. And first he beginneth his description of Christ, as hee saw him represented in vision: and so describeth him by two arguments. First by the place where he saw him: Secondly, by his forme and figure wherein he appeared.

I. For the place, Iohn saw him in the middest of the seuen golden candlesticks. These seuen candlestickes here seene, are the seuen Churches of Asia: the particular churches of God, being compared to candlesticks, as Christ expoundeth himselfe, vers. 20. Now the particular congregations of Gods church bee called candlestickes, for that resemblance which is between them. For as the candlesticks serue to bear vp and hold forth the light that is set therein: so the particular churches of God on earth, they beare vp and shew forth the light of the gospell vnto the whole world, partly in the ministerie of the world, and partly in the profession of the faith of Christ.

From hence sundry things are to bee learned: first obserue, that the churches are rather called candlestickes than candles; To giue vs to vnderstand, that they haue no light of themselues, or from themselues, but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word, and profession of the faith: for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word.

Secondly, hence euery one that professeth himselfe to be a true member of Gods church, must learne his duty, which is earnestly to labour to become a shining and burning candle. Indeed this principally concernes the ministers of the church: and therefore Iohn Baptist is called a burning and shining light, Iohn 5. vers. 35. but yet it must also bee verefied of euery member thereof, as Saint Paule commaundeth: Philip. 2.15, 16. Shine (sayth hee) as lights in the world, in the middest of a naughtie and c[illegible: 2 letters]oked nation: holding forth the doctrine of life, that is, the gospell. Quest. How shall euery member of the church become a burning light? Answ. First, hee must haue his mind enlightened in the knowledge of Gods will and word: and then as a candlesticke hold out and send forth the bea[illegible: 1 letter]es thereof to others; partly by teaching within the compasse of his calling, and partly by example of an honest and blamelesse life and conuersation. Thus we should doe, if wee would be answerable to our profession. And to induce vs hereunto, let vs obserue the reasons following.

First, it is Gods commandement, Shine as lights (sayth S. Paule) in the world, Philip. 2.15. And, walke as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderfull great. For by godly instruction in our places, and by answerable obedience in our liues we win many to the Lord: shewing forth such lights, whereby others may walke in this darke world to the kingdome of heauen, which is a most blessed light. In the Winter season, men thinke they doe others great pleasure, if in the night they hang forth a light to guide passengers a little way in an earthly walke. What a blessed thing then is this, that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death, and to walke in the pathes of righteousnesse to eternall life? But on the contrarie, when men liue in Gods church like candles put out by reason of the blindnesse of their minds, and the badnesse of their liues; hence commeth great hurt and danger to others with whom they liue: for they lead others that depend vpon them to the pit of destruction, especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life. For as in an hauen towne, if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell, he doth as much as in him lieth cast away all the ships that are comming neere the shore, by causing them to run on rockes and sands: euen so they that should giue light in the church, if they giue either no light, or false light to such as depend vpon them who are sayling in the sea of this sinfull world, hereby they lead and direct them to a wrong hauen, and instead of heauen bring their soules to eternall perdition: which must terrifie vs from ignorance and euill workes, and make vs labour to shine as lights in this world by good instruction and godly conuersation. Third reason. Consider the fearefull iudgments of God against such as liue in his church as members thereof, and yet giue no light: they doe incurre the fearefull wrath of Christ. In the Temple, the keeping of the lampes and lights belonged to the priest, and therefore he had his snuffers, and other instruments to trim the same: which notably figured the dutie of Christ in the Church of the new Testament: for hee is our high priest, who looketh to euery light in the Sanctuarie, that is, to euery member of his church, who ought to shine as a lampe; and when they burne but dimly and darke, he hath his snuffers to trim them, and make them giue a better light, both by godly life and good instruction. But when hee hath snuffed them againe and againe, if still they burne darke and dim, and giue either no light, or else a false light, then surely he will either cast them out of the Temple, or else tread them vnder his feete. Wee graunt this libertie to euery gouernour, when hee hath light vp candles for his familie, if any of them will not burne clearely, he may snuffe it; if that will not serue, hee may cast it into the fire, and set another in it place. And shall wee denie to Christ Iesus the like authoritie in his Church, which is his house, ouer men and women, who ought to shine as lights? God forbid. The Minister therefore in his place, and euery other Christian in the compasse of his calling must labour to bee a shining candle, both for knowledge and godly life before all the world, that so hee may escape Gods fearfull iudgements. In common reason we ought to carry our selues as shining lights before othe[illegible: 1 letter]s. It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place. Now if we haue such care ouer their bodies, wee ought to haue much more ouer body and soule both; that by the light of grace in vs, sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen.

Here then, all ignoran[illegible: 1 letter] persons and loose lu[illegible: 1 letter]ers, who abound in euery place, must be admonished to reforme themselues, and labou[illegible: 1 letter] to become lights in Gods church. They stand as candles, but they are extinct▪ [illegible: 1 letter]nd giue no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge: and wicked liuers must reforme their loosenesse of life, and become obedient to the word[illegible: 1 letter]: truth, that so they may shine vnto others. If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice, and cannot get it burne, then in displeasure he will trample it vnder his feete, or cast it into the fire. Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons, and to reforme the liues of these loose liuers by the ministery of the word: when he shall perceiue that they refuse the light, and will not bee reformed, vndoubtedly in furie of his wrath, hee will at length Psa. 52.[illegible: 1 letter]. plucke them from their places, and stampe them to powder, and cast them to hell. Many be ignorant in euery place, and moe be prophane, and small is the number of good shining lights: but wee must remember our duty, and walke worthie our calling. If we hold foorth the light of knowledge and obedience, we shall shine as the firmament in the world to come, Dan. 12.3.

Golden candlestickes. The churches of God are not base candlestickes, but candlestickes made of gold. There bee two causes of this resemblance: First, because gold is the most excellent of all mettals: so Gods churches here on earth are the most excellent of all societies. The companies and societies of men in families, townes and kingdomes, and in other common affaires of this life, be the ordinance of God, and good in their kind; but yet the societie of saints in the church of God, doth farre surmount them all, and that in these respects: First, because in Gods church saluation may be obtained, but in other societies, as they are societies; though sundry benefits arise from them, yet saluation is not to bee had in them, vnlesse they bee either particular churches as members thereof. Secondly, the church of God is the end of all other societies; and they are all ordained to preserue and cherish the church, which is the societie of the saints. Thirdly, the church beautifieth all other societies: the principall praise and dignitie of any towne, houshold, or kingdome is this; that they are either churches of God, or true members thereof.

From this preheminence of the church we are taught: aboue al things to labor to become true mēbers of this society. Men haue great care to become mēbers of incorporations & towns of greatest priuiledges; but few there be that seek for the priuiledges of Gods church: And commonly those that seeke most for priuiledges in chiefe townes, haue the least care to become the true members of Gods church; which is a wretched practise and ought not to be among vs, seeing the church hath priuiledges farre aboue all other societies.

Secondly, hence we are taught aboue all things to haue care to preserue the societie of the church of God. True it is, the minister and magistrat must haue cheefe care thereof: and yet euery man in his place must doe his best indeuour hereunto, because it is the most principall societie.

Thirdly, in that Gods church is the most excellent societie, giuing honor to all others; we are taught within the compasse of our callings, as much as we can to bring all other societies vnto this. Those that are members of a familie, must labour to bring euerie one in their familie to bee good members of the church: And so in ciuill societies, men of gouernement must labour that the members of the ciuill body, become also members of Christs bodie. Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie; because all other societies without this are companions of men in the darke, sitting in the shadow of death, being spiritually blind, and without all sound comfort in their soules. Secondly, the church is compared to a candlesticke of gold, because of all societies among men it is most precious & deere vnto God: and therfore it is resembled to a seale Cant. 8.6. on Christs heart, and a signit on his arme: yea, it is a deare vnto him as the apple of his eye, Zachar. 2.8. The Church is the Queene that stands on Christs right hand in a vesture of gold, Psa. 4.5.9. Yea that which surpasseth all, Christ redeemed Act. 20.1[illegible: 1 letter] the Church vnto himself[illegible: 1 letter] by his owne bloud. Oh then how deere and pretious is she in his sight: And hereby also wee are taught the same instructions that did arise from the former preheminence; namely to haue special care of Gods church to preserue the same, and to labour to become our selues, and to bring others to be members thereof. And thus much of the title of the church.

Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes: whereby is signified: First, that Christ is present with his church at all times: And secondly, that being present he hath care to gather his church; and being gathered to preserue the same against the gates of hell, and all other enemies.

From hence we learne sundry things: First, that the supremacie of the church of Rome, wherein one is made head of all the militant church, is needlesse: For Christ is present alwaies with his church, hauing speciall care to gather, guide, and preserue the same, and hee needeth no vickar generall to supplie his roome, for in the presence of the prince all commissions of vicegerencie doe cease: though Christ had granted this supremacie to any, yet so long as Christ is present, their commission must cease; and it is as great pride, and greater, for any to presume to be head of all churches in Christs presence, than for a man to sit vicegerent in the presence of the prince.

Secondly, seeing Christ is alwayes present with his church, wee are taught to walke with God, and before God, as Enoch did, Genes. 5.22. Which duty stands in these points. First, whatsoeuer we say, or take in hand, wee must do it as in the presence of Christ. Secondly, we must continually depend vpon Christs providence, who is euer present with his church, prouiding all things for the good of his church, and of euery member therof. Thirdly, we must do all our actions as looking for approbation at the hands of Christ: for which end wee must take direction for the same out of his word. The practise of this dutie is most excellent: for by walking with God we shall be enabled to many good duties; as namely, liue vnblameably in this wicked world, making conscience of all sinne, and approuing our selues both to God and man, in hart and life. And thus much for the place where Iohn saw Christ.

The second argument wherby Iohn describeth Christ, is his figure, or forme, in these words, One like the sonne of man. Some thinke that these words are a description of some Angell, not of Christ, because he is sayd to be like the sonne of man, not the sonne of man himselfe, but they are deceiued! For he which is here described, is before called the first, and the last, it is he which was dead, and is aliue, which cannot agree to any but to Christ. Now the words may more significantly bee translated thus, One like to a sonne of man: for if it be translated that sonne of man, then Christ must needs bee the resemblance: for so hee is called Act. 7.56. But here Christ is sayd to be like to a sonne of man, by the vsuall phrase of the Old testament: whereby is meant that he is like vnto a man. And Christ is not here called a man, but is sayd to bee like vnto a man, because hee appeared vnto Iohn not in his true manhood, which was then in heauen, but in the likenesse of his manhood. And note this, that as Christ here appeared to Iohn in this vision, so did he alwayes appeare after his ascention. Steuen indeed saw his true manhood, Act. 7. but it was in heauen: and Paul heard his voice when he was conuerted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1. But no man can prooue that Chrst appeared vnto him in his true manhood, vnlesse it were in heauen. And in all these visions Iohn saw not his true manhood, but a resemblance thereof. Now Christ appeared thus for speciall consideration, For man is too much addicted to his bodily presence: this was the fault of his owne friends and Disciples. Therefore Christ would hereby teach vs, not to seeke for his bodily presence, but rather to lift vp our hearts to heauen, and therefore seeke to haue fellowship with him by faith. For this cause he sayd to Marie after his resurrection, Touch me not, I am not yet ascended to my father, Iohn. 20.17. This Paule had learned, Though we had knowne Christ (saith he) after the flesh, yet henceforth know we him no more, 2. Cor. 5.15. Now if Christ after his ascention neuer appeared in his true manhood, i[illegible: 1 letter] teacheth vs, that the defence of Christs reall presence in the Sacrament is needlesse. For if Gods church haue spirituall fellowship with Christ by faith, it is sufficient. Againe, whereas Christ appeareth in the shape and forme of man after his ascention, the Papists gather, that wee may make images of Christ, and so answerably of the father, and of the holy ghost, in those formes wherin they appeared: as of the holy Ghost in the forme of a Math. 2. doue; and Dan. 9. of the father in the likenesse of an old man. Ans. It is not vnlawfull to make, or to haue an image of Christs manhood, so that it be out of religious vse (though it bee doubtfull whether any now haue a true picture therof:) but if it bee to represent whole Christ, God and man, or bee vsed to remember Christ thereby, or to worship Christ therein, it is an idoll. As for the formes of an old man, or of a doue, they may bee made for the manifestation of the hystori[illegible: 1 letter] of the Bible, when it is painted or pictured: but then wee must conceiue, that these formes are no images of the father, sonne, or holy ghost, but onely representations of such visible appearances, as sometimes were signes and pledges of the presence of those persons. But now to abstract those formes apart from the hystorie, and to make them images of any person in Trinitie, is flat against the second commaundement; which doth generally forbid all images of God, not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time. And there being no exception against Gods cōmaundement, it is in vaine to seeke shifts & excuses for a thing forbidden, De Deo [illegible: 1 letter]il sin[illegible: 1 letter] Deo. specially considering wee may not meddle with God beyond our commission from God.

Clothed with a garment downe to his feete. Here Christ is further described by his attire. The first part whereof is, A long garment reaching to his feete. The causes why he so appeared, may be these. First, to signifie that hee is the high priest of the new Testament, and so continueth, doing the offices of the high priest for his Church after his ascention, in presenting the merit of his one onely sacrifice, and making intercession to God the father for them. For the long garment was one of those wherewith the high priest was cloathed in his ministration, vnder the law.

Secondly, to signifie that hee is The Prince of peace: for the long garment not onely in the Church of God, but among the Heathen, hath beene alwayes a note of peace: and so Christ is called, Isa. 9.6.

Thirdly, to shew that he had in his breast the Coloss. 2.3 treasures of the wisedome of the father, and the Isay 11.2. spirit of counsell. For this long robe alwayes pertained to them that excelled in counsell and wisedome: and so Christ is described, Isay 11.2. Now in this example of Christ we may learne a dutie touching our attire: namely, that the outward garment of the body should be sutable to the good things that ought to be in the heart: as to our wisedome, knowledge, feare of Gods name, to our sobrietie, modestie, temperance, humilitie, and all other vertues whatsoeuer. Wee must not onely in speech and action, as in hearing Gods word, and receiuing the Sacraments, shew our selues to bee burning lights; but euen by the gesture and attire of our body, both for matter and forme, shew forth the grace of our harts. But miserable are these times, wherein mens attire is sutable, not to the graces of God, that should bee in their hearts, but to the common corruptions of the times. For such it is generally, whereby a farre off (though hee neuer had acquaintance with the partie) a man may see the vanitie and lightnes of his mind, the pride, and folly of his heart, that weareth it.

The second part of Christs attire is this: Girded about the pappes with a golden girdle. It hanged not loose about him, but was girded close to his body: whereby is signified, that he is a mediatour, euery way readie prepared to doe the office of a mediator for his Church: for in all ages the Luk 12.35 36. girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand; and the contrary, not girding, a signe of carelesnesse, and negligence therein. When Christ was here on earth, hee was most pitifull to all penitent sinners, he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees, that were the learned men among the Iewes. And since his assention hee hath not left off his care and diligence, but is alwayes ready, doing a[illegible: 1 letter] such duties which may pertaine to their saluation.

The consideration whereof, is a matter of excellent comfort vnto all such as haue any sparke of grace. First hereby wee learne, that when wee truly humble our selues, Christ is ready to receiue ou[illegible: 1 letter] prayers, and in all our troubles & temptations ready to relieue, to comfort, and deliuer vs: and in our death ready to receiue our soules, yea at all times prepared to doe whatsoeuer may further our saluation. Hee is not like vnto Pharoahs butler, who promised to remember Ioseph while hee was in prison with him, [illegible: 1 word] 40.23 but forgate him quite when he was aduaunced to honour againe. But he is alwayes mindfull of vs, and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably, to haue our loynes girded, as Christ commaundeth, Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie: as to call on Gods name, and to praise God, to practise faith, repentance, and obedience; fit to die, and fit to liue: neuer suffering our selues to bee vnfit for any thing that concernes our saluation, but at all times so stand vpon our watch, that whensoeuer God shall call, we may bee readie to enter into the kingdome of heauen. But alas the case with most men goeth farre otherwise: they fit themselues for the world at all times: but few seeke to prepare themselues for the kingdom of heauen till death do come.

This ought not to be▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince, and yet euer readie to receiue a common enemy. And it is no lesse treason against God, to forslow our preparation for the Lord, by fitting our selues for the world.

Further he is sayd to be girded, not about the loynes, but about the pappes and breast. Whereby some say (and not vnfitly) is signified, that there is no defect, or aberration in any motion or affection of our Sauiour Christ, but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily.

Verse 14. His head and haires were white as white wooll and as snow: and his eyes were as a flame of fire.

In the third place: Iohn here describeth Christ by the parts of his body. The whitenesse of his head & haires, signifieth the eternitie of Christ. For howsoeuer as hee is man; he had a beginning▪ yet in regard of his godhead he is eternall, and therefore is called, The antient of dayes, Dan. 9. and is sayd to haue beene in the beginning, Iohn. [illegible: 1 letter].1. that is, to haue had a beeing before all other things had their beginning.

In this resemblance of his eternitie, by head and haires as white as wooll and snow, hee giueth vs to vnderstand an honour and prerogatiue in the aged man, whereby he excelleth the yonger sort: to wit, the horenesse and whitenesse of his haire, for which cause in the word of God it is set forth by most worthie comparisons: as by the white Almond tree, Eccles. 12.5. And by a glorious siluer crowne, not made by man, but by the hand of God set vpon his head. And herein doth this excellencie of the aged consist; that they beare the image of Gods eternity before all that are of yonger yeares. From whence all yonger men are taught to reuerence the aged by [illegible: 1 letter]ev. 19.23. rising vp before them: acknowledging thereby the preheminence of the hoare head.

Againe, hereby the aged are taught to carrie themselues answerable to their estate and condition, they ought to excell all their yongers in knowledge, wisdome, and experience of good things, 1. Iohn. 2.13. I write vnto you fathers (that is aged men, who by reason of yeares are fathers) because you haue knowne him who is euerlasting.

Also they must be holy, as hee that is eternall is holy, whose eternitie they shew forth: And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse: that is, in one that walketh in the way of righteousnesse, Prover. 16.31. for his white haire signifieth, that hee hath spent much time and care about good duties. But it is no ornament vnlesse it be ioyned with holinesse of heart and life. Which I say because many yonger men, excell the aged in the knowledge of God, & other vertues: which is a shame to the gray headed, for as they go before others in yeares, so they ought to excell in pietie, knowledge, and all vertues: Ignorance and loosenesse of life is a foule vice in any; but in him that bares the siluer crowne it is intollerable. For how can they looke for reuerence from the yonger, when as they bee farre inferior to them in gifts of grace? It is no excuse for old men to say, Their wits are not so ripe▪ as young mens are; and their memorie failes them. Their aged ignorance argueth that they spent the time of their youth loosly and prophanely: For they that be planted in the house of the Lord, shall bring forth fruit in their age, Psal. 92.13, 14. A plant is young, and therefore he that would weare the crowne of glory in his age, must receiue the sap of grace in the house of God while hee is young.

And his eyes were as a flame of fire, here Iohn proceedeth in describing the parts of Christs bodie. In the handling whereof it is hard for any to set downe certainely, what the holy Ghost intendeth in euery particular. It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word.

In this description of Christs eyes, are signified to vs two things: first, that Christ the mediator and redeemer of his church, is of most quicke, sharpe, and piercing sight, so as hee beholdeth all things that are done vpon the earth: yea, he seeth into the very secret thoughts of mens hearts, thither can the eyes of his godhead more easily pierce, than fire can doe into the substance of bodily things. And there is great necessitie it should be so, for being head and gouernour of his church, he must know all the parts and members thereof: he must behold their seuerall estates, and see the malice and practises of Sathan, and other enemies against them.

Now in that Christ our Sauiour hath this piercing sight, we are taught to haue care, not onely of our words and actions, but also of the very secret thoughts, purposes, and desires of our hearts: for the piercing eye of Christ seeth them all, therefore we must be sure they bee well ordered. In the courts of men, thoughts and inward motions beare no action, but with God it is otherwise. Christ Iesus hath a fierie eye, that seeth into all our thoughts, and there hee holdeth a court of iudgement. Therefore we must keep a godly watch ouer all the imaginations of our hearts, that they may be approued of Christ, least for them wee bee iudged and condemned.

Secondly, this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession. For though wee may deceiue men, which know not our hearts, yet we cannot deceiue Christ: for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued, who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling: it belongeth onely vnto the piercing eye of Christ, to iudge and looke at mens hypocrisie of heart.

Secondly, by these fierie eyes is signified, That Christ is full of anger, wrath and iudgement against all sinners, readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes, and beleeuing in him: for Christ as he is a Sauiour, so is he a Iudge; and therefore in the parable he sayth: Those mine enemies that would not that I should rule ouer them, Luke 19.27. bring them hither, and stay them before mee. The consideration hereof serueth to awake many an one out of the sleepe of sinne. This age is miserable, if wee regard the practise of faith and repentance which God requireth; for men liue in ignorance without knowledge, they goe on in loosenesse of life without reformation; which is both scandalous vnto men, and odious vnto God: not one of an hundred turneth to God at the preaching of his word, renewing his wayes by dayly repentance. But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight. But let these men consider, that Christ is a righteous Iudge, beholding his enemies with fierce and fierie eyes, alwayes readie [illegible: 1 word] take vengeance on them that doe no[illegible: 1 letter] repent: and therefore they must in time consider their estate, for if they perseuere in their euill wayes as they haue begun, the truth is, hee still beholdeth them with his fierie eyes, and though in his great patience hee spare them for a time, yet at length he will put in practise the execution of his iudgement, and slay them for enemies: as it is in the parable, Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God, if his wrath bee kindled neuer so little, Psal. [illegible: 1 letter].12.

Vers. 15. And his [illegible: 1 letter]eele like vnto fine brasse burning as in a furnace: and his voice as the sound of many waters.

The word in the originall signifieth Brasse that shineth, which for substance is pure and durable, a very choise and excellent kind of brasse. And hereunto Christs feet are compared, to signifie vnto vs his inuincible power, whereby hee is able not only to encounter with sinne, Sathan, and death; but also that hee hath alreadie entered combat with them, and hath bruised the heads of these his enemies. Yea hereby is signified, that hee hath not onely done these things in his owne person, but also will doe the same in all his members, by his inuincible power, vnto the end of the world. Which is a matter of exceeding great comfort to Gods church and people, neuer to be forgotten. If any man be exercised in any grieuous temptation of Sathan, hee must not be astonished and confounded therewith: but remember, that Christ our Sauiour hath the brasen feet, wherewith hee hath bruised the head of the serpent, and will (if hee seeke vnto him vnfainedly) bruise in him the serpents head: so by experience shall we find the benefit of his brasen feet.

If any be oppressed with the corruption of his nature, whether it bee in thoughts or affections: let him come vnto Christ Iesus, lay open his wants before him, shew his sinnes, and make knowne the strength thereof vnto him, and withall crie vnto him for helpe: and hee shall find by ioyfull experience, though they were neuer so many, or mightie, That the power of Christ in him, will vanquish, and subdue them all.

Againe, doth any feare the terrours of death (as all men doe by nature) let him consider, that Christ hath the feete of brasse, wherewith he did encounter with death vpon the crosse: and not content with that, went downe with him into his owne denne, and there did bruise his head, and subdue his power. Indeed if death were to encounter with vs in his full strength▪ it were a matter of feare: but considering that Christ hath bruised his head, this must stay our heart[illegible: 1 letter] against ouermuch dread. And as it serueth to minister comfort to the godly, so it is a matter of all terrour and woe vnto those that liue impenitent: for Christ hath feete of brasse to bruise the head of all his enemies, and such are all those that go on in sinne; vnlesse they turne, destruction will bee their end. Let euery one therefore looke vnto his soule, that hath led a course in any sinne. Let him forsake his old master Sathan, and the workes of darkenesse, and turne vnfainedly to Iesus Christ in the practise of faith and true repentance, and by all obedience in the duties of his callings. For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath, yet in the end they shall feele by wofull experience the destroying power of these his brasen feet.

Burning as in a furnace. Feet ascribed to God and men in Scripture, doe oft time betoken their wayes: So here by Christs feete wee may vnderstand his workes and wayes. And whereas they are said to burne as in a furnace; thereby is signified the perfection thereof. All the counsels of God, with the execution thereof in the creation and gouernment of the world, with all his works therein, are all most holy & pure, like fine brasse purged in the furnace, Psa. 18.30.Psal. 111 7. The waies of God are vncorrupt, yea hee is holy in all his wayes.

The consideration whereof, must teach vs to conceiue and speake reuerently of all the workes of God, euen of those most secret & strange iudgements, whereof we cannot comprehend a reason. Yet because they proceed from God wee must acknowledge them pure and iust. In sundry points of religion there is a learned ignorance, whereof this is not the least, to hold our selues content, and to reuerence the workes of Christ, though wee see no reason thereof; nay, though to vs they seeme against all reason: for all the wayes of God are vncorrupt. Though the blind eye of men cannot discerne the light of the Sunne, yet the Sunne is full of light: so though our blind eyes cannot [illegible: 1 letter]e [illegible: 1 letter]old the puritie of Gods workes, yet they are all done in iustice and equitie, yea they are iustice it selfe: for his will is the rule of iustice. And we must not thinke that God doth a thing because it is good and right: but therefore is the thing good and right, because God willeth and worketh it. Examples hereof wee haue in. Gods word: Gen. 20. God commaunded Abimele[illegible: 1 letter] to deliuer Sarah to Abraham, or els hee will destroy him and all his houshold. In mans reason this might seeme vniust: for why should Abimelechs seruants be punished for their maisters fault. So [illegible: 1 word] 7. Achan sinneth, and all the hoast of Israell is punished. Dauid committed adulterie, [illegible: 1 word]. 12.18 and the child which he begat [illegible: 2 letters]eth. Dauid numbreth the people: but the people are smitten with the plague, 2. Sa. 24. All this to mans reason may seeme vnequall: yet being the workes of God, we are withal reuerence to iudge them most iust and holy. Againe, the Rom. 9. Scripture sheweth plainely, that God in his eternall counsell hath decreed to saue some, and to reiect others: and his reason mouing him thereto, is not any thing foreseene in them, but his will and pleasure alone. This in mans reason seemeth to be crueltie towards some: and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie. But herein they greatly offend: for it is the manifest truth of God in his word: & therfore ought with reuerence to be acknowledged, though we can see no reason thereof, For who art thou oh man, that pleadest against God, Rom. 9.20.

And his voyce as the sound of many waters. The voyce of Christ is resembled to the sound of many waters for two causes. First, to signifie the loudnesse and greatnesse of it: the sound whereof hath bene heard through all the world in the ministerie of the Gospell. Secondly, to shew the power and efficacie thereof in the eares of his creatures: for such power it is of, that when the creatures were not, He but spake the word & they were made, He. 11.3. This powerfull voice of Christ, brought Iohn 11.43, 44. Lazarus out of the graue after he had bene dead foure dayes bound hand and fo[illegible: 2 letters]e. And by this voyce of Christ shall they that haue bene dead six thousand yeares before, be raised vp to life, The houre shall come, in the which all that are in the graues shall heare his voyce: and shall come forth to iudgement, Iohn. 5.28, 29.

Hereby then we may see the great securitie and the deadnesse of mens hearts in this age. For though the powerfull word of Christ be daily sounded into the eares of many; yet it entereth not into their hearts. They liue securely in their sinnes though they be daily exhorted to repentance. But shall dead Lazarus start out of his graue when Christ saith, Lazarus come forth? Nay, shall they that were consumed to dust many thousand yeares before, at the hearing of Christs voyce rise out of their graues? And shall we which liue in body bee no whit affected with it in our soules. Oh fearefull death in sinne. And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word. It may bee the outward eare receiueth the sound, but the dead heart receiueth no instruction. We must therefore apply our hearts to this powerfull voyce of Christ; and leaue the sinnes wherein we haue lien dead, that so the quickning power hereof vnto saluation may appeare in vs.

Verse 16. And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: And his face shone as the sunne shineth in his strength.

Here Iohn proceedeth further, to set out the parts of Christs body and the properties thereof. By seuen starres wee are to vnderstand seuen Angels: that is (as Christ expoundeth them verse. 20.) the seuen ministers of the seuen churches of Asia. And they are called starres for these causes. First, starres giue light to men on earth: And so the ministers ought to giue spirituall light to them that liue in the church, both by doctrine, and by an vnblameable conuersation. Secondly, starres haue their continuall abode in heauen and descend not vnto the earth: So ministers aboue all others ought to haue their conuersation in heauen. This indeed is the duty of euery christian; but especially of the minister, in regard of his calling. And this heauenly conuersation he must expresse: first, by seeking the conuersion of his owne soule: and then the conuersion of others, that they may haue an eternall mansion in heauen. Thirdly, they are called stars because (if they be faithfull) they shalbe honored of God, and made to shine a[illegible: 1 letter] the starres for euer and euer, Dan. 12.3.

It is added that they are in Christs right hand. Whereby is signified that to him belongeth the regiment, and gouernement, and the whole disposition of the ministerie for matters that concerne the church. From whence arise sundry instructions.

I. That it is Christ who giueth to his church ministers which preach the Gosspell. For he [illegible: 1 word] 4.11.12. ascendeth vp on high, and gaue gifts vnto men, some to be Apostles, some Prophets, and Evangelists, some Pastors and teachers for the gathering together of the saints, and for the worke of the ministerie, and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ, Mat. 9.38. that he would thrust forth laborers into his haruest: that the remnant of Gods elect may bee gathered, and so we see an end of these miserable dayes wherein we liue.

Secondly, in that Christ holdeth them in his right hand, wee may gather that Christ giueth protection and defence vnto his ministers, when they are faithful and walke in their calling according to his will: which is a matter to bee considered of al that are called into this office: For they haue sundrie occasions of discouragement: as the negligence and backwardnesse of their people; the slanders and mockings of the enemies: But this protection of Christ must comfort them against them all; seeing they are in Christs right hand, they must go on with all godly boldnesse.

Thirdly, this sheweth the dignitie of this calling. Indeed it is despised and reputed base in the world; and hereby many are driuen from it. But let the wicked iudge what they will: Behold Christ honoureth it, for his faithfull ministers are not onely present before him which were no small thing: but hee holdeth them in his right hand; then which, what greater glorie can be done vnto them? This must bee an inducement vnto all those that are indued with gifts fit for this calling, to affect the same.

Lastly, euery minister of the gospell must hereby learne to bee faithfull in his calling, and holy in his conversation: for by vertue of his calling hee is placed in Christs right hand. Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull, or prophane▪ Nay, he will take them out of his right hand and put them vnder his feete of brasse, and there grind them to powder: For as they are honoured aboue others by their place, so shall their confusion be the greater, vnlesse they be faithfull. This wee may see in Nadab and Abihu, Leuit. 10.1. and Hoph[illegible: 3 letters] and Phineas, 1. Sam. 3.13. And in the same respect ought all the people of God to be carefull to their wayes; for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession, hee will surely deale with them, as with vnfaithfull ministers, put them vnder his feet of brasse & confound them for euer: They must therefore make conscience of all sin, and become not hearers onely, but doers of his will: so shall Christ protect them in this life, and saue them eternally.

And out of his mouth went a sharpe two edged sword. This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles, Heb. 4.12. The word of God is liuely, mightie in operation and sharper than any two edged sword. And it is thereto compared, because as a sword with a double edge entreth sharply into the flesh, and pierceth deeply into the bones, euen to the very marrow: So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man, to the diuiding of the thought and the spirit. This two edged sword, the word of God hath a twofold operation. One vpon the wicked: Another in the elect. It woundeth the wicked at the very heart with a deadly wound, and thereby brings them to eternall death, Isay. 11.4. Christ shall slay the wicked with the breath of his lippes: that is, with his word which is this two edged sword. Herewith shall he consume Antichrist, 2. Thes. 2.8. visit Leuiathan and slay the dragon, that is, the greatest enemies of his church, Isay. 27. vers. 1.

Here consider how the word of God should kill an impenitent sinner. There be three degrees of spirituall death. First in this life, where an impenitent sinner receiueth his deadly wound: The second at the end of this life, when the bodie is laid in the graue, but the soule goeth to the torments of the damned: The third at the end of the world: when bodie and soule together go to hell eternally. Now a sinner receiueth in this life his deadly wound after this manner: Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word, which is this two edged sword. First, hereby he reuealeth vnto him his sinnes, as hypocrisie, pride, and rebellion of heart, with all other his horrible and damnable transgressions against the first and second table, 1. Cor. 14.24.25. When all Prophesie, and there commeth in one vnlearned, he is reproued of all, the Prophets by the word iudge him, and thereby lay open vnto him the secret sinnes of his heart, with the sinnes of his life. Secondly, Christ hereby reue[illegible: 1 letter]leth vnto him his indignation and wrath, which is the curse of the law due vnto him: In which regard the law is called 2· Cor. 3.6 a killing letter, shewing no mercy, but onely thundreth out the fierce wrath of God vpon transgressors. Thirdly, hereby Christ awaketh his guiltie conscience, sharpneth the sting thereof, and terrifieth him at the hearing of his word. Thus wicked Felix trembled when hee heard Paul preach Act. 24.25 of temperance, righteousnesse, and the [illegible: 1 letter]udgement to come▪ So when king Dan. 4.6. Belshazzer, saw the palme of the hand▪ writing things against him vpon the [illegible: 1 letter]all, his countenance was changed, his thoughts troubled him, his ioynts were loosed, and his knees stood one against another. And al these are wrought in the wicked without apprehension of mercy, or reformation of life. It may please God to recouer one that [illegible: 1 letter]s [illegible: 1 word] wounded, but while he is [illegible: 1 word] this estate hee hath receiued a deadly wound, and without vnfamed repentance is alreadie in th[illegible: 1 letter] first step toward[illegible: 1 letter] eternal death: for these horror[illegible: 1 letter] o[illegible: 1 letter] conscience seuered from the apprehension of Gods mercie in Christ, are no grace but the flashes of hell fire, and the beginning of eternall woe. And thus we see how Christ by this sword woundeth his enemies.

Hence we are to learne sundry duties, First, how to earne our selues towards them that after they haue heard the word preached vnto them, will rage and storme against it, and the preachers therof, because it touched them. We must not despise or maligne them, but rather be mooued with compassion towards them. For this their behauiour is a token they are wounded with the sword of Christ at the verie heart, and these their ragings are nothing but struglings before death eternall: vnlesse the Lord in mercy recouer them of this deadly wound.

II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached; for we shall find by lamentable experience, that in those place[illegible: 1 letter] few come to true knowledge, repentance, and obedience; but most remaine ignorant and impenitent: now this their condition is most fearefull. A terrible iudgement of God is vpon them: for when men haue long heard Gods word and are not thereby bettered, for knowledge in mind, and obedience of life; they are thereby wounded vnto death.

This two edged sword hath alwayes his worke: it either cureth vnto life by working repentance and other graces of saluation; or woundeth vnto death them that receiue it not. We must therefore lament the case of such persons as remain[illegible: 1 letter] ignorant and impenitent vnder the ministerie of the word, for they are as yet dead men for ought wee know, how soeuer they may make a faire shew by their [illegible: 2 letters]ill honestie: If any man should come into a field, and there behold many thousands slaughtered, and [illegible: 1 word] ou[illegible: 1 letter] blo[illegible: 1 letter]d, some in the [illegible: 1 letter]ead, some in the side▪ &c. this sight would make his heart to bleed. Wel this [illegible: 1 span] Gods church, though it be not seene with bodily eyes: the most men are wounded with this sword of Gods word▪ and lye [illegible: 1 word] wallowing in the blo[illegible: 1 letter]d of their soules, [illegible: 1 word] they continue in ignorance, in se [illegible: 1 letter]uritie and want of repenta[illegible: 1 letter]ce.

III. This m[illegible: 1 letter]st admonish vs all to labour earnestly to haue further things wrought in vs, than a knowledge of our sinnes, an apprehension of wrath o[illegible: 1 letter] horrour of conscience▪ namely, [illegible: 1 word] faith and repentance, and sound reformation of life: for without this▪ wee haue nothing in vs but the deadly wounds of Christs enemies. And [illegible: 1 word] much for the worke of the Word vpon the wicked.

The second worke of this two edged sword is in Gods elect▪ in them it hath sundry workes▪ all which [illegible: 1 letter]end to their subiection▪ First, it woundeth to the quicke the corruption of their nature. This is one speciall cause why it is called a two edged sword, because it entereth deeply into the heart of Gods children, and giueth their corruption such a deadly blow, as it shall neuer recouer againe: It killeth not the person, as it doth in the wicked: but quic[illegible: 1 letter]ening the soule, it woundeth his corruption. Paule ministred the Gospell, Rom. 15 16 that the offering vp of the Gentiles might be acceptable. Where resēbling Gods church to a sacrifice, hee giueth vs to vnderstand, that euery true Christian must be slaine, though not in body and soule, yet in regard of sinfull motions, corrupt affections and rebellious actions, by this two edged sword of the spirit. And this is his conuersion whereby the roote of corruption is stocked vp.

Secondly, after conuersion▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe, doubting, impietie, anger, and other sins that be in the elect:Iohn 15. Euery branch (saith Christ) that bringeth forth fruit in mee, my father the husbandman gruneth, to make it bring fo[illegible: 1 letter]rth more fruit.

Thirdly, it serueth to keepe Gods children in awe and subiection vnto him. In this vision, Christ standeth in his church, holding vp the scepter of his kingdome, which hee beareth in his mouth: for this end▪ that though his enemies will not bee brought in subiection vnto him, yet his owne children might hereby be kept in awe of him. He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ, is but a rebellious subiect: If there bee brawling in humane societies, let the magistrate but shew himselfe with the sword of iustice, and straightway euery one is quiet: if any resist, he is taken for a rebell. Now shall this be effected in ciuile policie, and not bee true in Christs spirituall gouernment▪ vnlesse therefore wee will shew our selues rebels against Christ, let vs cease from sinne and tremble before him, seeing hee holdeth out vnto vs the scepter of his word.

Fourthly, this sword serueth notably for our defence and victory in all temptations, Ephes▪ 6.[illegible: 2 letters]. This sword of the [illegible: 1 letter]pirit, the word of God, is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan. Matth. 4▪ And thus wee see how the word of God is a two edged sword, in regard of the elect.

Hence we are taught, that when wee haue the doctrine of the Law and of the Gospell preached vnto vs, we must with all reuerence heare and receiue the same. Men will heare it while it is taught generally, but if it once touch their particular faults, then they cannot brooke it. But wee must suffer it to ransacke our hearts, and be glad thereof: for by this meanes our corruption is wounded, and sinne slaine in vs: our soules are conuerted vnto God, and shall bee saued. If any man were diseased with a fistula, or any other dangerous sore, he would willingly suffer the surgeon to search and pierce into the fame. Shall wee doe this for our bodily health, and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes, that they being wounded and subdued, wee may bee healed, and so our soules liue for euer? wee cannot liue vnto God, till wee die vnto sinne: and wee can neuer die vnto sinne, till the same bee wounded in vs by this two edged sword. Away therefore with all nicenesse in disliking the word, when it crosseth our humour▪ and if wee loue eternall life, Let vs then embrace it most willingly.

Saint Iohn sayth f[illegible: 2 letters]ther of this two edged sword; that it came out of Christs mouth. Other kings carry their swords and scepters in their hands; but Christ beareth his in his mouth, to teach vs this speciall point, That wee must receiue no doctrine from any man, which hee hath not receiued from th[illegible: 1 letter] mouth of Christ. For first, God reuealeth his will vnto his son, & Christ deliuereth it vnto his Prophet[illegible: 1 letter] and Apostles by the spirit, and to his ministers in their writings. They therefore must deliuer nothing vnto Gods people▪ but that which they haue from Christ: if they deliuer ought els, they hold no[illegible: 1 letter] forth Christs sword; neither can it haue that powerfull effect either in the godly, or in the wicked.

And his face [illegible: 1 span] the Sunne shineth i[illegible: 1 letter] his brightnesse. Here is the last braunch of this description of Christ▪ his face is compared to the shining of the Sunne, and that in his strength: because Christ is vnto his church[illegible: 1 letter] as the Sunne is to the world. And looke what duties the Sunne performeth vnto the world, the same duties Christ performes vnto his church, in a more excellent manner, as their resemblance will euidently declare.

First, the Sunne in the world dispelleth night and darkenesse, and maketh the day by bringing light: so Christ the sonne of righteousnesse, Malach. 4.2. sendeth downe the bright beames of knowledge and grace into his church, wherby blindnesse and ignorance is taken away, 2. Corinth. 4.6. And hereby euery one, of what sort or place soeuer, is taught: first, to labour for knowledge of the will of God. A great shame it is for any to bee ignorant her[illegible: 1 letter]in; when the day commeth, we set open our windowes to let in the light of the Sunne for our comfort: behold Christ Iesus is euer a shining light in his church: Why then should wee not open our hearts, that the beames of light and knowledge, which descend from him, may enter into vs, and giue vs light? Secondly, wee must hereby learne in our whole conuersation among men, to walke by this light. We are here but pilgrims trauelling towards heauen: and the way of this miserable word is full of darkenesse; yet Christ Iesus is in the middest of his church, shining as the Sunne in his strength to giue the light of knowledge▪ whereby wee may see the right way thither▪ Without him there is nothing but darkenesse and wandering▪ his word is the light, and himselfe the day starre. We therefore must attend vnto him in all our affaires of this life: and in the particular duties of our lawfull callings take direction from the light which shineth from his face.

Secondly, the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies; as experience in the spring time teacheth: So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat [illegible: 1 letter]nto the dead and frozen heart of man: he is of power to comfort them that mourne, to giue life to the broken hearted▪ and to reuiue the spirit of the humble, Isay. 57.15. and for this most excellent worke may well bee called the Sunne of Righteousness[illegible: 1 letter]. In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof. Behold Christ Iesus is the sunne of righteousnesse to his church, which giueth heat and life to all the true members thereof. Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts, that by his spirituall heat we may be reuiued vnto euerlasting life. In this world nothing is so much regarded, as riches, honours, and pleasures: Who will shew vs any good, is the worldlings song. But with godly Dauid wee must say, Psal. 4.4. Lord lift thou vp the light of thy countenance vpon vs, quicken thou vs with thy spirituall life▪ and comfort vs with the beames of mercy. Quest. How may I get the gracious beames of grace and life, to come from this Sunne of righteousnesse into my heart? Answ. Before a man can liue by Christ, hee must bee killed in himselfe. Men doe not kill those whom they would restore to temporall life, but the Lord taketh that course. Thou therefore must suffer his two edged sword to enter into thee, yea to bee thrust vp to the hilts into thy heart, that so thy vile sinnes and corruptions may be ripped vp, and the wrath of God deserued thereby made knowne vnto thee, that in thy selfe thou mayest bee out of hope: and then and not before art thou fit to receiue comfort and life by Christ; as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse. Now being thus humbled in thy selfe, thou must vse the meanes which God hath ordained, to wit, the hearing, reading, and meditating in his word, with earnest prayer for grace and mercie: and th[illegible: 2 letters] shalt thou perceiue the ioyfull beames of life shining into thy soule. If a man had all the world, and wanted this grace of life and comfort by Christ, it were but a curse vnto him: but though a man want all things els, yet by this life of grace in Christ he is blessed for euer: and therefore aboue all other things men should labour for it.

Thirdly, the sunne serueth to discouer all things. In the night nothing is discerned, but al things appear in one form: but when the same commeth forth, all things are made manifest, euen the [illegible: 2 letters]all motes in the aire. Euen so Christ Iesus the sonne of righteousnesse▪ he seeth all things, and can discouer the most hidden secrets of men: nothing is hid from the light of his countenance, so infinit is his diuine wisdome and knowledge. In regard whereof we must bee moued to looke vnto all our wayes, both thoughts, words, and actions, that they bee such as Christ approueth: for though we may deceiue the world by a false glosse, yet all that wee do, speake, or thinke, is naked and bare before him, he knoweth the same, & can and will reueale it▪

If this were beleeued and remembred, it would be a meanes to suppresse much fraud and iniustice, and many grieuous sinnes which is rise in the world. Men thinke if they can bleare the eyes of the world, all is well, they may do what they will: but we must thinke vpon the shining face of Christ, which discerneth and discouereth all secrets; and labour thereupon to make conscience of all our wayes, yea of our secret thoughts, that God may approoue the same.

Vers. 17. And when I saw him, I fell at his feete as dead: then hee laid his right hand on me, saying, Feare not, I am the first and the last. Verse. 18. And I am aliue, but I was dead▪ And behold, I am alive for euermore, Amen: And I haue the keyes of hell and of the earth.

Here Saint Iohn describeth Christ further by other Arguments: namely, by sundry actions of his. The first whereof, is a confirmation of Iohn, being sore afraid, set downe in this & the next verse. In which action note two things: First, the occasion therof: Secondly, the mean[illegible: 1 letter] of his confirmation. The occasion was Iohns exceeding feare, set downe in these words: And when I saw him, I fell at his feete as dead. The meanes of confirmation, as in the words following, Then hee layed his hand[illegible: 1 letter] vpon me, &c.

For the occasion. Iohns feare was exceeding great, and that of death: as appeareth by Christ his confirmation: wherein he telleth Iohn, That be liueth, and hath power ouer death. In this his feare note sundry points; The cause, the effect, and the kind of this feare. For the first: The cause was Christ his appearancen glo[illegible: 1 letter] ry and maiestie vnto Iohn, set downe in these words, When I saw him. Where we learne, that sinfull men since Adams fall cannot abide the presence of God. Gen. 2. Adam before his fall talked face to face with God without feare: but so soone as he had sinned, Gen. 3.8. bee fled away at the hearing of his voyce, and hid himselfe among the trees of the garden. This feare commeth by reason of mans guiltinesse before God. Hence Manoah sayd vnto his wife, Iudg. 13.2[illegible: 1 letter] Wee shall surely die, because wee haue [illegible: 1 word] seene God.

First, by this, The Vse. That no sinfull man can abide the presence of God, we are taught to labour to become new creatures, to haue the image of sinne defaced in vs, and the image of God restored in righteousnesse and true holinesse. True happinesse consisteth in fellowship with God: but wee can neuer haue true fellowship with him, while wee liue in our sinnes, 1. Iohn. 1.6. If wee say we haue fellowship with him, and walke in darkenesse, we lie. We therefore must labour to bee purged from our sinnes, and so his presence shall bee our ioy.

Secondly, this feare of Iohn at Christs presence in glory, teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man, and to make him know himselfe to bee nothing in himselfe. When Abraham talked with God, the more hee beheld the maiestie of God, the more hee humbled himselfe, confessing at last, that he was but dust and ashes, Gen. 18.27. And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ, could not abide it, but cried out, Depart from me, for I am a sinfull man, Luk. 5.8. And so the holy Angels when they stand before the maiestie of God are sayd Isay 6.3. to couer their faces and their f[illegible: 1 letter]ete with the[illegible: 2 letters] wings: to signifie, that they are nothing in regard of the exceeding Maiestie of God, and in themselues vnable to behould his glorie.

Thirdly, hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word: wherein hee vouchsafeth to speake vnto vs, not in his owne person, as hee did in mount S[illegible: 1 letter]rra, which would bee so terrible, [illegible: 1 word] none could abide it▪ but fauorably & familiarly by the ministerie of men that are like vnto our selues. Many abuse this mercy of God, and despise the word because of the messenger: but wee must learne by this bountie of God, to receiue the word with all reuerence as from the Lord.

Lastly, in this exceeding feare of Iohn, who was an Apostle and a very godly and righteous man; wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie. And if no man, be he neuer so holy, can stand before Gods presence, much lesse can the most righteous workes of any man endure the triall of his iudgement: if his person cannot abide his presence; his workes will neuer beare his iudgement. For the person must first bee approoued before the workes be accepted. Therefore damnable is the doctrine of the church of Rome, which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace, as meanes of their iustification, and part of satisfaction to Gods iustice. It is a doctrine of desperation: for how can our works be perfectly holie, seeing our persons are but sanctified here in part? And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man?

II. point. The effect of this feare in his body, He fell downe as dead at his feete: This was no small feare but exceding great, astonishing his senses and laying him downe as dead. Physitions say, and that truly, the mind followeth the temperature of the body. But hence we may as truly say, That the body followeth the disposition of the mind; for the affections of the soule wil worke vpon the body like vnto strong diseases. Iohns feare casteth his body into a sound: And so horrour of conscience when the heart is cold will make the body hot, and the intrals to roule in the body. The same may be sayd of anger, 1. Reg. 21.4. When Ahab could not obtaine Nabals vineyard, he layd him downe on his bed in displeasure, and was almost dead: Euen so will other affections worke vpon the body.

Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike, but somtimes by curing of the mind and ordering of the affections: for when the distemper of the body ariseth from the disorder of the mind, then till the mind be well composed and setled, physicke will little auaile.

III. point. The kind of this feare is insinuated in these words, he fell at his feet, Wherby the holy Ghost giueth vs to vnderstand, that this was a religious reuerent feare, which hee bare to Christ: For this kind of prostrating the body betokeneth humilitie; and argueth a reuerent estimation of the thing feared.

Hence we are taught, when we come into the presence of Christ, we must prostrat our selues as Iohn did, and looke that we be striken with a religious feare of his maiestie. If any shall thinke that Christ is now ascended into heauen, and therefore we cannot now fall down at his feet as Iohn did. I answer, though Christ be now in heauen, yet hath he his feet vpon earth, at which we must fall downe. In the old testament the mercy-seat was the pledge of Gods presence: and therefore it is called Gods footestoole, Psal. 99.5. before which the Iewes were to fall downe. Well, though the mercy-seat be now taken away, yet some thing is instead thereof: For wheresoeuer Gods people assemble themselues in the name of God, there is his footstoole: and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus, and do all duties vnto him with all feare, awe, and reuerence of his maiestie.

This feare of Iohn, though it was holy, yet is it tainted with some sinne and corruption: for it was an immoderat feare of death which made him thus astonished and affright. Whence wee learne that the most holy affections of righteous men are not per[illegible: 1 letter]ectly holy, but mixed with imperfection according to the measure of their sanctification, which is alwayes in part in this life. Whereby it appeares that no man hath in him a filiall feare of God alone, but some seruile feare (whereby wee feare God for his iudgements) is mixed therewith. And thus much for Iohns feare which is the occasion of his confirmation.

Now followeth the meanes of his confirmation in these words, Then he layd his right hand vpon me, saying, feare not, I am the first and the last: and I am aliue, but I was dead: and behold I am aliue for euermore, Amen: and I haue the keyes of hell and death. Here note two things, first, the time when Christ vsed these meanes for Iohns confirmation: secondly, the means themselues. The time is noted in this word, then, that is, after his presence had stroken a feare in my heart, which made me as dead; then the Lord vsed meanes to comfort me. The meanes of comfort and confirmation are then vsed when the party is humbled. And thus the Lord dealeth with all his seruants in the matter of their saluation: First, he bruiseth their stonie hearts, and woundeth their sinfull soules, before hee powreth in the oyle of grace. First, a man must bee a lost sheepe, and then Christ findeth him and layeth him on his shoulders and bringeth him home. And indeed they that would feele sound comfort by Christ, must first be humbled in themselues. And the reason why men reape so little comfort either by the word or sacraments, is the want of true humiliation before they come, whereby the soule is fitted for grace and consolation.

II. point. The meanes vsed by Christ to confirme Iohn, and they are two. First, a sensible signe, He layd his right hand vpon me. Secondly, comfortable words, Feare not.

Here first obserue in generall Christs gratious dealing with Iohn: he vseth not one meanes apart, but in great mercie, that he may throughly confirme Iohn, he giueth him both a signe and words. And so hee hath alwayes dealt with his seruants: When he called Moses to bee a deliuerer of his people. First, hee gaue him his word; saying, I will be with thee, and then a signe, saying, Vpon this mountaine shal ye serue God, Ex[illegible: 1 letter]d. 3.12. So when he would confirme the heart of Esay. 7. Ahaz against his enemies, he first giues him a promise of deliuerance, verse. 7. then biddeth him aske a signe, vers. 11. And for this cause Christ in the publishing of his Gospell, added signes and miracles vnto his word, that the truth thereof might be fully confirmed. And so in the worke of our saluation, besides his mercifull promises which were sufficient in respect of his fidelitie; he giueth vs further signes and seales to support our weaknesse, and to confirme our faith in the assurance thereof, euen the vse of the holy Sacraments.

This teacheth vs that Christ hath a speciall care ouer his church and people, in that he doth so condescend and abase himselfe vnto their weaknesse, adding vnto his word, which of it selfe were sufficient, signes and tokens, that by both he might more euidently giue that assurance, which by one alone our weaknes would not so well conceiue.

Againe, in this meanes of confirmation note the order which Christ vseth: First, he giueth him the signe of his presence: Laying his hand vpon him, to assure him of protection frō al danger of death. Thē he giueth him his wrod, bidding him not to feare. Hence▪ we may learne that the assurance of Gods presence and protection, is a souerigne remedie against all feare: when Moses feared the great calling he was sent about, to take away that feare, the Lord saith, Exod: 3.12 I will be with thee. Hence Dauid saith, Psa. 23▪40 He will not feare though he walke through the valley of the shadow of death, because God is his stay and comfort. Wherefore it concerneth vs to labour to be assured not onely of Gods presence, but of his prouidence and speciall protection: And so in all dangers both of life and death, wee shall haue stay and comfort for our soules.

The Lord hauing vsed these two meanes to confirme Iohn, both a signe & his word: doth yet further condescend vnto Iohns weaknesse, and establisheth his owne word by two reasons. The first in these words, I am the first and the last. Christ is the first; Because nothing was or could bee before him: The last, because nothing is or can bee after him. These two titles are giuen vnto Christ to expresse his Godhead and eternitie, as before wee haue heard, verse. 8. Now here they are againe set downe, to giue vs to vnderstand that hee hath in his owne power the beginning and end of all things: and therefore is able to protect his seruants from all dangers, and from death: and will make good vnto them all his promises vnto eternall life.

Verse. 18. And Am he that liueth; but I was dead, and behold I am aliue for euermore, Amen: And I haue the keyes of hell and of death.

These words conteine the second reason to confirme Iohn. And it may thus be framed by way of a distinction, Although I was dead, yet I am he that liueth (for so the words are) and behold I am aliue for euermore, Amen: Yea I haue power ouer death and hell. This distinction containeth three parts. First, Though I was once dead, yet I am he that liueth. Secondly, Though I was once dead, yet I liue for euermore. Thirdly, Though I was once dead, yet I haue the keyes of death and of hell. Of these in order.

I. part. And Am he that liueth, though I was dead. Here life is ascribed to Christ in a speciall manner: For Christ liueth in a peculiar sort differēt frō the life of other creatures. For first hee hath sufficient life in himselfe and from himselfe: Secondly, he giueth life to others. For the first: that wee may better conceiue it, wee must know that life is twofold, vncreated, and created. Vncreated life is the life of God whereby God liueth: This life is eternall and infinit in it selfe, & from it selfe. Now as Christ is God he liueth this vncreated life: which is all one with the godhead. Againe, created is twofold. The first is naturall preserued by means of meat and drinke. The second is spirituall, both begunne and continued by meanes of the immediat operation of Gods spirit, whereby wee haue fellowship with God. And this spirituall life is more perfect than the naturall. Now Christ liueth not the naturall life but as he is God liueth the vncreated life, & as he is man he liueth the spirituall life, his body and soule hauing al their subsisting and sustentation in the second person in Trinitie: and therefore he hath in himselfe most absolut and perfect life, and so liueth of himselfe.

Secondly, Christ is here said to liue, because, he giueth life vnto men: & that two wayes: First, as he is God; and so he giueth life to all good and bad: For in him euery thing liueth, moueth, and hath his beeing, Act. 17.28. Secondly, as he is mediator God and man: and so he giueth spiritual life vnto his church and people. Hence he saith to his Disciples, Because I liue, yee shall liue also, Iohn. 14.19. For looke as Christ died not for himselfe, but for vs, that we might not die eternally: So hee liueth now in heauen the spirituall life, not for himselfe alone, but for vs, that we might liue that spirituall life in and by him eternally. And therefore our life is sayd, To be hid with God in Christ. And for this cause in the Sacrament▪ we doe eate the body and drinke the bloud of Christ really by the mouth of faith, that wee might know that our life is to be fetched from him. For as we receiue grace from his grace; so wee receiue life from his life.

Hereby wee are taught to seeke for this spirituall life at Christ hands: The Vse. that we may say with Paul, I liue not now, but Christ li[illegible: 1 letter]eth in me, Gal. [illegible: 1 letter].21. and that Our life [illegible: 1 word] [illegible: 1 letter]id in Christ, as in a head and roote. For he liueth in heauen that wee might liue by him: our care must not be so much for our temporall life, which is but a vapour and like a fleeting shadow, as for this spirituall life which is eternall. But the practise of this duty is rare to bee found, though the omission of it bee a grieuous sinne. Mens whole care is for temporall life: few thinke on this, how to procure to themselues this spirituall life by Christ; though he haue said, I liue that you may liue in me. This appeareth by their common practise: They will goe ten, twenty, yea an hundred miles to prouide means for their bodily preseruation; and yet will scarce go one or two miles for the meanes of their saluation for euer. The cause thereof is, the hardnesse of mens hearts, which are not touched for their sinnes, nor feele the smart & weight thereof. This we may see plainly in the woman of Samariah: For when Christ sate at the well of Iacob talking with her,Ioh[illegible: 1 letter] 4. and telling her that he was the well of life, of whose water whosoeuer dranke should neuer thirst: She did nothing but cauill with him. But when he layd to her heart her principall sinnes, then she left off cauelling, and in reuerence, and some beginning of faith, Acknowledged him to be the Messias. Euen so let the minister say vnto his people, hee can bring them to the water of life; they will nothing regard, but cauill at the doctrine of the Gospell, till their sinnes bee touched, and their soules humbled by the sight thereof. Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ; we must first labor to haue a sense of our sinnes, and to feare Gods wrath due vnto vs for the same. Hereby we shal be weined from the dangerous loue of earthly things, and our soules shall bee rauished with desire of Christ Iesus. He is the well of life; and if once we could feele a parching heat in our soules by reason of our sinnes, then would we thirst & neuer be at rest till we had drunke our fill, and dined our selues in his sauing merits. This naturall life is but vanishing, and therefore we must labour for this spirituall life by Christ which is eternall. This will comfort vs in all distresse: and take from vs the feare of death, of hell, and all danger.

The second part of the distinction: Though I was dead, yet behold I liue for euermore, Amen. This part is vttered and propounded by two notes to bee obserued. First, by a note of certaintie, Amen. Secondly, by a note of attention, Behold. The note of certaintie (Amen) serueth to assure vs that this is an infallible truth which Christ affirmeth of himselfe: saying, I liue for euermore. The note of attention which is prefixed, Behold, serueth to stirre vp Iohns mind, and the mind of euery one of vs to a serious consideration of this which Christ saith, I liue for euermore. And because it pleaseth Christ to propound this point in this manner, let vs a little stand thereon, and herein consider two points. First, in respect of what nature Christ is sayd to liue for euer. Secondly, for what end he liueth for euer. For the first, No doubt as Christ as the mediator of the church, He liueth for euer ▪ and therefore this must bee vnderstood of Christ, in regard of both his natures, godhead and manhood. In respect of his godhead, he is coeternall with the father and with the holy Ghost, liuing of himselfe that vncreated and essentiall life, which is all one with the godhead, being eternall, without beginning or ending. Secondly, hee liueth for euer as hee is man: for after his death hee ascended vp to heauen, where in full glorie he inioyeth immediat fellowshippe with the godhead: for in him dwelleth the fulnes of the godhead bodily; his manhood being wholly and immediatly susteined by his godhead.

II. Point. The end for which Christ liueth for euer, is to giue eternall life to his church, and to euerie true member thereof. So Saint Iohn saith, This is 1. Io. 5 11 the testimonie of God, euen the father, that hee hath giuen vs life euerlasting, and this life is in that his sonne. And here Christ must bee considered of vs, as the head of his church, as the roote and ground of our saluation, and the fountaine of all our happinesse. For as the roote of a tree liueth not for it selfe, but for the body and for all the branches: euen so Christ Iesus, he hath eternal life in him, not for himselfe alone, but that he may conuey the same to al his members. Yea, wee must consider Christ as the common treasurie & storehouse of all true felicitie: wherein life eternall is laid vp for al the members of his church. For which cause hee saith,Ioh. 6.54, 55. His flesh is meate indeed: and whosoeuer eateth his flesh and drinketh his bloud shall liue for euer, To giue vs to vnderstand, that his manhood hath quickning vertue in it: Yet not of it selfe or by it self, but as it is the māhood of the sonne of God; For from the godhead it receiueth this quickning power, to giue eternall life vnto the church: And here the meanes must be considered, by which Christ giueth life vnto his church: namely, by vertue of that misticall vnion which is betweene him and euery member of his church. Which vnion is thus caused: God the father giueth Christ vnto his church, and to euery one that is to be saued by Christ; and that really and truly according to the terror of the couenant, in which he hath promised to giue Christ with all his benefits to euery one that beleeueth. The manner and order of this gift is this: Whole Christ God & man is giuen to euery beleeuer; euen as he is mediator. And yet the godhead of Christ is not giuen with the manhood, but only the vertue & operation of the godhead in the manhood; by which the manhod is made able to merit for the beleeuer. But the manhood of Christ is giuen both for substance, and in regard of all benefits that are conueyed to man by it, as iustification and redemption; as truly as lands and goods are giuen of man to man. And when God giueth Christ to any, he doth withall giue vnto the same partie the spirit of Christ: for hee that hath part in Christ, hath part in his spirit: and this spirit createth in his heart the instrument of faith, by which Christ giuen of the father, is receiued and apprehended; both his body and bloud, and the efficacie and the benefites thereof. Christ is not receiued in imagination, as men receiue things by conceit in the braine: but as hee is giuen of the father; namely in the word and sacraments really and truly, though spiritually. And the same spirit that worketh this faith, doth knit the beleeuer vnto Christ really, though mystically, making him one with Christ, so as Christ is the head, and the beleeuer a member. And thus is this mysticall coniunction wrought, from whence proceedeth this eternall life.

The benefites that come from this mysticall coniunction are these.

I. Hereby a beleeuer begins in this world to liue eternall life: for by the worke of his spirit, Christ maketh that man that is thus vnited vnto him, to begin to die vnto all sinne, and to liue vnto him spiritually, as himselfe liueth.

II. Hence commeth the resurrection of the body: for this coniunction being once begun, remaineth eternall, and is neuer wholly broken off, no not from the body, while it is consumed to dust and ashes. Looke as in the Winter season the sap returneth to the root of the tree, and then all the branches seeme as they were dead: but when Spring time commeth, by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe: euen so, the bodies of Gods children haue their Winter season, while they lie dead and rotten: but yet by vertue of their vnion and coniunction with Christ, at the last day shall life bee conveyed from Christ Iesus vnto them, whereby they shall be raised to life.

III. Hence commeth eternall life to euery beleeuer: that is, glory and blisse in body and soule in heauen for euer and euer: for being once begun (as it is in this world) it is neuer dissolued. And thus we see how Christ conueyeth eternall life vnto his members.

The Vse. The words bearing this sence, do containe in them the foundation of two maine articles of our beleefe, namely, the resurrection of the body, and life euerlasting: for both these are effected to vs, by vertue of our vnion with Christ: for he liueth for euer to giue life to vs. And this is the ground of all true ioy: as wee may see in Iob, who in the middest of his miserie stayed himselfe on this, That hee knew his Redeemer liued, and that hee should rise againe, and behold him with those same eyes, wherewith he saw other creatures, Iob. 19.25, 26.

2. Againe, if Christ liue in heauen to giue vnto vs eternall life, then must wee learne to haue our conuersation in heauen with Christ: for where our life is, there should our conuersation bee. Now that our conuersation may be with him, wee must often seriously consider with our selues of this euerlasting life which Christ there keepeth in store for vs: and for this cause principally doth Christ here say, Behold, I liue for euer.

3. This also must mooue vs to put all our affiance in him, and to place all our ioy and reioicing in him. Men haue most regard to that part of their bodie, by which the whole body and euery member liueth. Well, wee professe our selues to bee members of Christ, and in him is hid our spirituall life: wee therefore must set our hearts and affections on him especially.

The third part of the distinction is this: Though I was dead, ye[illegible: 1 letter] I haue the keyes of death and of hell. Here we must not imagine that hell is a bodily place kept with locke and key, and dores, as mens dwelling houses are: that cannot bee proued by any place of Gods word. Neither yet that the torments thereof are bodily, such as bee inflicted in this world: but rather they are spirituall, being the apprehension and feeling of Gods wrath and vengeance, whose iealousie burnes like fire. But Christ in this phrase borroweth a comparison from stewards of great houses, who at their installing into their stewardships, haue the keyes of all things giuen vnto them. Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this, That Iesus Christ thogh he once died, yet by his death did vanquish hell and death, and hath obtained full power & dominion ouer them both for euermore.

Hence arise sundry instructions: first, that power and authoritie to forgiue sinnes properly, belongeth onely vnto Christ. No meere creature hath this power; for hee that can forgiue sinnes, must bee able to take away the punishments of sinne, namely, hell and death, which none can doe but Christ alone, who onely hath the keyes thereof. And to say that a man can properly forgiue sinnes, is to say, that a man hath power in himselfe ouer hell and death. And therefore the priesthood of the church of Rome is full of blasphemie, who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues: and they deride the custome of reformed churches, who from God pronounce the pardon of sinnes vnto them that repent.

Secondly, hereby wee are taught to reuerence Christ, and to performe vnto him all due honor and loyall obedience. If wee neuer haue done this heretofore, wee must now begin; and if wee haue done it, we must endeuour to do it more. For Christ hath the keyes of hell and death, hee can open the gates thereof at his pleasure, and cast thither whom hee will. Many deceiue themselues through their false conceit of Christ, they thinke not of him as of a Iudge, but as a Sauior onely: they make him all of mercie and pitie, and thereby they take occasion to goe on in sinne. But wee must consider, that Christ is likewise a righteous iudge, who hath the power of hell and death in his hands, and therefore we must not flatter our selues in our euill wayes, but striue to please him continually with fear and trembling, least by our sinnes we stir vp his wrath against vs, and cause him to cast vs into hell, whence is no redemption.

Thirdly, this is a matter of great comfort vnto all those in Gods church, that in this life vnfainedly cleaue vnto Christ: and especially in time of affliction and temptation, and at the houre of death, for Christ hauing the keyes of hell & death is able to keepe them from hell, and from the sting of death. And this hee will doe because they trust in him, for he hath promised it. If this were alwayes sounding in our eares, it would minister endlesse ioy vnto our soules against the seruile feare of hell and death.

Vers. 19. Write the things which thou hast seene, and the things which are, and the things which shall come hereafter.

Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare, hee giueth him a commaundement to write the things which he had seene, &c. This commaundement was giuen to Iohn in the eleuenth verse, and is here againe repeated for these causes: First, that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention. Secondly, that Gods church in all ages may vnderstand, that it is necessarie men should know the estate of the church to bee subiect vnto troubles, that thereby they may better arm themselues against the euils to come. Thirdly, that Iohn might be fully assured of his calling, to write and publish this booke. Fourthly, that Gods church in all ages might be out of doubt, that this booke is no deuice of man, but a booke of God, and part of holy Scripture reuealed from Christ to Iohn for the good of his church. If it be sayd: though Christ did faithfully reueale his will, yet Iohn might erre in publishing it. Answ. As Christ deliuered this to Iohn, so hee receiued and published it faithfully, without all fault either in matter or manner: for we must make a difference betweene the Prophets and Apostles, and all other teachers. As the Prophets in former times, so the Apostles in the New Testament were called immediately by Christ, and had such speciall assistance of Gods spirit, that they could not erre, when they propounded by preaching or writing any doctrine of Christ vnto the church of God: this appeareth by the promises of Christ made vnto them, Luk. 10.16. He which heareth you, heareth me, and be which refuseth you, refuseth me: and [illegible: 1 letter]e which refuseth me, refuseth him that sent me. Againe, Matth. 10.20. It is not you which speake, but the spirit of your father speaking in you. Ioh. 14.26, hee promiseth to send his spirit to be their comforter, which shall teach them all things: yea, to lead them into all truth, Iohn 16.1[illegible: 1 letter]. Which promise some apply [illegible: 1 word] al Gods ministers; but if we marke the circumstances therof, we shall see that properly it agreeth to the Apostles: for though in others the certaintie hereof cannot be affirmed, yet in them it may: for which cause, in the counsell at Ierusalem thus they write vnto the churches: It seemed good to Act 15 28. the holy ghost and to vs; as being assured of the certaine direction of the holy ghost: which no ministers euer since could say, being subiect to errour both in speaking and writing. This distinction must bee held for the certainetie of our faith in the points of Religion, and for our assurance of the faithfull penning and publishing of this booke. And thus much of the causes of this repetition.

In the words of this commandement is contained the diuision of this whole booke, Write the words which thou hast seene▪ that is, set downe what I haue shewed thee in this vision. And which are ▪ that is, all things which I reueale vnto thee touching the present estate of the church. And which are to come hereafter: that is, those things which concerne the future estate of the church to the end of the world, as I will reueale it vnto thee. Thus then is the whole booke distinguished. I. It containeth things touching the present estate of the church in Iohns da[illegible: 1 letter]es. II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world.

The Vse. Hence obserue the lawfulnesse of the art of Logicke: for diuisions be lawfull (else the holy ghost would not here haue vsed them) and so by proportion are other arguments of reasoning: and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good. Those men then are farre deceiued, who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull, and in so saying, they condemne the practise of the holy ghost in this place.

Vers. 20. The mysterie of the seuen starres which thou sawest in my right hand, and the seuen golden candlestickes is this: The seuen starres are the seuen Angels of the Churches, and the seuen candlesticks which thou sawest are the seuen Churches.

This is the third action of Christ: namely the interpretation of the Vision in the principall parts thereof; which he expoundeth for these causes: First, Iohn in this businesse was to shew himselfe a Prophet of God, by declaring the present and future estate of Gods church. Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others: as wee may see in Daniell and the rest of the prophets. Secondly, that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vnto him: For Iohns calling respected the Church of God. And when he should perceiue these visions to concerne the Churches; this would stirre vp his diligence, in obseruing, and penning the things reuealed.

Now Christ expoundeth not the whole vision, but two principall things therein; namely, what was meant by the seuen starres; to wit, the seuen Angels, or the seuen ministers of the Churches. And what was meant by the seuen golden candlesticks: namely▪ The seuē Churches thēselues. The reasons why both were so called, wee haue showed before, with the vse therof. Here onely I will obserue these three points: First, why Christ in the interpretation of his vision doth not expound the whole, but onely two principall parts thereof: This he doth for these causes, First, because hee hath giuen vnto his church the gift of interpretation, which hee would haue them to exercise about this vision: For if hee had expounded euery part himselfe, then he had left herein no matter to his church, whereabout shee might exercise her gift. Secondly, to prouoke Gods ministers especially, with other members of his church, vnto all diligence in studying this and other parts of scripture. For if all things were easie and plaine, then men would grow carelesse in reading and searching out the knowledge of Gods word. Thirdly, to stir vp in euery Reader of this booke an earnest and hartie desire to vnderstand the same. Fourthly, to excite all his seruants to prayer and inuocation vpon God for his grace, that they may with reading the Scripture vnderstand the true meaning thereof.

II. point. Note here, the ministers of the churches are called Angels. What these Angels are, appeareth in the chapters following; to wit, the pastors and ministers of these seuen churches of Asia. So Mat. 11.10. Iohn Baptist is called Christs Angell or messenger, whereby wee haue good light for the expounding of a place in Paule, 1. Cor. 11.10. saying, That the woman ought to haue power ouer her head, that is, bee couered, because of the Angels. Where, by Angels may well bee vnderstood the preachers and ministers of the Gospell. And the reason of that precept may bee this: Among the Corinthians the couering of the head was not as it is with vs, a token of prelieminence and superioritie, but a signe of subiection. And therefore the Apostle would haue the women of Corinth, when they came into the congregation, to haue their heads couered according to the custome of their countrey in other assemblies, to signifie their submission and reuerence vnto the ministerie of the Gospell.

The Vse. Whereas Ministers are the Lords angels and embassadours: hence wee gather, that euery Minister of the Gospell must carry himselfe as the messenger of the Lord. Messengers haue regard of two things; of the matter of their message, and of their manner of deliuerie, that they speake all which they are commanded: and in such order as their Lord and master would haue it spoken, or speake it himselfe if hee were present: and he that faileth in either of these, may iustly bee chalenged of vnfaithfulnesse. The Minister therefore being Christs messenger, must deliuer the whole will of Christ alone vnto his people: as also in that manner which Christ approoueth, and would himselfe obserue, if hee were present. Now can we once imagine, that Christ would deliuer his will, partly in English, partly in Latine and other Languages, or intermingle with the testimonies of the Prophets and Apostles, the sentences of Fathers, of Philosophers, Poets, and other writers? Those therfore that in this sort dispence Christs gospel, doe hereby bewray vnfaithfulnesse in their deliuerie. Indeed this is counted the learned kind of preaching: But it is not that manner which Christ approoueth. And besides, if this kind of teaching may take place, it will bring in as great Barbarisme, in regard of true Diuinitie, as was among the Schoolemen, when Gods word was wholly turned vnto needlesse disputation, yea it would shortly banish the Gospell out of this land.

III. point. Note the phrase which the holy ghost vseth: he sayth not, The seuen starres signifie the seuen Angels, but Are the seuen Angels: and the seuen candlestickes Are the seuen churches; giuing to the signe the name of the thing signified. Wherein wee haue a good warrant for our exposition of that phrase in the Sacrament: This bread is my body: this cup is my bloud: Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation. But as these seuen starres are sayd to bee seuen Ministers, because they did signifie the seuen Ministers: so is the bread called the body of Christ, because it signifieth and representeth his bodie, and the cup his bloud. And as it is absurd to say, the seuen ministers were indeed seuen starres, because they are so called: so it is absurd to hold the bread in the Sacraments to be really Christs body, or the wine his bloud, because it is so called. And thus much of the third action of Christ in the interpretation of this Vision.