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A Commentary Upon the Book of Revelation

Name: A Commentary Upon the Book of Revelation
Author: James Durham

by James Durham

Reformed Biblical 3.5 MB

Year: 1680

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## A Commentary Upon the Book of ## Revelation WHEREIN The Text is explained, the Series of the several Prophecies contained in that Book, deduced according to their order and dependance upon each other; the periods and succession of times, at, or about which, these Prophesies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to History; And those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with Some practical Observations, and several Digressions, necessary for vindicating, clearing, and confirming many weighty and important Truths. Delivered in several LECTURES, by that learned, laborious, and faithfull Servant of Jesus Christ,

## by M. James Durham Late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole REVELATION. 2 Timothy 3:16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse: That the man of God may be perfect, throughly furnished to all good works. Revel. 1:3. Blessed is he that readeth and they that hear the words of this Prophesie, and keep those things that are written therein: for the time is at hand. Revel. 22:7. Behold, I come quickly: blessed is he that keepeth the sayings of the Prophesie of this Book. GLASGOW. By ROBERT SANDERS, Printer to the City and University, 1680.

To the Judicious and Christian Reader by John Carstairs Reader by Robert Balie An Index Of the principall Questions and Controversies CHAP. 1: LECTURE I (1:1–4) CHAP. 1: LECTURE II (1:4–6) CHAP. 1: LECTURE III (1:7–9) CHAP 1: LECTURE IV (1:10) CHAP 1: LECTURE V (1:10–11) CHAP 1: LECTURE VI (1:12–15) CHAP1: LECTURE VII (1:15–16) CHAP1: LECTURE VIII (1:17–18) CHAP 1: LECTURE IX (1:18–20) CHAP. 2: LECTURE I (2:1–3) CHAP 2: LECTURE II (2:4–5) CHAP 2: LECTURE III (2:6–7) CHAP 2: LECTURE IV (2:8–11) CHAP 2: LECTURE V (2:12–17) CHAP2: LECTURE VI (2:18–29) CHAP. 3: LECTURE I (3:1–6) CHAP. 3: LECTURE II (3:7–13) CHAP. 3: LECTURE III (3:14–22) CHAP. 4: LECTURE I (4:1–3) CHAP. 4: LECTURE II (4:4–8) CHAP 4: LECTURE III (4:8–11) CHAP. 5: LECTURE I (5:1–7) CHAP. 5: LECTURE II (5:8–14) CHAP. 6: LECTURE I (6:1) CHAP. 6: LECTURE II (6:1–2) CHAP. 6: LECTURE III (6:3–4) CHAP 6: LECTURE IV (6:5–6) CHAP. 6: LECTURE V (6:7–8) CHAP. 6: LECTURE VI (6:9) CHAP. 6: LECTURE VII (6:10–11) CHAP. 6: LECTURE VIII (6:12–17) CHAP. 7: LECTURE I (7:1) CHAP. 7: LECTURE II (7:2–3) CHAP. 7: LECTURE III (7:4–8) CHAP. 7: LECTURE IV (7:9–10) CHAP. 7: LECTURE V (7:11–14) CHAP. 7: LECTURE VI (7:14–17) CHAP. 8: LECTURE I (8:1–4) CHAP. 8: LECTURE II (8:5–7) CHAP. 8: LECTURE III (8:8–9) CHAP. 8: LECTURE IV (8:10–11) CHAP. 8: LECTURE V (8:12–13) CHAP. 9: LECTURE I (9:1–11) CHAP. 9: LECTURE II (9:12–21) CHAP. 10: LECTURE (10:1–11) CHAP. 11: LECTURE I (11:1–2) CHAP. 11: LECTURE II (11:3–6) CHAP. 11: LECTURE III (11:7–10) CHAP. 11: LECTURE IV (11:11–14) CHAP. 11: LECTURE V 11:15–19) CHAP. 12: LECTURE I (12:1–6) CHAP. 12: LECTURE II (12:7–12) CHAP. 12: LECTURE III (12:13–17) CHAP. 13: LECTURE I (13:1–6) CHAP. 13: LECTURE II (13:4–8) CHAP. 13: LECTURE III (13:9–11) CHAP. 13: LECTURE IV (13:12–17) CHAP. 13: LECTURE V (13:18) CHAP. 14: LECTURE I (14:1–5) CHAP. 14: LECTURE II (14:6–7) CHAP. 14: LECTURE III (14:8–11) CHAP. 14: LECTURE IV (14:12–20) CHAP. 15: LECTURE I (15:1–4) CHAP. 15: LECTURE II (15:5–8) CHAP. 16: LECTURE I (16:1–2) CHAP. 16: LECTURE II (16:3–7) CHAP. 16: LECTURE III (16:8–11) CHAP 16: LECTURE IV (16:12) CHAP. 16: LECTURE V (16:13–16) CHAP. 16: LECTURE VI (16:17–21) CHAP. 17: CHAP. 17: LECTURE I (17:1–2) CHAP. 17: LECTURE II (17:2–6) CHAP. 17: LECTURE III (17:6–8) CHAP. 17: LECTURE IV (17:9–11) CHAP. 17: LECTURE V (17:12–14) CHAP. 17: LECTURE VI (17:12–18) CHAP. 18: LECTURE I (18:1–8) CHAP. 18: LECTURE II (18:9–24) CHAP. 19: LECTURE I (19:1–7) CHAP. 19: LECTURE II (19:8–10) CHAP. 19: LECTURE III (19:11–21) CHAP. 20: LECTURE I (20:1) CHAP. 20: LECTURE II (20:1) CHAP. 20: LECTURE III (20:1) CHAP. 20: LECTURE IV (20:1–3) CHAP. 20: LECTURE V (20:4–6) CHAP. 20: LECTURE VI (20:7–10) CHAP. 20: LECTURE VII (20:11–15) CHAP. 21: LECTURE I (21:1) CHAP. 21: LECTURE II (21:2–8) CHAP. 21: LECTURE III (21:9–27) CHAP. 22: LECTURE I (22:1–5) CHAP. 22: LECTURE II (22:6–12) CHAP. 22: LECTURE III (22:13–21) A Brief View of the Series of the Whole Book of the REVELATION

## To the Judicious and Christian Reader

THe Reverend (now triumphing and glorified) Author, was so famous and deservedly in very high esteem in our Church, both because of the singular and extraordinary way of Gods calling him forth to the Ministery of the Gospel, having left the University (wherein I was at the same time a Student) before he had finished his course of Philosophie, and without any purpose to follow his book, at least in order to such an end; and having lived severall years a private Gentleman with his wife and children, enjoying a good estate in the Countrie, from which he did, no doubt, to the great dissatisfaction of many of his natural friends, and with not a little prejudice to his outward condition, retire, and (being called thereto) humbly offer himself to trials, far from his own home, in order to his being licentiated to preach the Gospel; in the Ministery whereof, he was immediately thereafter settled here at Glasgow, where it hath not wanted a seal in the consciences and hearts of his hearers: And also, because of his eminent piety, stedfastnesse, gravity, prudence,

moderation, and other great abilities, whereof the venerable General Assembly of this Church had such perswasion, that they did, in the year 1650, after mature deliberation, very unanimously pitch upon him, though then but about eight and twenty years of age, as amongst the ablest, sickerest, and most accomplished Ministers therein, to attend the Kings family; in which station, though the times were most difficult, as abounding with tentations and snares, with jealousies, heart-burnings, emulations and animosities, and flowing with high tides of many various and not a few contrary humours, he did so wisely and faithfully behave and acquit himself, that there was a conviction thereof left upon the consciences of all who observed him, and so as he had peace through Jesus Christ as to that ministration: The Author, I say, was in these and other respects so famous, that he needs no Testimony or Epistles of commendation, especially from so obscure and worthlesse a person; yet, being of his particular and very intimate acquaintance, daily conversant with him, and withall his ordinary Hearer, being in a good providence Coleagued with him in the Ministery (though a most unequal yoke- fellow to so strong a labourer) I thought it my duty to give thee some brief hint both of himself (who loved alwayes to be hid, except when it was necessary for him to appear) and of his Book, wherein thou wilt find that the spirit of Mr. Durham was not of an ordinary elevation: notwithstanding whereof, as, in Preaching the Gospel, he liked not to soar and hide himself from the Hearers in a cloud of words (it was not in the wisdom of words, but in demonstration of the Spirit and of power that he taught) So in his Writing, he used the same plainnesse of speech; yet how low soever his stile seemeth to be, I nothing doubt but that every intelligent Reader will find such certainty of truth to satisfie the mind, and such sweetnesse of matter to engage the affections, that he will count the Author an Interpreter one among a thousand. And therefore, if at any time thou misse, as possibly thou mayest, that comptnesse and finenesse of phrase which in this phrasing and wordie age is much in use, Know that he had so very sharp & pregnant an ingine, and so exceeding rich and fruitfull an invention, that they ordinarily did outstripe and go beyond his expression and pen, so that these could very hardly and but seldom

hold foot with him: beside, if his expression was such as might make his meaning be conceived by the Hearers or Readers, he did not at all affect, neither could he stay, being so close in his pursuit of the matter, to chase, or follow after, fine words (so that I may here, without all complement, according to the proverb, say, Aquila non captat muscas;) yet none of his expressions were base or unsuitable to the matter, but, ordinarily, very massie, significant and expressive of his meaning, though plain and simple, and it may be, sometimes not so beautifully situated, nor so adorning and out-setting of it, as possibly some would be at, which the Lord, in the depth of His wisdom, did so order, that, as the Author himself might be kept humble (and indeed he did exemplarily shine in humility) so no other should think of him above what was meet: for, it hath been thought by some, while hearing him discourse, that if he had had such a polished stile and so well combed words as several others have, whose matter yet falleth exceedingly short of his, he would have been looked upon as a very rare and singular man in his generation, as really he was, and as these same Lecturs of his upon the Revelation) which he was by many importuned to publish) will readily give ground to think of him: which, though for substance (except as to these few intermixed solidly, succinctly, and, I hope, satisfyingly discussed questions) they were delivered by him to the people of his charge within a very short time, one of them every Lords-day before Sermon, when all that time he did also preach twice a week at least, and most ordinarily thrice, beside his daily publick Lecturing every fifth week according to his course in the City, and all his other Ministerial duties of Catechising, visiting of the sick, exhorting of the whole from house to house, and his weekly meetings with the Congregationall Eldership for the exercise of Discipline, most dexterously, faithfully, condescendingly and indefatigably discharged by him towards about fifteen hundred souls, of whom he alone as Minister had the oversight; yet in the whole series and contexture thereof, thou wilt, notwithstanding, find as much solidity, sobriety and modesty, much quicknesse and sagacity, and very much plainnesse and perspicuity (considering the obscurity (comparative I mean) of this Scripture) which is rare, sweetly kissing and embracing

each other: so likewise thou wilt discover, beside a clear explication of the Text of this Book and convincing proofes of the Pope of Rome his being that Antichrist (a main scope of it) even to the awakening of the lamentably decayed zeal of the people of God against that Beast, drunk with the bloud of Saints, after whom, so considerable a part of the Christian world, and that to the great offence of the Jews, is, alas, still wondering; thou wilt, I say, beside those, discover vast lecture in History, great light in the Scriptures, and very deep reach in the profoundest and most intricate things in Theologie, to a publick profession whereof, in this University of Glasgow, he was sometime (to wit, a little before his being appointed to attend the Kings Family) by the Commissioners of the Generall Assembly, authorized for visiting the said University, most unanimously and solemnly designed and called, to the great satisfaction and refreshment of many, and more particularly and especially of famous and worthy Mr. Dickson, to whom the precious Author was chosen to succeed in that Profession, (he being called to a Profession of the same nature in the University of Edinburgh) as one of the ablest and best furnished men (all things being considered) in our Church, that were not already engaged in such employments, and most likely to fill Mr. Dicksons room: But, his work will speak for it self, and praise him in the gate, and, no doubt, provoke the Reader, as to blesse God for him, so to lament the Churches great losse in the removall of such an usefull Instrument, in the very flower, prime, and vigour of his grace, gifts and age, being but about six and thirty years: which losse, is so much the greater, that he was eminently and beyond many, as severall other wayes: so, through the healing disposition, and great moderation of spirit given unto him, fitted to deal in the edification- obstructing differences of this poor, torn and divided Church, as may further afterwards appear by a Piece of his concerning Scandal shortly, if the Lord will, to be published. I will not detain thee much longer from perusing of this Work, only I shall in short give thee an account (lest his way of Writing should be mistaken by any, because it differeth from that which others, especially of late, have followed to the no small edification of the Church of God) of the reasons inducing the Author (as he once passingly shewed me upon his

death-bed) to insert these questions that are by way of digression more largely handled in this Book. 1. The importunity of some friends. 2. His persuasion of the soundnesse and in offensivenesse of the matter: wherein, though he hath here and there differed from some great men; yet hath he carried the difference with so much meeknesse, and so few irritating or reflecting expressions, dealing only by the strength of simple reason, that he hath cast a copy, worthy to be followed by others in this eristick age. 3. Some apprehension, that to not a few that way of touching upon some questions might be more pleasing and taking. 4. To prevent drowning, as it were, in following the series and tract of the story and Commentary, according to the practice of several learned and worthy men in their Writings upon the Scripture. 5. Because the clearing of some places along the Book itself did call for severall of them. 6. That if they might any way at all be usefull, they should not altogether perish, there having been no other convenient way for the publishing of them; and indeed it had been a pity to have smothered and kept them from seeing the light, for I have sometimes heard him in his sicknesse, professe, that (however fectlesse they were) as he had peace in his mind, that there was no new, uncouth or strange thing in them, So he could not deny but that sometimes in them and other parts of the Book, he had found God sensibly assisting and carrying him through beyond his own expectation. Now, desiring that these labours of the Author, which were intermixed with much prayer to God (for, all the while he was a Lecturing upon this Scripture (and since) there was a considerable part of a day every week extraordinarily set apart for prayer, as for other causes, so, no doubt, for seeking Gods help in that work) desiring, I say, that these prayer- full labours of his may be richly blest of God to thee, for making thee read the Revelation (which, it may be, hath lyen by thee, for most of it at least, as a sealed book hitherto) with more understanding, edification and comfort than ever; and desiring withall, that the bright and Morning-Star, who holdeth the Stars in His right hand, may illuminate and fix many Stars of such magnitude, and keep them long brightly shining in the firmament of His Church, for the

direction, guidance, and comfort, thereof in these cloudy and sad times, I am, at least would be, Christian,

Thy servant for CHRISTS sake, in the work of the Gospel,

Glasgow, the 23, of September, 1658.

JOHN CARSTAIRS.

## READER

BEing desired to speak my knowledge of this subsequent Work, I acknowledge that I was one who frequently encouraged the Author to let it go abroad. For, however he had no time to polish it, and what is here almost all was taken from his mouth by the pen of an ordinary hearer: yet I am assured, the matter of it, as I heard it weekly delivered, is so precious as cannot but be very welcom and acceptable to the world of Believers. I am confident, that the gracious design which some worthy Brethren amongst us have in hand, and have now far advanced to the god satisfaction of all who have tasted of the first fruits of their Labours, of making the body of holy Scriptures plain and usefull to vulgar capacities, is not a little furthered by this Piece: For, albeit with greater length (as the nature of the Book of necessity did require) than these Brethrens design of shortnesse doth admit: yet is maketh very plain and usefull that without all question hardest of all Scriptures. This I can say, that diverse of the most obscure texts of that holy Book, which I understood little at the beginning of his Lecture, before he closed his Exercise, were made to me so clear, that I judged his Exposition might well be aquiesced into without much more debate.

That wit were more than ordinary weak, which durst promise from the pen of any man a clear and certain Exposition of all the Revelation before the day of performance of these very deep and mysterious Prophesies. It was not for nought, that most judicious Calvin and acute Beze, with many other profound Divines, would never be moved to attempt any Explication of that Book: Yet I hope I may make bold to affirm, without hazard of any heavie censure, that there is here laid such a bridge over that very deepriver, that who ever goeth over it, shall have cause to blesse God for the Authors labour.

The Epistle speaketh to the man, I shall adde but this one word, That from the day I was imployed by the Presbyterie to preach and pray and to impose, with others, hands upon him for the Ministery at Glasgow, I did live to the very last with him in great and uninterrupted love, and in an high estimation of his egregious enduements, which made him to me precious among the most excellent Divines I have been acquainted with in the whole Isle. O if it were the good pleasure of the Master of the Vineyard to plant many such noble Vines in this Land! I hope many more of his Labours shall follow this first, and that the more quickly as this doth receive the due and expected acceptance.

Thine in the LORD,

ROBERT BALIE.

LECTURE I (1:1–4)

IT may look well presumptuous-like to read, or undertake to open this Book: and indeed there is need of much humility & soberness in going about such a work, and that the Spirit of Jesus Christ, who hath given this Book for a benefit to His Church, help us to a right uptaking of it: Yet, considering that the subject matter of it, is so profitable and comfortable to the Church, to the end of the world: considering also what was Christs end in giving it, as His last Will and Word, to His Church, to wit, to be a Revelation, and thereby to make manifest His mind to them: therefore John is forbidden to seal it, that it might be open for the good of His Church: and considering withall the many motives and encouragements that are given to read and search into it, as ver. 3. Blessed is he that readeth, and they that hear the words of this Prophecy: which saying, is also renewed again after the prophetick part is immediatly closed, chap. 22:7, 14 which seem to be notable encouragements, not only to undertake, but also to lay it on as a duty, to read and seek to understand it. We resolve, through Gods grace, to essay it, that it be not altogether useless to the Servants of God to whom it is sent, as ver. 1. It is true, manythings in it are obscure: and it is like, that the full clearing of them is not to be expected, till God in some singular way shall open them up, (neither is that undertaken) Yet, there are, 1. many clear, edifying, and comfortable passages of Gods mind in it: the holy Ghost mixing in those to be fed upon, and to sweeten those passages that are more obscure; and to encourage the Reader to search for the meaning of them. And, 2. though we be not clear to apply such passages to this or that particular time, or party, or person; Yet, seing the scope sets out, in general, the enemity of special enemies of the Church, and it being clear who they are: we think they may be exponed not only according to the Analogy of Faith and sound Doctrine, but according to the scope of the place, though every thing hit not, yet nothing being contrary to it. 3. In those things that are most obscure, there may be sound Doctrines concerning the disposition of enemies, and Gods giving victory over them, & preservation and outgate to His People. And lastly, those things that are most obscure, being particulars, wherein there is no such hazard for us to be ignorant, as in fundamental Truths: and yet being such

as God hath allowed folks by wisdom to search out: therefore, here is wisdom, is prefixed to the hardest places in it, as chap. 13 vers. ult. Upon these considerations, we intend (through the Lords help) to hint at some things in the reading of this Book to you, for your up- stirring to search further into it. The whole strain and form of it, is by way of an Epistle, Jesus Christ, by John, writing His last Will to His Church.

The Preface is in the words read, to ver. 9. The Body of it, from that to the 6 ver. chap. 22. The Conclusion, is in the end of the 22 chap. where it is closed with the ordinary close of other Epistles. We shall first speak to the Preface, and then to the Body, when we come to it. We need not stand upon the Authority, nor Title of it that holds out the Penman: it being of such a divine stamp and Majesty, doth carry Authority in the bosom of it, that if any Scripture hold forth the Soveraignity, Majesty, Justice, Mercy and Truth of God, to the comfort of His People, and the making the hearts of His Enemies to quake, this Scripture doth it. The Author, that is, the Penman, is John the Divine, as he is holden out in the Title. Whether this Title be authentick or not, it's not much to be disputed. It is in some Greek Copies, The Revelation of the holy Apostle and Evangelist, John the Divine. And, we think it is clear to be John, the Apostle, honoured here to bear Christs last Message to His Church. He got this name in the primitive times, as being most full of Divine Revelations, & prying into the Mysteries of the Gospel, and particularly of Christs Divinity. And in the Preface there seems to be some things that bear this out, 1. That he is called John, without designing what John, importing that he was the John, that was well known and famous for an infallible and extraordinary measure of the Spirit. 2. He is said to be that John, that was banished into the Isle of Patmos: which, from the ancient famous story, is clear to be John, the Apostle, he being banished thither under the persecution of Domitian the Emperour. 3. It's further clear, from the 2 ver. in his description, Who bare record of the Word of God, and of the Testimony of Jesus Christ, which relates to his writing of the Gospel, as he stiles himself in the close of it, chap. 21:24. This is that Disciple, which testifieth of these things,

and wrote these things, and we know that his Testimony is true. Neither doth it make anything against this, that this Book (being prophetical) doth differ somewhat in stile from his other Writings: for, the stile is not so unlike his: there being many words and phrases in his Gospel, and in several Chapters of this Book so like one another: as, that Christ is called the Word, and the Lamb, in the one and in the other, these phrases being peculiar to Him.

The Preface hath two parts. First, A general Inscription of the Book, ver. 1, 2, 3. Secondly, A particular Inscription and Direction to the seven Churches in Asia, to which the seven Epistles in the second and third Chapters are written, from ver. 4 to ver. 9. And there are several particulars in every one of these. To begin with the Inscription. The Revelation, that is, the making open and unfolding of some things, obscure: & though they be still obscure to us, yet not in themselves, nor to us now, as they were before this. 2. It's of Jesus Christ: First, Because given out by Jesus Christ, to John, as from the Administrator and great Prophet of His Church: And secondly, Because much of this Revelation concerned the governing of His Church. Thirdly, Which God gave unto him: which denotes the order of the Persons in their subsisting and operations; the Father working from Himself, by the Son, and the way of Christs working as Mediatour, who doth the will of Him that sent Him: for, as God, He understands all things essentially by Himself, but as Mediatour, He hath that given and communicated to Him. Fourthly, The end of this work, is, To shew unto His Servants things which must shortly come to passe, that this Revelation may not be kept up, but made forth- coming to His Servants: by whom is understood not all Creatures, nor all in the visible Church, nor only such special Servants by Office, as John was; but such as were and are His Followers, Subjects, and Believers in Him in the visible Church. Fifthly, The subject of this Revelation, things which must shortly come to passe, not things past, nor so much things present, (though in the second & third Chapter, such things be spoken to) as mainly, things to come. And it's said, That they must shortly come to passe: because, though the full accomplishment of them was not to be till the end of the world, as

will be clear from the Prophecy, and therefore those events cannot be confined within some few years; yet, the beginning of the fulfilling of them was instantly upon the back of this Revelation. Sixthly, He sent and signified it by his Angel, that is, Jesus Christ made use of the ministration of His Angel to signifie this, both to set out His dignity and grandour, and to conciliate the greater credit to it. Seventhly, The person it is revealed to, is, His Servant John; his Servant by special Delegation and Office, in a special Imployment, as a Steward in his House.

1. Observe the great advantage & benefit, the priviledge & prerogative that Christ's Servants have beyond all others: Christ writes his Letters to them: there is not a word written to Kings & great men; but it is to shew his Servants things to come to passe: To be his Servants, is to be Gods freemen; and they win fardest bennupon his Secrets & Mysteries, Psal. 25. The Secret of the Lord is with them that fear him, and he will shew them his Covenant.

2. Observe Christ's way of Administration: Though this Revelation be sent to His Servants: yet not immediatly, but first it is given to Christ; and He gives it to his Angel, and the Angel gives it to John, & he brings it out to the Churches. Jesus Christ must have his own place: and the first notice of anything, concerning the good of the Church, comes to Him as Mediatour: and he doth nothing but he first reveals it to his Servants the Prophets, Amos 3. They are his Servants of State to bear his Mind to his People.

Vers. 2. The second thing in the Preface, is, a description of John, who bare record of the Word of God: which may relate to the Gospel of John, which holds out Jesus Christ, who was, and is the substantial Word of God, as he begins his Gospel. 2. And of the Testimony of Jesus Christ: which may look to his Epistles. 3. And of all things that he saw: this looks to the particular Visions God gave him in this Book. John's baring record, points out his faithfulness according to the Charge and Commission given him: what is given

him to deliver, he keeps not up: what he receives in charge, he discharges.

3. We have the commendation of this Book, ver. 3 to stir up folks to make use of it, because He knew many would scarre at it, and be ready to let it lye beside them as useless and unprofitable: whereas all Scripture is given by inspiration of God, and is profitable, &c. 2 Timothy 3:16. Therefore this is added, Blessed is he that readeth: that is, this Book is not a thing to be spoken of only, and not to be read and studied: for, the Seals of it are opened: and blessed are they that read it. It's a happy and a good thing, soberly and humbly to read, and to seek to understand it: and because every one cannot read, he adds, And blessed are they that hear the words of this Prophecy: it may relate not only to private, but to publick reading and hearing of this Book, when it is read and exponed; So that by Christ's own Ordinance, this Book is to be brought forth to His People: and, because folks are ready to grow vain and secure, and to rest upon reading and hearing, He adds another word, and keep those sayings that are written therein, that is, it's not the reading, nor the hearing simply, that will bring the blessing: but the observing and making right use of it. Then he adds a reason why he would have it read and heard, and the sayings of it observed and made use of, because the time is at hand, the fulfilling of the things in this Book, is at hand; the time hasteth of calling folks to a reckoning, what use they have made of those sayings: the time of pouring out his wrath on his Enemies, & of being very kind to his Church & People, is at hand.

1. Observe, It's a good thing to be studying the Scripture: it's a mark of the blessed man, Psal. 1. It makes the man of God wise to salvation; and it's good that those who want the use of reading themselves, make up that want by hearing others: and particularly, it is good to be reading, and hearing this Book read; those that are fitted for reading, let them use it well; and those that have not this benefit, let them take and improve other opportunities that may bring them to the knowledge of Christ's mind; and the more, that

blessedness is given but to six or seven sorts in this Book, and twice or thrice over, to those that study it, Revelation 22:7, 14.

2. Observe, That it's not enough to be given to reading and hearing of the Word: neither would folks rest on it: but joyn practise with both, Luke 11:28. Blessed are they that hear the Word of God, and keep it. It is not the reader, or hearer, but the doer, that is the blessed man. Yea, though ye were able to open and unfold all the Mysteries that are in this Book, if ye be not suitable and conform there to in your practice, ye are but like that man spoken of, James 1:23, 24 who, beholding his natural face in a glasse, goeth his way, and forgotteth what manner of man he was. He that is a hearer, and not a doer, deceives his own soul: als much hearing and reading doth you good, as is improven in practice.

Quest. How is this Book called a Prophecy, seing some things in it concern things present, as in these Epistles, written to the seven Churches in Asia?

Answ. Prophecies are of two sorts. 1. Prophecy, is that whereby things past or present are known by an instinct of the Spirit: So Moses writeth of the Creation of the World, and things that were before his time: So Ahijah knew the wife of Jeroboam: and Elisha discovered the King of Syria his Counsel, and the covetousness of Gehazi: And, in this respect, as well as in reference to things to come, this Book may be called a Prophecy: because those things that are present are revealed by the Spirit. 2. Prophecy, is of things to come: and in this respect, it's called a Prophecy: because the main drift of this Book of the Revelation, is, to shew things to come, the first three Chapters being introductory to the rest.

Vers. 4. Followeth the second part of the Preface, and it's the particular Inscription and Direction of this Epistle to the seven Churches in Asia, John to the seven Churches in Asia: and it beginneth as the Epistles ordinarily begin, Grace be unto you, and peace. Where we have, 1. the thing wished, Grace and Peace. 2. The

persons to whom, the Seven Churches. 3. The Persons from whom, the Three Persons of the Trinity. 4. And upon the back of this a thanksgiving. John, is the person wishing; that which is wished, is, Grace and Peace, two words, which comprehend all good: Grace, is the fountain of Gods free love; and Peace, the effect of that free love: which being here put together, is love, vented in its precious effects. The Persons from whom, are Three, or, the Three Persons of the Trinity, 1. From the Father, which is, which was, and which is to come, that is, from God the Father, described from His eternal being, without all beginning or ending. And this description of the Father, relates to that of Exodus 3:14. I AM THAT I AM, hath sent me unto you; and it is a name that God often taketh to Himself, The first and the last, the beginning and the ending: and the Title JEHOVAH taketh up these three; JE, the future time; HO, the time present: VAH, the time past. In a word, it's the paraphrase of the word JEHOVAH: and this title is attributed to the Father, not secluding the Son & Holy Ghost; but the Father being the fountain of the Godhead, when He is joyned with the Son & Spirit, those things that are essential to God, are ordinarily attributed to him. 2. From the Seven Spirits: These are not creatures, or created spirits: for, first, created spirits are not objects of worship, from whom we may wish Grace and Peace. Secondly, neither are created spirits set in betwixt the Father and the Son, as those seven Spirits are here. Thirdly, In the 5 chap. ver. 6 those seven Spirits, are called the Eyes and Horns of the Lamb: Eyes being his Omniscience, whereby He sees every where; and Horns, being His Power, working by His Spirit, and making stubborn souls submit unto Him: and these seven Spirits being his Eyes, which are every where, and his Power or Omnipotency, which here also are invocated, They can be no other but the Holy Ghost. The Holy Ghost is called the Seven Spirits; not only, because it's frequent in this Book of the Revelation to go on the number of Seven; but also, and mainly, to shew the manifold and various operations of the Spirit, as 1 Corinthians 12:4, 6. There are diversities of gifts, but the same Spirit; and diversities of operations, but the same God, which worketh all in all. 2. Because it hath relation to the seven Churches He is to write to, their need requiring

much: and he being an infinit and powerful Spirit, he was able to let out abundance of grace and all consolation to every one without prejudice to another, as if each of them had the Spirit wholly, Therefore he is so described in this wish. Secondly, these seven Spirits are said to be before the Throne, that is, present with God, yet made use of by God the Father and the Son, working by the Spirit, effectually communicating what may be for the comfort of His People: and in these words, the holy Spirit is holden out in a posture, apt to execute what is needfull. The third Person is in the 5 ver. And from Jesus Christ; Grace and Peace is wished from him; he is set out in his Three Offices of Prophet, Priest, and King. First, In His Prophetical Office, The faithful Witness, because he reveals the Will of God, and that faithfully: therefore, Isaiah 55:4. He is given as a Witness, a Leader and Commander to the People. Secondly, In his Priestly Office, The first begotten of the dead: To shew, 1. that he offered up himself to the death. 2. Because he was the first that rose from the dead in his own strength, and made others to rise, and he died not again: for, though Lazarus rose, he died again, and though Enoch and Elias did not die, yet that was by vertue of his Power and Resurrection, as also that any other did arise. Thirdly, In his Kingly Office, The Prince of the Kings of the Earth: which Title sets out Christ, not only to be God, equal with the Father, but as Mediatour, King of his Kirk. He is called, Prince of the Kings of the Earth, not as if Kings, and all great men, or others, were in the same manner subjects to him in the relation that Believers are (in which respect his Kingly Office extendeth no further, nor his Priestly and Prophetical Office) but though so he have not such a near relation to them, nor they to him: Yet he is King over them, to restrain them that they prejudge not his Kirk; and to judge them for any wrongs or prejudice they do to them, and to inflict temporal judgments on them here, and eternal hereafter, when he shall be their Judge, and the Books shall be opened at the great Day. The wish is from the Three Persons: and though the Holy Ghost be here named before the Son, it is not to confound the order that is among the Persons of the Trinity in their subsisting and operations: but for this reason, because John is to

insist on Jesus Christ the second Person, he keeps him last in naming, to make the progress in his writing the more clear.

Observe, There are three distinct Persons of the blessed Trinity, the Father, Son, and Spirit, who are the same one God: in the Name of these Three, is Baptism administrated; and from Them, Grace is wished and prayed for, 2 Corinthians 13:14. For, 1. That there are Three, who are distinctly mentioned here, cannot be denied; that the first is the Father; and the third, Jesus Christ, really distinct from the Father, is clear: for, the Son, and not the Father, was incarnate: and therefore the like must be said of the seven Spirits, that they set forth the Holy Ghost personally, seing it is He who in the like places useth to be joyned in with the Father and the Son, as 2 Corinthians 13:13, 1 John 5:7, 8 and therefore it's said in the seven Epistles, to be what the Spirit saith. These Seven Spirits therefore, is that one Spirit, and He a person that speaketh to the churches. Secondly, that each of these Three must be God, appears. 1. Because the last two are both joyned as equall with the Father, of whom there can be no question. 2. Because the Son, Jesus Christ, afterward hath the same title attributed to him, which is here given to the Father 3. Because the same one suit, is prayed for from all of them; and, it being, Grace and Peace, which only God can give, suppones divine essential Attributes to be in those from whom they are wished: yea, they are named here, as joynt Senders of this Epistle, and Authorizers of this Word; therefore is it so often afterward said, Let him that hath ears, hear what the Spirit faith: & there can no Authority but What is divine, be sufficient here. Hence also, thus faith the Lord, and thus faith the Holy Ghost, are frequently put for one another: each one therefore of these three must be God. 3. It may appear from this also, that all these three are One God, thus, this Revelation and Salutation cometh from one God, chap. 1 ver. 1 and 22:18, 19 and yet this Revelation and Salutation cometh from the Father, Son, and Spirit: therefore they are that One God. Again, If the Grace and Peace proceed from one Essence, which is common to all, then they are the same God, essentially, though distinct Persons: but Grace and Peace looks to the same Godhead and Essence, though it be wished for from all, for the

effect, Grace and Peace, is but one, it doth therefore suppose an unity in the fountain from which it comes, to wit, these three Persons of the glorious Godhead, who are named distinctly, not to shew a different effect, from the Father, which is not from the Son; but to shew the concurrence of these blessed Three in an united way for bringing forth of these: so that what cometh from the Father, cometh also from the Son and Spirit. These essential Attributes, and that most simple and infinit Essence, being common to all the three Persons, it rests therefore that they are three distinct Persons, and yet of the same infinit Godhead. Neither will that which the Socinians and others oppose to this place, have weight. Say they, Christ is spoken of here, as dead; Therefore cannot be God. For, it's one thing to speak of him who was dead, another to say that it speaks of him as such. He that died was God, but he died not as God: and therefore this can only prove, that Jesus Christ, as to his Person, is man; but by it, we can no more deny him to be the second Person of the Godhead, than afterward when he is called the first and the last, by that, we can deny Him to be man. And that the Son & the Holy Ghost, are equal with the Father, appeareth also in this, that they are both equally with him, the object of divine Worship here, to wit, of Invocation and Prayer, which could not otherwise be.