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act_n	day_n	lord_n	sabbath_n	2,571	5	9.5859	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, 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, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

the other Now the Lords Supper is called so for three Reasons for which also we conceive this day to be called the Lords day 1. The Lords Supper because of the Lords singular instituting that Bread and Wine for a speciall and religious end distinguishing differencing and setting it apart from a common use to a more speciall use And so this day is called the Lords day because of the Lords separating and setting apart this day for His speciall Service and Worship and in that distinguishing it from other dayes as He had done that Supper from common suppers 2. The Lords Supper for its speciall signification Jesus Christ and His benefits being especially set out in it His death and sufferings pointed at and the benefits we have thereby So this day is called the Lords day because it 's of speciall signification pointing out not so much Gods ceasing from the work of Creation as our Lords ceasing from the work of Redemption as the Lords Supper is for the remembrance of His death till He come again so is this day for remembring the work of Redemption and His Resurrection till He come again 3. The Lords Supper because of its speciall end to set out the honour of the Mediator and the Worship and Ordinances brought in by Him under the New Testament so to distinguish it from the Passeover So this day is called the Lords day for the same reason to set out the honour of the Mediator and that it may be enrolled among the Ordinances of the New Testament therefore when in the New Testament ought is called the Lords it points ordinarily at Christ the Mediator and at the second Person of the God-head as 1 Cor. 8.6 One God distinguished from One Lord. We take it then for granted that it is called the Lords day for these Reasons because its a speciall day set apart for the Lords use of speciall signification and for a speciall end And Secondly That it is a speciall day known to the Church may appear for else Iohn would not have given it such a denomination and that it points at some thing of Christ and so is separated from any Jewish day and common day It is a day known singularity to relate to Christ. To clear it consider it must either be the first day of the Week or some other But none other day it is Ergo c. If any other it can be supposed onely one of these two either not any particular day of the Week but any speciall day or time of Christs appearing or manifesting Himself Or else the Jewish Sabbath day Now neither of these can be meant by the Lords day 1. Not the former for such a day of Christs speciall appearing not being named here it would leave the Church in an uncertainty to know what day was meaned yet is this day mentioned to point it out from other dayes that is the scope why it is so designed Beside if it were any such day it would point at no one day for there are many times of Christs appearing It 's not so to be understood then though even so our Lords appearing may agree to the first day of the Week whereon most frequently He appeared after His Resurrection to His Disciples as Mat. 28. Ioh. 20.26 Acts 1.2 2. Neither the latter to wit the Jewish Sabbath day 1. Because it 's ever called the Sabbath and gets the own name that it formerly had and the giving of it this name will more obscure then clear the day 2. Because the Jewish Sabbaths were then annulled as Colus 2 1● Let none judge you in meat or drink or in respect of an holy day or of the new Moon part of the Sabbath dayes Therefore then can they not be called the Lords day And Gal. 4.10 they are reproved for observing Dayes and Moneths and Times and Years where it is clear the Jewish new Moons Sabbaths and Festivities were then and before that time abolished in so far as peculiar to them though all distinction of dayes was not taken away more than all distinctions of the Elements in the Lords Supper from other Meat because distinction of meat was condemned there also But this followeth all Jewish distinction both of meat and dayes was taken away but what is still assigned by Christ that continues 3. The Lords day in the phrase of the New Testament looks to Christ as having its name some way from him which cannot be said of the Jewish Sabbath But this is called the Lords day as pointing at an Ordinance of the New Testament whereas the Jewish Sabbaths had a respect to the Old Testament Ordinances 3. It remaineth therefore it must be the first day of the Week because no other day can lay claim to it i● is that day which we call Sunday or the Christian Sabbath and was in the Primitive times called The Lords day 1. Because the Reasons why a day is called The Lords day do agree to it especially The Jewish Sabbath was called The Lords day Exod. 20 because on it He ceased from the works of Creation this day is called The Lords day because on it He ceased from the work of Redemption Mar. 16.1 2. Luk. 24.1 2. Ioh. 20.1 It 's that day whereon our Lord not only rose but severall times did meet with His Disciples and many mark severall priviledges and benefits conferred on this day as the pouring out of the holy Ghost Acts 2. And moe reasons might be given whereby this day is singularly beyond others to be called His. 2. Because this first day of the Week and no other was set apart for the Lords Worship and Service as distinguished from other dayes And Iohns end here is to fix on a particular day known to them and so esteemed of among them as such a day That it was set apart for the Lord and His Worship is clear not only from places we have named but from Act. 20.7 Vpon the first day of the Week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Which intimates not onely a meeting but a custom of meeting and that for Preaching Prayer and celebration of the Lords Supper So 1 Cor. 16.2 Vpon the first day of the Week let every one of you lay by him in store as God hath prospered him and in the 1. vers he tells concerning the Collection of the Saints he had given the same order to the Churches of Galatia If it be asked Why doth Paul point at the first day of the Week and bids give themselves to Charity that day here it is because that day was dedicated to Gods Service and Worship whereof Charity was a pendicle And as we hinted at this was not peculiar to one Church as Corinth but was common to all the Churches The like order was in all the Churches of Galatia and it doth not point at Paul's instituting a day but at his

Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith

exceedingly presse a man Now both these are here a golden Candlestick there is its excellency in it self and thy Candlestick there is the Angels interest and propriety in it Both are set down to affect him the more And indeed a Church being in its blossoming and rising condition and all things seeming to go well therein even then to be threatned thus cannot but greatly affect the heart of a faithfull Minister To the third How can People be punished for Ministers faults Answ. If they were altogether innocent it might seem hard but when they also are guilty yea and it 's like here under the same guilt there is no wrong but it 's the correcting of two by one whip both Minister and People for their formality and resting in outward forms without power 2. Though People in one particular be innocent yet a Ministers fault may occasion a plague on the People who are guilty by other sins even as the fault of a Magistrate as we may see in Davids numbering the People and Gods plaguing him in the People for it though they were in much free from that particular sin and as sheep what had they done So when a Peoples outward profession or observance to the Ministery and Ordinances become the ground of a Ministers pride or boast they may by some confusion be put through other and so his pride and glory is stained and their hypoc●isie and formality punished even as on the other side a Peoples vanity of their Minister may have influence on the Lords blasting of him that it may be seen all flesh is grasse Which consideration ought to make Ministers and People walk respectively one to each other yet soberly left the Lord be provoked against both From this threatning Observe 1. That no Church or Minister hath a lease of a Church-state and the Gospel if they abuse it Ephesus is now no Church yea Israel was broken off 2. It 's one of the greatest threatnings that can be to be un-Churched Sword and Pestilence are not like it 3. It may surprise a Church in a very flourishing outward condition if love be wanting 4. Nothing hath more influence in procuring of judgement than coldnesse in love to God and others 5. The estate good or ill of Gods own People hath most influence on the continuing or removing of the Gospel It 's not for the guilt of Nicolaitaus or false Prophets that this is threatned but for their sin who once had love 6. Repentance and diligence hath great influence to prevent such a threatning 7. Ministers and People may have much influence on one anothers good or ill condition and sometime we may read our own distemper and scourge in the distemper of one another LECTURE III. Vers. 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 7. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God THe sixth verse containeth the last thing that is comprehended in the body of the Epistle to Ephesus and it 's a kind of mitigation of the sharp reproof and threatning going before as He began with a word of commendation so he will close with it and will let them see that though He had marked their sin and reproved them for it yet He was the same in His love and had the same thoughts He began with towards them and it is in sum this for as much wrong as is in you and for as much as ye are fallen from your first love yet there is some sparkle of zeal in you ye have this good thing that the corrupt doctrine of the Nicolaitans which began soon to corrupt the simplicity and purity of the Doctrine of Christ is hated and abominated by you even as it is by Me. To clear this a little more we shall speak to these three things 1. What these Nicolaitans were 2. What this hatred was 3. How it was commendable or what is the ground on which it is commended For the 1. We shall consider first what the Nicolaitans were 2. What was the occasion and rise of their error or erroneous Doctrine For the first what they were There is not much recorded of them in Scripture yet it seemeth from all that is written of them being compared with what is written of them in this Chapter that they were such a sort of Schismatical Hereticks as had corrupt Doctrine in their mouths and corrupt and licentious practices in their conversations Therefore their deeds are spoken of in this verse and their Doctrine vers 15. both which are said to be hated of Christ there being a suitablnesse between their Doctrine and their deeds For the particulars of their Doctrine and deeds many are asserted by the Ancient but two things mainly are pitched on 1. In their Doctrine they opened a door to licentiousness and maintained that fornication and adultery were no sin and they cried down Matrimoniall chastity though called for and approven of God 2. In their practice without all respect to offence and scandal they lived as they lifted eating things Sacrificed to Idols a thing much stumbled at in those dayes abusing their Christian liberty to licentiousnesse and lousnesse taking advantage of and abusing the decree of the Apostles Acts 15.20 that Christians would abstain from pollutions of Idols and from fornication and from things strangled and from blood as if all these things had been of one and the same nature as indeed at that time they were all necessarily to be abstained from as if they had been of one nature These are granted by all to be the two main things that these Nicolaitans were guilty of though there be that add many moe as Epiphanius doth and if we look to the 14. and 15. vers of this chapter it is not unlike that the Lord points at these two faults for in the 14. verse He tells Pergamos that she had them that held the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things Sacrificed unto Idols and to commit fornication and in the 15. verse So hast thou also them that hold the Doctrine of the Nicolaitans which thing I hate Where they that maintained the Doctrine of Balaam and the Nicolaitans are the same and He meaneth as Balaam taught Balac to ensnare the Israelites by drawing them to their Idol feasts and commit fornication with the daughters of Moab So saith the Lord ye have the Nicolaitans that follow the same footsteps and teach the same Doctrine 2. There is more difference concerning the occasion and rise of this Heresie It is commonly and by the most part if not by all attributed to that Nicolas that Acts 6. is mentioned among the seven Deacons that were chosen to wait upon the tables and who gets there a testimonie that he was a man

Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru● de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu● de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt

things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statu●e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affe●●ory a●sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactor● shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the