5. in four things 1. that there shall be no intermission of that happy day No night is there no vicissitude or change but an unchangeable day they are above the ups and downs which all the three principall prophesies are obnoxious unto 2. They need no candle no borrowed or artificiall light darknesse is removed and that which was in part is done away 1 Cor. 13. and that which is perfect is come and knowledge is at an height and perfection so that though there be candles or Sun and Moon here and they are needfull yet not so there 3. The Lord giveth them light they have light and immediately from God Himself without all interveening means then shall there be no mistake of God but in that day we shall know that the Father is in the Son and the Son in the Father 4. They reign and that for ever and ever not for a thousand years but eternally in which respect it is certainly opposed to the former Chap. 20. And this of eternity is added as of special use in their happinesse for if it were wanting all their other happinesse would be defective O happy Kingdom and State that cannot be altered there is no wavering to say that it is good to be here Kingdoms on earth have their periods but this hath none but endlesse eternity To be in heaven must be a great happinesse there is no life to that with all the properties of uncontroverted happinesse 2. To be Gods servants must be a great happinesse it is reckoned one in heaven 3. Be comforted O Believers in the hope of heaven and holily long to be there there is no night nor corruption there the heart is stayed there His servants serve Him without gadding or wearying and be the more holily submissive for that endeth all complaints and fully putteth out the life of the body of death We may answer two questions by assertions from these words in short which will further clear them Quest. 1. Do the glorified behold God Himself how can that be seing He is invisible Answ. They see not His Essence by their bodily eyes for He is a Spirit 2. By their understanding they see not His essence adequatly or perfectly as it is for He is infinit and they even then but finit and therefore they comprehend Him not Yet 3. beside what evidences of His glory are seen by created light or splendor about Him as there is much of that or what shineth in the man Christ Jesus who is unconceivably glorious there is a real immediate conceiving and taking up of God though not fully comprehensive of Him or adequatly unto Him because seeing there is opposit to faith and our manner of seeing here And these phrases We shall see Him as He is See His face Know Him as we are known of Him c. confirm it Beside every thing else being but created cannot satisfie the soul without the up taking of God Himself who only can stay the mind and these created excellencies as they point Him out the knowledge of whom is the happinesse of Angels who are also His creatures yet neither see they Him bodily nor do they comprehend Him fully Quest. 2. Do then all see and enjoy Him alike and in an equality Answ. In this sight and happinesse consider 1. the object seen and beholden 2. the manner or capacity of seeing and beholding 3. the effects of satisfaction following thereupon 1. The object of this happinesse is God and His Son Jesus there is one object to all 2. The manner of up-taking is different for before men can conceive of God there must be an elevating or capacitating of them by heavenly qualifications for it and a condescending on Gods part to suit manifestations of Himself to their capacities even when they are enlarged This in glory as here in grace may be different some more enlarged to conceive more of God some lesse yet all have the same object The third to wit the consolation which followeth may be called equal in some respect for they are all satisfied and filled and can desire no more yet in the former respect there is lesse or more according to their measure God 1. proportioning them to speak so in severall sizes then filling all Even as suppose many vessels of diverse quantities were cast into the sea that ocean can fill all and it 's the same ocean whereof they are all full yet some hold more some lesse or suppose some looking to a lovely object that are more or lesse able to discern though none be defective in their sight All behold the same object and discern it to their satisfaction though some see it more distinctly yet all of them satisfyingly So it is here in beholding Gods face LECTURE II. Vers. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 7. Behold I come quickly blessed is he that keepeth the sayings of the prophesie of this book 8. And I Iohn saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the angel which shewed me these things 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 10. And he saith unto me Seal not the sayings of the prophesie of this book for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be THe body of this Book and Prophesie is now past followeth to the end the conclusion which serveth to the confirming and commending of the whole Prophesie especially of the last vision It hath five parts 1. The Angel confirmeth and commendeth what is said ver 6 7. 2. There is a mistake of Iohns recorded ver 8. 3. The Angel as being interrupted by that superstitious humility of Iohn returneth after checking of him to go on ver 9 10 11. Then 4. cometh-in the Master our blessed Lord to speak to the same purpose ver 12. till ver 20. Where 5. Iohn closeth all with a wish for Christs coming and the Churches happinesse as Epistles use to be closed The Angel doth first confirm this Prophesie ver 6. by two arguments 1. These sayings are faithfull and true the matter is sure for the sayings are such as upon them we may lay weight They are faithfull such a commendation the Gospel getteth 1 Tim. 1.15 and it is frequent in this Book It is added and repeated before the close especially with respect to the former vision because 1. it is of concernment
a body bear out some resemblance and analogie of these qualifications that are in Him far beyond any thing that can be conceived The fourth property or qualification is his voice which is said to be as the sound of many waters It was said in the 10. vers to be a great voice like a trumpet here it is said to be like the sound of many waters both high and great heard afar off and very terrible and dreadfull By His voice in Scripture is understood mainly two things both which may well relate to this resemblance 1. His effectuall willing and commanding of things to be as it 's said He spoke and it was done He commanded and it stood fast Gen. 1. Let there be light and it was light for Christ as God hath not a voice properly but the voice being that by which a man signifies his command and will and being here attributed to Christ as God It is to point out His effectual willing and bringing that forth which He would have done and so points at the effectualnesse of Christs government There is nothing called for by Him but it cometh to passe nothing commanded but is done and that with a word 2. It 's taken for the manifestation of Gods terriblenesse and majesty Psal. 18.13 The Lord also thundred in the heavens and the highest gave His voice hailstones and coals of fire In which sense it is applied to the thunder because by it He manifests His power and shews Himself terrible Hence there is so much spoken of His voice Psal. 29.3 4 5 6 7 8 9. The voice of the Lord c. To shew not only the powerful effects of the voice of God in the thunder and the way it produceth its effects but the terriblenesse and majesty of God who hath such a voice that as it is Hag. 2.6 Can shake heaven and earth which is to point out His dreadfulnesse and terriblenesse against the enemies of His Church If He speaks the word they evanish one word of this King will make the stoutest Tyrants to quake as is clear from Scripture and the storie of former times A fifth qualification is vers 16. He had in his right hand seven stars The seven Stars are expounded in the last verse to be the Ministers of the Churches And the reasons of it we forbear till we come to that only here our Lord Jesus is said to have a right hand that is power and skill and activity in exercising His power for the right hand is the strongest hand and that by which men skilfully and dexterously go about the bringing to passe of that which they would be at He hath not power and fury but power and skill and with power and skill He manages all His matters Believers have not a handlesse Mediator to speak so He hath hands as well as feet But more of this in the third thing contained in this description Sixthly He is described further Out of his mouth went a two edged sword whereby is meaned the Word of God especially the Gospel His voice spoken of before is more generall relating to His universall power and soveraignty over all the World This relates more particularly to the written and Preached Word called The sword of the Spirit which is the word of God Eph. 6. and sharper then a two edged sword dividing betwixt the joynts and the marrow the soul and the spirit and is a discerner of the thoughts and intents of the heart Heb. 4. The Word is compared to a sword and a two edged sword for these reasons 1. Because of the power of it it hath a discerning peircing penetrating power with it to come in on hearts and to discover the thoughts and intents of the heart when Christ blesseth it and maketh it strik at the roots of corruption it will humble the proudest heart and quicken the deadest spirit and pierce through the Soul and Conscience of the most obdured person as Act. 2. Peters Preaching did prick his hearers This is the saving and proper effect of the Word when it Anatomizes folks and layeth open their thoughts their security pride formality c. and strikes at the root of the body of death to kill it and be its death 2. Because of the effect it hath among carnall hearers and hypocrites in which respect we think it is especially looked on here as afterwards in the Epistle to Pergamos Chap. 2. vers 12.16 I will fight against them with the sword of my mouth This sword when rightly handled proves a torture to the wicked men in the world when it discovers their rottenesse so it 's said of the two faithfull Witnesses Revel 11.10 that they tormented them that dwelt on the earth the Word of God was so sharp in their mouths that it did hew Hos. 6.5 their minds and consciences and galled them at the heart so Act. 7. it is said Stephens hearers were cut in their heart and gnashed upon him with their teeth they could not abide the plainnesse and evidence of the Word accompanied with power 3. Because it hath a further cutting vertue to wicked men when it proves through Gods Justice plaguing to their hearts and minds and hath an instrumentall efficacy for their slaying when God draws out the sentence and gives the Word an edge and makes it cut and in His Justice to promove their destruction Isa. 11.4 With the breath of his lips he shall slay the wicked 1 King 19.17 Him that escapeth the sword of Iehu shall Elisha slay and Hos. 6.5 I hewed them by my Prophets and slew them by the words of my mouth through Gods pronouncing of sharp threatnings and their corruption abusing the threatnings it becomes their death 2. This sword is said to proceed out of his mouth to point out where from the force efficacy and power of the Word cometh when it pierceth It 's not the Word as it is written or spoken by mens mouth but as it proceedeth out of Christs mouth which makes it profitable or convincing and it is this which makes sinners guilt so great and tormenteth hypocrites when He addeth weight with it to thwart their corruption and they repine against it The last qualification is His countenance was as the Sun shineth in his strength whereby is meaned the love that He sheweth to His People and the Glory and Majesty that is in Himself Psal. 4.6 Lord lift up the light of thy countenance upon us that is the manifestation of thy love And Psal. 80. the causing of His face to shine is severall times spoken of And this favour and stately Majesty in Christ is compared to the Sun shining not as in the morning nor at even nor under a cloud but in his strength 1. Because of the glorious majesty that is in it as Chap. 5.15 of the Song His countenance is as Lebanon excellent as the cedars there is an excellency and beauty in it that dazels and obscures all the excellency and beauty of the World even
Therefore is justly called the only Potentate vers 15. all others being but slaves and worms in comparison with Him And that this bow is compared to an Emerald is to shew that it was a more glorious thing than that rainbow in the clouds which is visible to us This rainbow Chap. 10. vers 1. is said to be upon his head whereby it would seem that it is something which He doth as it were account His Crown and Diadem of Glory It is like that respect is here had to that Covenant which the Lord made with Noah that the waters should not overflow the earth whereof this rainbow was given as a signe and seal for the confirmation thereof Gen. 9.13 and the mentioning of it here and Chap. 10. is not to relate to that particular promise that the earth should not be drowned but is to relate unto the Covenant of Gods Grace through Christ Jesus with His true Church for when it is called a bow in sight like unto an Emerald it pointeth out an excellency beyond the ordinary rainbows and so may be thought to relate to a more excellent Covenant And indeed considering that this is an eminent piece of the Lords Glory and as it were a Crown we can apply it to no other thing In reference to the scope in these places it doth hold forth 1. That this glorious God who is the Creator of all is a God who hath condescended to Covenant with His People 2. It holdeth forth that this gracious condescending of His to enter in Covenant with them is a main part of His Glory and Majesty which He accounteth to be as a Crown unto Him 3. It holdeth forth that as the Lord doth not reveal His Glory to His People abstractly but in the way of His Covenant so His People cannot winn to the comfortable thoughts of the Majesty of God nor ought to look on His Glory but as under that relation 4. And more particularly it is added here to confirm Iohn in this that though the Church was to meet with many persecutions and trialls at first from heathens yet should she not be overwhelmed with the same more than the earth can be overwhelmed again with water and though after that Antichrist and enemies within should trouble her by Errours and Heresies yet should she also be keeped from being drowned by them and therefore when the Lord beginneth the consolatory part of the second principall prophesie and cometh to comfort Iohn against the trialls of Antichrist in the beginning of the 10. Chapter He doth there again appear with this bow upon His head to shew that He is no lesse mindfull of His Covenant with His People and of their preservation from being overwhelmed by enemies than He is of that promise which He made to Noah in the place formerly mentioned From the scope Observe 1. The great necessity and advantage that there is for all that would know God and the mind of God to be rightly instructed what God is It is the first lesson that all whether Ministers or others should learn to have right thoughts and impressions of the Majesty of God and a right conviction of that glory that is in Him 2. As this is requisite to the up-taking of Gods mind in any thing so it is particularly applicable to this Book There can be no up-taking of the mind of God in these Mysteries till we be rightly instructed what God is and have the impression of His Majesty on our hearts 1. Because it setteth out His absolutenesse and Government over His Church whether in the times of bloudy persecution or of prevailing errours in all these God sitteth on His Throne Governing 2. That the Faith of Gods People may be confirmed in expecting the performance of the promises to them and the execution of the Judgement here pronounced on their enemies notwithstanding of many interveening difficulties the â—ying of Gods absolutenesse and Dominion maketh for this 3. The looking on Gods absolutenesse is necessary at the entry to this part of this Book to stay our curiosity and the needlesse vain searching that curious spirits may decline to and so go a whoring from the scope and turn aside to vain jangling whereby they obscure rather than clear the meaning We close this wishing for this impression in our medling with any part of Gods Word and especially in medling with this prophesie Obser. 3. Where God is rightly seen He will be seen exceeding stately and Glorious O so wonderfull whom nothing can resemble whom no tongue can expresse nor eye behold nor heart conceive what were it to imagine thousands of mountains of the most precious stones imaginable and thousands of Suns shining in their brightnesse these are inconceiveably short of God and the Glory that is in Him what an excellent happinesse will that be to dwell with this God for ever to behold His face to see Him as He is and to be capacitate to speak so to know Him as we are known of Him Wonder and admire at Him who is glorious in Holinesse fearfull in Praises doing wonders terrible in Majesty and in all perfections past finding out To Him be praise for ever Amen LECTURE II. Vers. 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they haâ— on their heads crowns of gold 5. And out of the throne proceeded lightnings and thundrings and voices and there were seven lamps of fire burning before the throne which are the seven Spirits of God 6. And before the throne there was a sea of glasse like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 8. And the four beasts had each of them six wings about him and they were full of eyes within THese Verses hold forth the second thing in the Chapter to wit the glorious attendants of this great God who sitteth upon His Throne as great Soveraign of heaven and earth Great Kings have their thrones and their cloaths of State the Lord is beyond them in both these they have also their inferiour Judges Nobles and Counsellers waiting on them as also others to execute their orders and decrees the Lord is brought in here as more eminently furnished with glorious attendants and instruments to execute His pleasure than any that ever was heard of Before we proceed one thing is needfull to be cleared to wit whether the scope of this vision be to represent the Glory of God as it is manifested to the Church Triumphant in Heaven and the Spirits of just men made perfect or whether it be intended to expresse the Glory of God as shining in His Ordinances in the Church Militant Answ. We conceive
for stones and not common gold but clear as glasse for shining and firm and solid as gold and precious also These are excellent walls and houses that are not guilded but of gold This for outward and inward buildings 2. The foundations are commended they are not common stones but of precious stones of all sorts in abundance They are particularly reckoned to be twelve ver 19 20. We know not the nature of them therefore cannot seek mysteries in them Only by what is said of them in Scripture and the adorning of Aarons breast-plate Exod. 28. we may gather that they were most precious All Believers here in beauty exceed Solomon yea Aaron in his finest robes 3. The gates were each of one pearl ver 21. a rare thing a good merchant may sell all for one of these Mat. 13. and that each gate is but one pearl is more than if many gates were made up of moe 4. The streets ver â—21 or causeys were not dirted but are as pure gold as transparent glasse for clearnesse such as the world hath not yet is it short to set out the least thing that Saints have there to tread upon This is an excellent city when gold and such fine gold is made use of to pave its streets There are no foul steps there no foul prints sticking to Believers heels that dwell there which is the scope of it This is a golden city golden walls golden houses golden streets who love gold may be inriched here yet there are some aggravations added the more to set out the glorious happinesse thereof six or seven are in this chapter and as many in the beginning of the next which are additionals to the happinesse of that city or of those who are in it and heightning their happinesse The first is ver 22. there is no temple there which looketh not only to ceremonial worship which was under the Law but to prefer it to the most glorious estate of the militant Châ—rch which under the seventh trumpet Chap. 11. ult consisted much in this that the temple was opened whereas it is not so in this for here is no temple that is no mediate serving of God or accesse to Him or use of Ordinances all these are done away which is clear by the opposition The Lord God Almighty and the Lamb are the temple of it that is the immediate enjoying of God and Jesus Christ supplyeth all Saints now made perfect being admitted to a full satisfying sight of Him as He is Chap. 22. ver 4. which 1 Cor. 13. is the happinesse of heaven for God himself is opposed here not only to the ceremonial worship but to all mediate wayes of seeing Him or approaching to Him in Ordinances any manner of way All these and whatsoever is not God himself is laid by Neither is there need of these in that palace above The second aggreaging priviledge is ver 23. that there is no need of the sun or moon there no created light in it the glory of God c. and the Lamb is the light thereof There is no created thing no not the sun but God Himself as the opposition sheweth that is the comfort of heaven These are not needed nor missed but God is all This setteth forth 1. Whereas light is a glorious creature and so is the sun yet that here there is no need of it for there is a more glorious light that would darken the sun as the sun doth now a petty candle 2. That that light cometh from the resplendent glory of God in that higher house which is far beyond what creatures can imagine though there be so many stones that are precious there yea so many Angels and Saints whose countenance shall shine as that sun which we now see yet that is not its light but the glory of God and the Lamb is the light thereof If any ask â—ow God that is a pure spirit can be its light We answer It is not so to be understood as if adequatly He were taken up by glorified creatures they being still finit But 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure for this light is meerly intellectual whereof more Chap. 22.4 2. That there is a shining glory there manifested as it were a view of His back-parts as was to Moses Exod. 34. that made him shine which exceedeth all the glory that can be imagined that being purposly letten out to make Him known as in measure beyond any glorious appearance on earth 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesuâ— shall be in a super-eminent degree discernable a little glance whereof was in the transfiguration Mat. 17. This shall take up and satisfie all eyes in heaven even the glory of that person who is God it shall be beyond and beside all like the sun in the noon-day beside the stars when they appear in day-light which scarcely or not at all are then discernable And though the like phrase in a great part be used Isa. 60.19 20. yet it differeth much not only in the scope that being to set out the beauty of the militant Church which is spirituall This is that which is eternal But also 1. there is night and day here is no night 2. There is a sun but it goeth not down here is none nor need of one 3. There is no word of the Lamb here there is Yet these expressions whereby the Churches beauty is set out are alluded to here as is said to shew not only that heaven is above gold pearls c. but above what the Church can here attain unto The third aggravation is that ver 24. It shall be the happinesse of all that shall be happy therefore cannot be but glorious for the nations of them that are saved shall walk in that light 1. There are many that shall partake of it 2. They who are saved shall be admitted and they shall account it happinesse to share of that light and it must be an excellent City which is allowed for the walk and comfort of all that ever shall be saved when they are saved they are brought here which proveth it strongly to be heaven yea if they were Kings that are saved they shall bring their glory to it that is 1. forsake all glory of Crowns and Kingdoms in comparison of it it shall so far exceed their glory Or 2. as if all Kings set themselves to make one place or city glorious and therefore should make all their glory to meet and further this one design so this shall be even exceeding all having all in it and wanting nothing that can be for its glory as if all things glorious had trysted in it 4. Its gates are not shut by day for there is no night there that is no interruption of that happinesse no vicissitude of day and night no fear to make the gates to be shut there is but one eternall day which shall
staying of us in approaching to God for the Godhead considered in it self is an infinit inconceivable thing and as there is no proportion betwixt Him and us so not betwixt Him and our capacities of reaching Him so considered but by this union of the Godhead with our nature in the Person of the Son so that He who is Man is also God Having the fulnesse of the Godhead dwelling in Him bodily Coloss. 2.9 There is a condescendencie upon the Almighties side shewing Himself accessible to sinners and as appointing this to say so for a trysting place with them to wit that He is in Christ reconciling the World to Himself 2 Cor. 5.19 whereupon the heart fixeth there to meet God and find Him there and is thereby imboldened and helped to tryst with the great and dreadful God This was typified by the Lords placing of the Mercy-seat above the Ark by the giving of His answers from thence and appointing the people with respect thereto to make their addresses to him whence we see looking toward the Temple Jonah 2.4 toward the holy Hill and holy Oracle c. frequently mentioned in the Saints straits which were typical of this true Tabernacle which God pitched and not man and also held out there in their fixing Worship where God had by His Ordinance trysted them though it was but in Type And seing they made so much of it what wonder is it that the Saints since Christs incarnation and suffering make so great account of the Substance and Antitype it self Secondly A second reason is Because in Christ Jesus the glory and riches of the Grace of God in the work of Redemption doth most eminently and palpably appear which is both sweetest to the Saints to insist on and also tendeth to the advancement of the glory of God dwelling in Him and so furnishing Him for them And therefore these commendations that are given expresly to Christ the Mediator and whereby Faith is strengthened in Him do also set forth and commend exceedingly the Majesty of God and His Grace condescending thus to men and in the same act do serve to strengthen Faith in Him for honouring of God and the Mediator and also the speaking to the praise of God and to the commendation of the Mediator cannot be separated and what strengthens Faith in the one doth it also in the other Thirdly A third is Because there is most sensible footing and to speak so gripping to be gotten by looking to the Mediator and mentioning of Him for He being God and also Man there is more accesse to conceive what the affections and bowels that He as Man hath and for this end hath taken up to Glory with Him that sinners thereby might have confidence in approaching to and by an experienced high Priest Heb. 2.18 and 4.16 than can be had to consider God abstractly in Himself of whose divine Attributes there can be no such apprehension And this is not to give a new Object of our Faith as if thereby it were surer for nothing can be added to the fulnesse of God But is to make that Object to say so more discernable conceivable suitable and accessible unto us and to give us a new ground to strengthen our Faith and a new way of having our necessities made sensible to say so to Him that is when not only by His Omnisciense He knows them fully as God but also being acquainted thereby with the same In respect of His humane affections He is in an inconceivable manner by sympathie affected therewith which though it adde not to the hight or degree of His love and pity yet doth it bring it to such a channel to say so that hearts are more able to conceive thereof and are more delighted and comforted therein And therefore it is no marvel that the same be most frequently mentioned Fourthly He is as is frequently said the ground upon which we have accesse for sin made a gulf betwixt God and man man could not step over the same to God but God stepped over and hath come to mans side by being manifested in our nature in the Person of the Son that so He might give men accesse again to Him Hence Christ is in going to God the Door and Way and as it were the bridge by which they passe and that safely unto their former communion with God and therefore Christ being God so that they cannot have Him but they must have God and being also the Way by which accesse is given them to God it is no marvel that the mentioning of Him be sweet Fifthly The great effects of the love of God have kythed and have been brought about in the Person of the Son the Mediator and though there be no greater love as to its extent degree or freenesse in the Son than in the Father and Spirit as is said nor can be yet that maketh the Mediator more obviously lovely to the sinner although indeed in the same things the love of the other two Persons doth appear also And seing this maketh the Object of our love more sensible to us and helpeth us to understand Gods love the better which otherwise is inconceivable therefore God by proposing this as the pattern and evidence of His love and as the Object of ours doth even allow sinners to feed their love and strengthen their faith on this Object and on the immediate and explicite thoughts thereof which yet is the delighting and feeding on the love of God so manifested which cannot be so well read and understood as by direct looking upon it as it is manifested in the Mediator who being God became Man suffered died and is now though glorified yet a true Man touched in a humane manner with our infirmities as a mother or friend are touched with the difficulties of a child or one intirely beloved though still in a manner becoming His sinlesse glorified and most perfect state This is a main attractive to make souls look to God by this open Door and also by expressing this which is nearest to their own comfort and conception to expresse their Faith in God or their love to Him For encouraging and clearing of us in the improving of these grounds these things would be remembered 1. That our blessed Lord is true Man having these affections and properties that are natural and not sinful truly and really and that therefore there is a greater nearnesse conceivable in our approaching to Him than to God simply considered in Himself 2. That as He is Man having such properties so He is affected suitably thereunto that is He hath a humane affection to and sympathie with these He loveth and hath the experimental ramembrance of His by-past sufferings which also hath its own affecting influence on His soul for awakning of such pity as is consistent with His inconceivable glorified state 3. That He who is Man and thus affected is also God and so by His Omniscience acquainted with every need and strait of His people and
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
the Churches in Iudea so Corinth takes in Cenchrea c. 2. Consider those Churches as once given to Idolatry Ephesus was famous or rather infamous for that Acts 19. yet now Christ esteems them all Churches bestows an Epistle upon them holding out 1. His love 2. The power of His Grace and Gospel 3. The soveraignity and freenesse of His Grace breaking in on the kingdom of sin and Satan amongst them and that Christ can winn in Churches to Himself out of the most profane heathennish and Idolatrous cities and people 3. Consider These cities are respected by Christ and it 's not because they are cities but because they are Churches that which makes them to be preferred before others is the Churches in them And this is it that maketh places carry respect with Jesus Christ more than all the glancing victories and glory of the world 4. Consider them as they are some of them more some of them lesse yet none of them are called lesse or more Churches Ephesus where were many thousands is but a Church as Smyrna and other lesser towns are the reason is the Scripture goes not upon multitude and external considerations of that kind but upon the unitie that is among Ministers and Officers which is not astricted to one particular Congregation and where it is it makes an union among many as amongst few and amongst few as amongst many 5. Consider That the number of these Churches is according to the places where they were fixed and where the members did inhabit which shews that Parochial marches by bounds or towns in convenient lying is not unsuitable but consonant to Scripture wherefore the Church of Ephesus or of any certain place includeth all the Professors living there they are accounted of that Church and no other as providence hath put them together and the Churches are divided as they live sundry No indweller of Ephesus is accounted of the Church of Smyrna or contrarily order in this being well consistent with the Gospel and as we will not find mention made in Scripture of two Churches in one place what ever the number be save when they are after subdivided as 1 Cor. 14. So we will not find any Saint spoken of as belonging to any Congregation but as they dwell and the Church at such a place and Saints of such a place are still taken to be of a like extent 6. Consider Some of them were more corrupt others of them were more pure yet he writes an Epistle to them all some hath a name that they are living when they are dead some are fallen from their first love some have in them those that hold the doctrine of the Nicolaitans some are luke-warm c. Yet they are all of them owned as Churches and written to 1. Because our Lord looks on them as having that which made them to have the essence of Visible Churches and in so far He gives them the name though many defects were in them and therefore intitles them so He stands not to give Laodicea the title of a Church to Him which many it may be would scarcely count worthy the name of Christians 2. Because our Lords way is not at first to give up with Churches and Persons who are joyned to Him in Church-relations but to presse upon them to be forth-coming to their obligations He sayes not ye are no Churches but reckons them Churches and on that ground founds His promises threatnings and directions and gives them reproofs for what is wrong and His advice to amend the same an excellent way of dealing to have Churches answerable to their obligation and not to cast them off Rejection is the last thing used when neither threatnings promises reproofs nor directions have place to do them good And we may say it on the bye it is Christs prerogative to remove Candlesticks and dissolve ties between Him and Churches 7. Consider These Churches as they are now comparing them with what they were once Golden-Candlesticks now dens for Mahomet the Godhead of Christ once written of to them now trampled on Which shews 1. How doleful a thing it is to despise warnings 2. To what a hight Churches defection may come to when there is not a healing in time when falling from the first love is not taken heed to it may come to make a Church no Church These Churches were once as glorious as ever Glasgow was and more Paul writing to sundry of them and here Iohn to them all yet for contempt of the Gospel God breaks the stayes of beauty and bands and they are no Churches to Him Tremble to think upon it 8. Consider That Iohn now in prison writes the Church is obliged to Iohns imprisonment We now have moe writings by the Apostles Epistles from their prisons than we have from their liberty God making this good use of mans malice 9. He repeats his commission not only in generall but to every Church as their peculiar message was that he might bear out his commission in his dealing with them and that they might know the warrand they had to hear him Neither Ministers ought to speak or people to hear except they be warranded there is an unwarrantablenesse in hearing as there is in speaking Prov. 19.27 And people would make conscience in hearing that it be not done indifferently and there would not be indifferent accesse for all to Preach nor for hearing but as the Lord warrands LECTURE VI. Vers. 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 wooll as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brasse as if they burned in a furnace THe second circumstance or step of the first part of the Vision is what Iohn did vers 12. or his carriage when he heard the voice spoken of before vers 10. I turned to see the voice that spake a voice is not properly the object of sight but it 's two wayes to be understood 1. Either Iohn turned him that is gave pains more clearly to perceive and understand that which was spoken for seeing in Scripture is often so taken for a more clear up-taking and understanding of a thing and so the meaning is Iohn having heard the voice behind him he lends to his ear to take it up better Or 2. It may look to Iohn's desire to see him that spoke and so he turned not to see the voice but the speaker and on the back of this the heavenly Vision is represented to him And being turned I saw seven golden candlesticks Follows what Iohn saw upon his turning about he gets this Vision Folks that go about the use of the means seriously minding edification they readily profit
Lord Jesus Christ His Kingly and Princely Office as that which followeth doth of His Prophetical Office hereby letting us know that our Lord Jesus His being in heaven and in glory hath not made Him lay by His Offices or the executing of them but He remains King and Priest for ever Psalm 110. even in heaven He bears His Offices to His Churches 2. That our Lord Jesus Christ not only bears these Offices but in an excellent and glorious manner there is no such King no such Priest no such Prophet as He so that whatsoever belongs to any of His Offices or any part of any of them He would have His people looking to Him as eminent therein He is a King ruling in Righteousnesse stately in Majesty and dominion a Priest that continueth for ever and hath an unchangeable Priesthood and is able to save all them to the uttermost that come unto God by Him seing He lives for ever to make intercession for them and such an high Priest becomes us who is holy and harmlesse undefiled separated from sinners and made higher then the heavens Heb. 7.24 25 26. He is a Prophet such as hath no equal none teacheth like Him Therefore it becometh us not only not to have low thoughts of Christ as bearing those Offices but to think of Him as being eminent and glorious in them and all that concerns them 3. It holds out that our Lord Jesus His statelinesse and glory doth not marr nor hinder Him in the application of His Offices and executing them for the good of His Church but for as stately as He is for Authority having on His long robe and being girded with a golden girdle yet His garment is so truced and girded as He is fitted for His imployment and to make use of His Offices for the benefit of souls See Iohn 13. v. 3. as ever He did when He was on earth Christs greatnesse and glory is so far from unfitting Him for the discharge of His Offices that He hath robes compacted and Himself so fitted as He may handsomly go about the discharge of them being still girded though the girdle be of gold The second part of the description vers 14 is His qualifications for His Offices set out under the particular parts of a body First His head and His hair were like wool this would not agree to Christs Manhead in all appearance He not having come to that age at which men use to become white haired It is an application of or an allusion to that of Dan. 7.9 if not taken out of it And the reason of the allusion is to set out 1. The Eternitie of Christs Godhead that though He was and is Man yet before the world was He was and is the Eternal God without beginning that whitenesse of the hair being spoken of God to set out His Eternity He is not from yesterday as poor creatures are but from everlasting though His Eternity maketh no change nor alteration on Him as age doth on men 2. It sets out our Lord Jesus His wisdom and experience and the reverence that is due to Him He is set out as one having gray hairs being eminently endued with wisdom and experience as old men use to be in comparison of others and as these of younger years usually are not Therefore Dan. 7.9 He is called the ancient of dayes which expounds His appearing with white hairs Isa. 11.2 The Spirit of the Lord rests upon Him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge and of the fear of the Lord. The second part of this qualification is in His eyes His eyes were as a flame of fire He is also thus set forth Dan. 10.6 These eyes point out the omniscience of Christ who as God sees every thing and they are said to be as a flame of fire partly because of their peircing nature that as all things are naked before Him and bare so He sees throughly in through and out through them all All things are lying open and as it were imbowelled before His eyes Heb. 4. And partly because of the dreadfulnesse and terriblenesse that will arise from His omniscience to the wicked of the world His and His Churches enemies nothing will be more terrible to them nor a glance of Christs eye whereby he can destroy worlds of them as when he looked down on Sodom and Gomorrah fire and brimston followed His eye and destroyed them The third part of His description is vers 15. His feet like unto fine brasse this is excellent brasse glittering brasse nearest unto gold as being some way mixed with it and these feet of brasse point out not only His power but especially His wayes counsels and dispensations toward His people in ordering of His Churches Gods paths and wayes being the manner of His guiding of the world So Christs feet do signifie His stepping up and down in His Church ordering all things well wisely and holily to His glorious ends and consequently His dispensations whereby He makes His presence manifest among His People 2. These feet are said to be like unto fine brasse as if they burned in a furnace to point out 1. That all His dispensations are pure and perfect 2. Excellent and firm solide and durable there is no prevailing by the gates of hell against them They are pure spotlesse and clean no iniquity is in them Deut. 32.4 He is the Rock His work is perfect for all His wayes are judgement a God of Truth and without iniquity just and right is He. We think this to be the meaning here His wayes in His Church His stepping up and down in it are pure and spotlesse firm and solid all on-lookers cannot mark a spot in them they cannot be mended or bettered nor hindered He so sickerly sets them down It serves to hold forth the statelinesse of our Lord Jesus Christ and to bring our hearts to a holy awe and reverence of Him O that folks knew what He were they would walk in more awe and reverence before and with Him who is such a stately Person I Love reverence and admire Jesus there is no such stately and lovely Person in the world submit to Him He will do no wrong Contend not with Him for on He will go so sickerly sets He down His steps like pillars of brasse The reasons of these expositions will appear more in the Inscriptions of the Epistles chap. 2. and 3. LECTURE VII Vers. 15. 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 two-edged sword and his countenance was as the Sun shineth in his strength I Told you that this Vision doth not represent the Body of our Lord Jesus or His humane nature but it is to point out His divine qualifications wherewith He was furnished as God-Man in one Person for the good of His Church And these things spoken of as parts of
this is another ground of our Faith or a confirmation of an Article of it 2. That Jesus Christ in His Man-head satisfied Justice for He was dead He laid down His life and that willingly No man taketh my life from me but I lay it down and take it up again 3. That Jesus Christ is God and Man having two distinct Natures in one Person for in the one Nature He is living and in the other Nature He that was living became dead yet it 's but one Person that was both living and dead some things as is ordinary are attributed to the Person that agree but to one of the Natures as Acts 20. 28. God is said to have purchased His Church with His own Blood not that the Godhead could suffer but He that was God suffered so of the Man Christ it may be said that He is Omnipotent yet not as man but the Person that was and is Man is Omnipotent so the Person that is God died though not as God but in respect of His humane nature and as He was Man These phrases from Christs own mouth do both clear and confirm our Faith And behold I am alive for evermore Then 1. Our Lord Jesus Christ who died once shall die no more 2. He who died out of love to His people is risen and exalted to heavenly glory and dignity and bears the Office of Mediator for the consolation of His people for evermore 3. His exaltation maketh Him no lesse mindfull nor lesse affectionate and tender of Believers in Him for Iohn might have thought that now there was a distance and drinesse come in between Christ and Him especially considered as God but He tells Iohn He liveth for his comfort and that he may expect that He who gave life to all and laid down His life for him and other Believers would be tender of Him and of His life Which letteth us see 1. That the price of Believers Redemption is paid 2. That it is paid by a Brother that had a humane nature and was like us in all things except sin 3. That Christ who is God is also Man and that to put us in a capacity of living 4. See here Christs Resurrection and victory over death so that the bargain is compleated and finished and consequently that Believers shall rise and live for ever through Him Every word here is bigg with consolation to us if we know how to suck at it LECTURE IX Vers. 18. 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 THe Lord is now comforting Iohn 1. From His Natures or Person 2. From His dying and victorie over death 3. From His Office which as Mediator He executes instanced especially over hell and death for these reasons 1. Because hell and death were the last enemies Christ had to subdue as if He said I have gotten power over the greatest enemies and consequently I have power over the rest and so it points at the greatnesse and universality of His power as Mediator He being made head over all things to the Church and having all things put under Him both which are in heaven and which are in earth and which are under the earth that at the Name of Jesus every knee should bow 2. For the comfort of His people Particularly for the comfort of Iohn because now Iohn was affrighted with the Majesty of God and the challenges of his own sinfulnesse and was overcharged with fear therefore Christ saith to him fear not hell nor death Iohn for I have the keys of both and can dispose so of them as they shall not hurt thee so guarding him and His people against fears and down-casting which may flow from the apprehension of hell and death which are the main things that the wakened person cast down at Christs feet doth fear 1. From our Lords repeating these grounds of consolation for Iohn's incouragement in general Observe That when fear groweth excessive and degenerates even in these that should least mistake Jesus Christ it is not easily removed but will take one ground of encouragement and confirmation after another ere the soul be erected This is clear from the many Arguments and the repeating of them to remove Iohn's fear for Christ doth nothing idely so apprehensive and jealous is flesh when the Majesty of God kythes and the sense of sin and challenges for sin are wakened and the creatures infirmitie and weaknesse is discovered and so strong is misbelief That the souls of these who are most tenderly dealt with and readily none was more tenderly dealt with nor Iohn the beloved Disciple who lay in Christs bosom are hardly raised up to comfort and confidence This flowes partly from the pronenesse of our nature to mistake Christ and sink in discouragement and partly through our weaknesse and sinfulnesse so that the worth of Christ gets no credit in the general far lesse in our paticular at such a nick of time as this is when discouragement prevaileth a thing that experience teacheth and that souls would walk in fear of at such times a temper like unto which we may see Psal. 77. My sore did run in the night my soul refused comfort The second general is this That it is no great hazard for a discouraged soul to be laid at Christs feet it 's a good posture when a soul cannot bear the weight of a difficultie to throw it self down before Him Christ is tender to these and though souls sin in giving way to excessive fear through the apprehension of wrath and guilt yet our Lord deals gently with them when the reed is bruised He will not break it when the flax is but smoaking He will not quench it when the ewes are with young He softly drives them and carries the lambs in His bosome and suits His tendernesse in reference to them Isa. 40.11 If any be in such a condition it were good to believe this Christs tendernesse in such a case when the soul is laid low is abundantly clear in this one instance Thirdly More particularly Observe 1. That Believers may have apprehensions and fears of hell and death or the fears of hell and death may sease and be excessive in them therefore Christ guards against it which otherwise were not needfull Obs. 2. Much of this fear proceedeth from the ignorance of Christs ' Natures Person and Offices or from the ignorance of Him in the administration of these His Offices Therefore when He comes to comfort Iohn He holds out His Offices and lets Him know that life and death are at His disposing There is some secret mistake of Christ and some strange mould of Christ in the mind where
not to blaspheme as the Apostle speaketh 1 Tim. 1.20 3. It hath weight as to others to scare them from countenancing of such and is as it were a Mark or Beakon set upon them thereby to give warning to others for eschewing of their company as it is Rom. 16.17.18 and in many other places and if it have this fruit it cannot but in a great part blast their designe Now the neglect of this sentence made all these restraints void as if no weight had been in Christs Ordinance this was the Angels fault As to the second to wit wherefore Christ is so displeased with the suffering of corrupt Teachers we may gather the reasons thereof from what is said For 1. it sheweth little zeal to His Glory when His Name is suffered to be blasphemed 2. It sheweth little love to His People when they are suffered to be seduced 3. It sheweth little respect to His Ordinances when they are not made use of for the end appointed and when corrupt men are suffered to invert the order appointed by Him in a word Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel and have made Religion more despicable to profane men than any grosse out-breakings have done also moe souls have been destroyed thereby and that speedily with swift destruction 2 Pet. 2. and as it were carrying them away with a flood as it is chap. 12. Lastly Other sins are fallen into by some more pretext at least of tentation and corruptions prevailing but this is done with a high Hand whereby men not only break the command themselves but teach others so to do Matth. 5.19 And therefore it is called a Teaching of rebellion against the Lord Ier. 28.16 and is fallen into with more deliberation than other sins for which cause an Heretick is said to be condemned of Himself Tit. 3.11 Which being put together with many other aggravations of this sin of corrupt Teaching and ills that follow thereupon it is no marvel that the Lord Jesus who is jealous of His Glory and affected with the hazard of His People be exceedingly displeased at the neglect of such a duty as is the using of the Authority which he hath given to His Church-officers for edification and particularly for the curbing of corrupt Teachers and the taking of the foxes that spoil the Vines Song 2.15 We suppose now it is not difficult to Answer to the third Question to wit If the suffering of corrupt Teachers be reprovable in men who have civil Authority to restrain the same for the same grounds that ought to awaken zeal in Ministers against this ill ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ and preventing of the hurt of His Church and People seing the Sword is not delivered to them in vain but for the terror of them that do evil Rom. 13.3 Sure we are in the Old Testament Magistrates were included within the command of restraining and punishing such as did intise to false Worship as well as the Priests were Deut. 13.1 c. And in the New Testament we find no repeal of the same and though there be no instance thereof in the Gospel or Acts of the Apostles because Magistrates were not then Christian yet in the progresse of this Book of Revelation we will find that when Magistrates became Christian it 's looked upon as reprovable in them that countenanced Antichrist and it 's highly commended in these that out of zeal to God should withdraw from the whore and burn her with fire chap. 17. vers 16 17. And seing in the Scripture all Sect-masters are accounted Antichrists as Mat. 24. 1 Ioh. 2.18 2 Epistle vers 7. c. can there be any better rule to try what is duty in reference to them than by what is approven of God in reference to him who is the prime Antichrist And this is clear that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this yet He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him We see also in Church-historie that the most tender Magistrates when they were in the best frame have ever been most zealous in this as by the examples of Constantin Gratianus Theodosius c. is clear and the most untender friends or greatest enemies of the Truth have striven to have all sorts of Religions equally tolerated or at least to have a sort of harmonie amongst them by the removing or burying of all Laws Civil and Ecclesiastick that did strike against some Errors In reference to the first it 's observed by Ammianus an Heathen writer and a great friend to Iulian that amongst other devices that Iulian used to root out Christianity this was one that he gave toleration openly to all the different Professions that were amongst Christians which then after the Councel of Nice were very many and required no more of them but that they should abstain from civil discords and so without fear follow any Religion they pleased The words are as they are cited by Ludovicus Molineus pag. 560. ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus And certainly it can be no acceptable service to Jesus Christ to follow that way which this expert child of the devil made use of against Him And Anastasius also is condemned for this that he endeavoured such an oblivion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church as tended to suppresse all the former Cannons Decrees or Confessions which had been enacted in the former famous general Councels against grosse Errors as may be seen in the beginning of the sixth Centurie of the Church-historie Lastly This is also sure that the asserting that Magistrats ought not de jure or might not de facto meddle with restraining of Hereticks was ever in the Primitive times accounted a grosse Error Augustine professeth himself sometime to have been of that opinion yet often in his writings doth he professe himself to have been convinced with the reasons of his brethren and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing so that he became a most vehement presser of this as in his Epistles is clear and he feareth not to account the opposers of this to wit such as pleaded for toleration from Magistrates amongst Hereticks and often nameth them under the Title of Rogatiani from one who it seemeth was some eminent pleader for this forbearance and one of the Donatists party It is not intended that Magistrates or Ministers should account alike of all Errors or Hereticks much lesse that indifferently the highest degrees of civil punishments or Church-censures should be execute against them but that according to Spiritual prudence both Civil and Church Authority should be exercised for the restraining of such evil workers
in part be brought to believe the generall truths of the Gospel concerning Christ c. and to his own apprehension be perswaded in himself that he hath received him and so carry within himself as if indeed there were ground to expect what is promised in him This is clear also from the many instances of historicall and temporall faith that are recorded in Scripture and in this respect it is said of the temporary Believer That anone he receiveth the word with joy and goeth forth as if all were well Thus Agrippa is by the force of the Word almost perswaded to be a Christian Act. 26.28 And Isai. 48.1 and 2. some are said to call themselves of the holy city and stay themselves on the Lord God of Israel which supposeth an exercise of faith at least in their account and yet it was not done in truth and in righteousnesse In the seventh place we may instance it in the common operations of the spirit on the affections within we have already hinted something of convictions for sin of fear of wrath and destruction of the soul which certainly may sometimes affect many hypocrites also of grief and worldly sorrow which may seaze upon such and in an high degree who yet may have nothing of God in them upon the other side there may be much of it also in respect of the flashes of joy tendernesse and meltings of heart which hypocrites may have at one time either in some publick Ordinances or possibly in secret or otherwise more than at other times and yet there be nothing but the common operations of the spirit such as were in many of Iohns Hearers who for a srason rejoyced in his light Iob. 5.35 and in the temporary Believer as was formerly cited for the Lord that dispenseth the common gifts of the Spirit as He pleaseth doth also dispense of these common effects of the Spirits operation such as liberty fear joy sorrow and the like according to his Soveraign pleasure without respect to the eternall state good or bad of the person on whom He bestoweth them Now seing these things and such like may be where yet sincerity is not what wonder is there that a person be said to have a name by others or be thought to have reality by himself when yet indeed there is nothing but deadnesse Oftentimes men that are ordinarily admirers of themselves and what is in themselves are brought to think highly of themselves and of the sincerity of their own state and that wâ—th great perswasion upon lesse grounds than these that are laid down as we will find in the Epistle to Laodicea If it be asked supposing such things to be What can further be defective to reality Answ. To say no more all these things may be and yet there may be defect in these three which are simply necessary for the differencing of a sincere person from an hypocrite First There may be a want of the new nature and the person not yet be born again as it is Ioh. 3.3 Secondly All these may be and yet the person not be brought really to deny his own righteousnesse and positively to receive Christ offered in the Gospel and to rest upon Him for the attaining of life through His righteousnesse and satisfaction although they may be convinced it is good to do it and although they may think they have done it being blinded by their own pride and although they may some way comfort themselves as if they had done it in this their presumptuous dream yet really it is never done for so they could not but be saved because of the immutable tearms of Gods Covenant which say Whosoever believeth in him shall not perish but have eternal life Thirdly All these things may be when yet there is defect in the nature of the inward duties to say so and in the manner of performing what is outward that is they may be both without the qualifications required to the constituting of sincerity and sincere acts spoken to Chap. 2. So that still these fruits are but fruits of the old tree and flesh and are not brought forth by faith in Jesus Christ without which nothing can be pleasing to God neither is His glory singly aimed at in them c. without which the most glancing fruits will be but rotten before the Lord. Again Secondly considering this Thou hast a name that thou livest and art dead with respect to the Minister it may be enquired 1. What kind of Minister this is who may be said to have a name that he liveth and is dead 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others and in such things as may gain an approbation before men without that which may make him approveable before God To the first we say that in the describing of such a Minister we must 1. look to somethingâ— which he hath that give the ground of his having a name And 2. to something which he hath not the want whereof proveth him to have no more but a name First then A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage Secondly he may have some good measure of gifts and a pleasing quicknesse and dexterity in Preaching and mannaging of other duties that belong to his Calling This gift it seemeth was in many Church-officers at Corinth which made them appear exceeding eminent Thirdly he may have a frequency and accurate formality in the discharge of all duties as bearing forth much diligence and faithfulnesse in the discharge of them with a seeming fervour and earnestnesse It is like that these who preached Christ out of envy Philip. 1.15 wanted not a good measure of this Fourthly he may have a great plausiblnesse and a familiar kind of humanity and discretion to speak so in his conversation with others which often tendeth to gain applause from them as if it were a speciall sign of humility and an evidence of love and respect whereby men oftentimes are engaged to esteem of such a Minister more upon such an account to wit as being particularly friendly to them than for their works sake as the word is 1 Thess. 5.13 It is like that these false Teachers that got such a name as who but they in Corinth and Galatia had much of this way of insinuation and also these mentioned Philip. 1. cannot well be thought to be free in this respect seing they Preached Christ out of envie and strife vers 15. as minding to gain a name thereby beyond Paul Fifthly Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people and seeming countenance and fruit in outward things as in the bearing down of Error the suppressing of grosse scandals and out-breakings and the bringing of his people to some conformity in publick and private duties in which respects his Congregation may be more formal than
names this is according to the Scripture phrase to shew their eminency and excellency beyond others who by their integrity had as it were procured themselves a name in Christs account so this phrase is understood Act. 1.15 to wit not only it signifieth some persons simply but some persons that are eminent 2. They are even in Sardis and this commends their honesty that had keeped somewhat lively even where Minister and People were dead 3. They are a few names which sheweth that in comparison with the multitude of this Church there were but few sincere Believers at least in a lively condition although outward things looked exceeding fair which also heightens their commendation 4. In the description it is said thou hast relating to the Angelâ— which saith that a lifelesse Minister may have some lively persons under his charge and yet he is little to be thanked for it We conceive that this doth not only respect the title which he hath to all that are members but it seemeth to relate to a peculiar interest in these few beside others and so they might be said to be his as being begotten by his Ministrie in which respect he could not be said to have these who had no sincerity at all 5. They are described by this That they have not defiled their garments which relateth not only to purity in outward practice for it is like that was not so rare a thing in Sardis but especially it relateth to their inward livelinesse and freedom from these evils especially of security formality declining hypocrisie and such like that were common in the place And thus to keep the garments is often taken universally as respecting mans inward condition as well as that that is outward and particularly chap. 16. vers 15. The consolation it self is in this promise they shall walk with me in white which hath a twofold consolation in it 1. That they shall walk with Christ and so enjoy his company and be made happy objectively by the possessing of His presence â—2 That in the enjoying of Christs company they shall be cloathed with white which we take to hold forth the unconceivable Glory which shall be put upon the souls and even the bodies also of Believers when they shall be raised in Glory and bear the Image of the heavenly c. 1 Cor. 15. and shall be conformed to Christs glorious Body Philip. 3.21 and shall shine as the Son in the firmament Matth. 13. It 's called white 1. because then there shall be no spot amongst all the Congregation of the firstborn 2. When Christ is on his conquest chap. 19 he appeareth in white and in this place it is to shew forth the Believers absolute victory over all difficulties and enemies 3. When Christ was transfigured His garments did shine so saith he here that the Believer who keepeth himself pure shall walk in Christs livery and as it were He shall give them new cloaths like unto His own Thus shall they be subjectively happy The reason subjoyned is in these words for they are worthy we may take up worthinesse under several considerations as first when there is supposed to be in proper justice a condignity between the deserving of the person and the thing that is bestowed upon him as when a workman is said to be worthy of his wages speaking as â—mongst men in this respect Scotus and many of the Schoolmen that follow him denie that men can merit any thing before God because there is such a distance between God and creatures that no creature can make God his debtor without respect to His own free engagement and promise and also because there is no due proportionablnesse between the great happinesse of Eternal life and what men can do to procure the same This Doctrine is much opposed by the generality of the Schoolmen and later Jesuites as having these absurdities with it 1. That it destroyeth all proper merit 2. That it saith there is no condignity in good works themselves without respect to Gods promise whereas they say such and such works had been condignly meritorious although there had never been such a promise 3. They say it is all one with the Hereticks opinion and such like of which possibly we may say a word some-otherwhere if the Lord will Yet this first acception of worthinesse or merit cannot be admitted here because 1. it contrairs the end of Christs giving this promise which is to expresse the freenesse of His Grace in taking notice of such and bestowing such an excellent priviledge on them beyond their deserving 2. It is contrary to what is implied in the promise for if they had absolute perfection for the time so as to merit to be thus deâ—â—t with Then it would suppose that they did already walk in white and were simplie free of all blots whereas Christ doth difference their future happy condition from what they had for the time in this respect that although then they wanted not their own infirmities albeit they were sincere and free of the faults that others were lying under yet wanted they not all spots but at that time when this promise should be fulfilled these spots should be wiped away and they should walk fully in white Secondly Worth or merit is sometimes taken as it respecteth Gods gracious acceptation of a sinner through Christ Jesus and thus a believing sinner may be said to be worthy and to have heaven bestowed upon him in Gods righteousnesse and faithfulnesse 1. Because in Christ he is accepted as worthy and so they may be said to be worthy in Him as they are just and righteous in Him that is through the imputation of Christs worth and righteousnesse unto them for though it be said here that they are worthy yet it is not said that they are worthy in themselves 2. In this respect Believers may be said to be worthy because God hath freely condescended to promise such things unto them and therefore to speak so according to the terms of the Law of Grace they may expect and claim the performance of such promises from the righteous Judge who cannot in His justice but perform what He hath promised as if there were a ty of strict justice by merit put upon Him And this agreeth with the Apostles reasoning 2 Tim. 4.7 8. In the third place often this word which is rendred worthy here is to be understood of a meetnesse and sutablnesse which is in such a thing without respect to any merit or proper justice thus it is rendred Mat. 3.8 Bring forth therefore fruits meet for repentance The word rendred meet there is the same that is rendred worthy here and importeth only that there ought to be a sutablnesse in their fruits to true Repentance This will agree well to this place as the scope cleareth The Lord saith they kept themselves clean when others were defiled therefore they shall walk with me in white when others shall be polluted and the reason is subjoyned it
vers 10. Wherein 1. there is a common trial foretold 2. There is a promise made to them in reference to the same And 3. some ground as it were a reason of this promise is premitted vers 10. The trial which is foretold is â—everal wayes set forth 1. It is called a ventation It is usual in Scripture to stile affliction by the name of â—entation as Iâ—m 1.2 Count it all joy when ye fall in divers â—entations and so also vers 11. The reason is because such afflictions want never many circumstances waiting upon them which do indeed make them to be tentations and so â—ther men are tried by them or through their own corruption snared upon such occasions 2. It is an hour of tentation to signifie both the definitnesse and shortnesse thereof which doth carrie an encouragement in the bosome of it 3. It is a trial which shall come upon all the world By world here is not to be understood the Heathen world as contradistinct from the Church for that world is not the object of such trials but is instrumentall therein it is then the Church spread up and down throughout the world They shall be tried And usually it was so when persecution was moved by the Heathen Emperours it spread through all the corners of the world where any part of the Church was 4. The end thereof is to try them that dwell upon the earth that is the Saints that live upon the earth and so earth here is not contradistinguished from the Church simplie but thereby the Church militant is contradistinguished from the Church-triumphant For the priviledge of Philadelphia is not that she shall be kept from ills that are common to the men of the world but this that when the Church should be under persecution generally the Lord should secretly and tenderly preserve her from the weight of that trial that others were to meet with which is the second thing to be considered in the verse The promise in reference to this trial which is made to Philadelphia is in these words I will also keep thee from the hour of tentation c. It may two wayes be understood 1. As being a promise to keep her from any prejudice by that trial though she might meet with the same this is indeed truth but cannot be said to be a peculiar priviledge to Philadelphia for all the Lords people might plead and expect that and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise Therefore 2. we understand it thus when others shall be under persecution thou shalt either be altogether free from that particular trial which is to come or at least in a great measure shall be kept from the extremities that others tâ—ereby shall be put unto And in this respect the promise beareth somthing peculiar to Philadelphia and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses except there be the like warrand to apply the same The last thing in the verse though it be first in order is the ground to which the Lord doth knit this promise Because thou hast kept the word of my patience I also will keep thee c. The word of Christs patience is the Gospel called so 1. because usually the crosse followeth it and the Professors thereof have need of patience 2. Because it is the great School-master that teatheth the exercise of patience for which reasons it 's also called the Kingdom and Patience of Jesus Christ chap. â— vers 9. Their keeping of this word of His patience doth import their owning of and adhering to this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge but doth expresse Christs tendernesse and to say so His condescending equitie in His proceeding who seing this Church had a little strength and yet had born out more stedfastly and patiently under many former trials than others who might be of greater abilities Therefore out of His tendernesse He now promiseth to keep them free in a peculiar manner from a coming storm The last thing in the Body of the Epistle is the advertisement vers 11. which hath these three 1. An assertion of Christs coming and that quickly Behold I come quickly which sheweth that though he seem now to be absent and to delay His coming yet it will be found otherwise It is said to be quickly 1. Because it is not long in comparison with Eternity 2. Because it will be sudden to enemies 3. It will be seasonable to friends It will not be one hour behind the due time and therefore may be said to be quickly 4. He is for the present hasting and to say so making dispatch of what is to precede His coming and so may be said to be coming quickly This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side and as a watchword to scare them from declining on the other seing Christ was to come to Judgement and that shortly The second word is a direction hold that fast which thou hast which is in sum ye are in a good condition now be diligent to retain the same as the like expression was expounded Chap. 2.25 The third thing is a warning added to this direction hold fast c. that no man take thy Crown in sum it is this thou art now in a royall condition thy honesty is thy Crown before Me and others and it hath a promise of a Crown after this therefore be diligent and stedfast lest by your declining ye be prejudged of your Crown It alludeth to running amongst men where they that sit up in the way though having for a time run well yet obtain not the Crown because some other outstrips them and obtaineth the same here the scope only is to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory and it is here added to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling The first part of the Conclusion for we shall say nothing of the second is vers 12. comprehending five priviledges to the overcomer The first is I will make him a pillar in the Temple of my God by the Temple of my God must be here understood Heaven and so to be made a pillar is to be fixed there in Heaven as a Trophee of the Victorie of Jesus Christ and as singularly and eminently fitted for furnished with and fixed in the glory that is there For 1. The properties that follow will shew that this can only be understood of Heaven 2. Thus also it can only agree with all the other promises that are made to the overcomer which principally relate to Heaven 3. There is no other thing that can be expected by every overcomer but Heaven The second thing is he shall
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
Omnipotencie and Omnisciencie of the same and they are sent forth into all the earth which could not be if the Spirit were not infinite and Immense and so cannot be understood but of the holy Ghost Where by the way we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned who doth apply these seven spirits as representing the seven Deacons of the Church of Ierusalem These operations of the spirit are compared to Lamps because of the shining light that floweth therefrom to the Church they are Lamps of fire burning that is to point out that the saving operations of the Spirit have heat and a purifying efficacy with their light to warm the heart with love to God and to consume and eat up the drosse of corruption that is in the same therefore it is said of Christ Matth. 3.11 that He should Baptize with the holy Ghost and with fire which last word expresseth the nature and efficacy of the former They are called seven lamps or spirits because though there be but one and the self-same spirit yet there are diversities of gifts and differences of administrations and operations as it is 1 Cor. 12.4 5 c. of which we spoke Chap. 1. Lastly These lamps are said to be before the throne to shew that as Kings have their Thrones and Courts lightned with lamps and torches so the Lord hath His Church lightned by His Spirit and hath the operations thereof as it were so placed as thereby light may be given to His Church and Elders that are round about Him this is a speciall part of the Lords statelinesse and of the Churches Glory that His spirit is there and by Him it is Covenanted to His Church for their good unto the end of the world according as the word is Isai. 59.21 As for me this is my Covenant with them saith the Lord My spirit that is upon thee and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for â—ver The fourth thing marked as before this Throne is in the beginning of vers 6. And before the throne there was a sea of glasse like unto chrystall A sea is a great vessel for containing of water called a sea for the bignesse thereof as 1 King 7.23 it is said that Solomon made a molten sea for the use of the Sanctuary The end thereof was that therein the Priests might wash their sacrifices and also themselves in their approaching unto the Altar this was both for great use and ornament in that legall service and also was typicall of Jesus Christ by whom we and our sacrifices are accepted in our approaches to God By it here may not unfitly be understood the blood of Jesus Christ in its efficacy which doth really that in the Church which was but typically performed by that sea in Solomons Temple Certainly all circumstances will agree well to confirm this For 1. It agreeth well to the scope to shew the glory of God in the Church for it cannot be denied but this bloud is one of the speciall ornaments thereof hence Heb. 12.23 and 24. when we are said to come to the heavenly Jerusalem which doth there expresâ—e the Militant Church it is also added that we are to come to God the Judge of all c. to Jesus the Mediator of the new Covenant and that excellent Society is closed with this sweet expression and to the bloud of sprinkling c. which intimateth this to be a main comfortable part of the glory and furnitour to say so of the Gospel-church 2. Seing the gifts of the Spirit are mentioned immediately before in their sanctifying vertue it is not unsuitable that the justifying vertue of the bloud of the Lamb should be understood by this as joyned therewith for they go well together therefore Chap. 15.2 this sea is said to be mingled with fire which is to be understood of this fire of the spirit here placed with it 3. This will agree well with the reason why it is called the sea to wit to shew the fulnesse thereof and the greatnesse of the efficacy of the same 4. It is before the throne to shew that God hath provided that bloud to wash sinners that they may approach unto Him with boldnesse as may be gathered from Heb. 10.19 and withall that there is no approaching to Him but by the same Lastly It is said to be of glasse like unto chrystall which we conceive is not to expresse the britelnesse thereof for the mentioning of it to be like chrystall contributeth nothing to that But is to expresse its excellency and fitnesse to contain and preserve what is in it clean and pure in which respect it is of an excellency beyond that of Solomons which was but of brasse Yet it may also signifie how reverently and warrily it ought to be made use of left by proud presumption that bloud be trod under foot and despised which is so tenderly reserved as in a sea of glasse This interpretation we think is agreeable to the scope and also not inconsistent with that which is spoken Chap. 15. vers 2. of the Saints their standing on this sea after their victory over the beast which may well be understood to be their washing of their robes and making them white in the bloud of the Lamb as the expression is Chap. 7. vers 14. which also relateth to the same persons and in the same condition for there is no obtaining of victory over the beast by any noâ— yet a maintaining of the â—ame but by having footing upon Christ by Faith which will make the Saints indeed to sing as Victors and Conquerours over all which is confirmed by Chap. 12. vers 11. They overcame by the blood of the Lamb c. I know it is ordinarily applied to the world and its brittlenesse which hath a sense and application not un-usefull yet considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church and as a singular evidence of His Glory and considering that it is placed before the throne even in that same room which the seven spirits of God have as also considering that it must be conceived to be within the guard of Angels mentioned Chap. 5. vers 11. we conceive it cannot aggree to the world taken as distinguished from the Church especially considering that its being resembled to a sea of glasse and that not of common glasse but that which is as chrystall is not to aggrege the brittlenesse thereof but clearly to commend and set forth its excellency as being something of more than an ordinary value Beside this word sea in this place doth not look to these raging waters which are called sea as contradistinguished from the dry land the mistake whereof may be the ground of this usuall application But it expresseth a
place where they are seen is observed they are round about the thronâ— and the beasts and the elders by which it seemeth they have the outmost rank of all the attendants that Chap. 4. vers 4 5 c. are mentioned and said to wait upon this Throne and we may conceive it thus upon this Throne is the Majesty of God of which dignity the Lamb and the seven spirits are also â—aid to partake vers 6. next unto them are the four beasts or Ministers upon the severall corners of the Throne then are the four and twenty Elders or the Professors round about the Throne and again about them are the hosts of the Angels as is expresly asserted here This is not to set forth the prerogative of the Church-militant beyond Angels simply or as if Angels were at a greater distance from God than they for it is the great priviledge of Saints glorified to be like Angels and to have a place among them that stand by but this sheweth the infirmities and difficulties which the Saints Militant are subject to and the Lords tendernesse and carefulnesse of them who hath His hosts of Angels encompassing them for their defence and protection according to the word Psal. 34.7 The Angel of the Lord encampeth round about them that fâ—â—r him and delivereâ—â— them There is no mention here neither of the sea of glasâ—â— nor of the seven spirits spoken of Chap. 4. vers 5. and 6. The reason is as we suppose because by them is understood the same that is expressed by the Lamb-slain with seven horns and seven eyes vers 6. of this Chapter And however considering that the sea of glasse hath the same place with the seven spirits of God to wit before the Throne and so betwixt the Throne and the Elders We cannot conceive of either of these but they must be within this guard of Angels even as the rest are And so it is comfortable that the people of God have no lesse Guard and Army waiting upon them than the Lord hath Angels waiting upon Him they being all of them ministring spirits sent forth to minister for them who shall be Heirs of Salvation Their song followeth vers 12. They say with a loud voice Worthy is the Lamb that was slain c. That this is done with a loud voice it sheweth their seriousnesse and affectionatnesse in this work what they ascribe to Him is upon the matter what was ascribed to Him by the redeemed vers 9. and what was ascribed to God Chap. 4. vers 11. It is first in the general an expression of His worth Worthy is the Lamb c. which iâ— their putting to their seal to the acknowledgement of His worth and carrieth also as implyed in it an acknowledgement of their being unsutable to expresse what was due to Him and therefore the expression is He is worthy to receive power c. which doth insinuate that the work is beyond them as was observed Chap. 4.11 And when Angels are at a stand in the Mediators praise What must be our unsutablenesse in expressing of the same Then in the second place they mention many things which are His due in seven comprehensive words 1. Power because He is furnished with Aâ—thority and Commission ample and large for the discharge of His Offices in which respect Ioh 17.2 He is said to have Power given Him over all flesh 2. Riches that is a roiall possession because He made Himself poor to purchase a seed to Himself by a great price 3. Wisdom beause He hath dealt prudently in the executing of His Office as Isa. 52.13 and with great Wisdom doth He mannage the trust committed to Him 4. Strength because He hath bound the strong man and carried away the prize spoiling principalities and powers in making a shew of them â—penly Colâ—s 2.15 5. Honour this respecteth the Glory and Majesty of His place who being made head over all things ought so to be honoured by them 6. Glory that is the acknowledgement of the Excellencie and Majesty of His Person with the dignity and preheminencie of His Office and doth import also His being God to whom only Glory is due The seventh word is Blessing this looketh to the many advantages that come by Him so that when hearts can do no more they blesse Him which implieth not only an acknowledgement of His being blessed but also the ardent desire that they have to have Him so as in all the former words respectively By all these put together is understood that every thing which may contribute to set forth a person to be glorious and to make Him to be acknowledged such is in the Mediator If it be asked How the Angels come in to praise the Mediator upon this consideration of His being slain as is expressed in the song Ans. This is done not as if they were equally sharers in the benefits of Redemption with the redeemed for the Elect Angels being never under sin nor at a distance with God cannot be said to be reconciled by Christs death therefore we will find that though both mention Him as slain in the song Yet there are these diffâ—rences 1. The redeemed do expresly acknowledge this benefit of Redemption to come by His Blood and do derive their priviledges of being Kings and Priests c. from that as the meritorious cause which is not to be found in the song of the Angels Secondly When the redeemed mention Christs death and purchase they look on it as intended for them and therefore do apply the same in the song as claiming a speciall interest therein and acknowledging a special obligation to lye upoâ— them beyond others because of the same And therefore they say who hath redeemed us by Thy blood c. whereas the song of the Angels is more generall It appeareth then that though they agree in giving praise to the same object to wit the Lamb yet they differ in respect of the particular grounds on which they proceed The grounds then of the Angels praise may be conceived 1. to be the excellencie of our Lord Jesus His Person and Office and the wonderfull glory of Grace Love Goodnesse c. that kyths especially in His humiliation and sufferings And it may be justly looked on as admirable and praise-worthy even to Angels to see God manifested in the flesh as it is 1 Tim. 3.16 and yet more that He was content to die for satisfying the Justice of God and vindicating of His Glory 2. Although Angels cannot be said to have reconciliation by Him Yet according to the judgment of many worthy men they have confirmation through Him in which respect to them He as Mediator is head of the Elect Angels And though we will not enter upon this particularly yet we suppose that there is great accession to the joy of the Elect Angels by Christs incarnation and suffering as having thereby a more clear discovery of the Glory Majesty and Goodnesse of God so that in this respect He
Ier. 31.33 34 c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction Must not the first be so also especially considering that without Him there is no accesse for binding up a Covenant betwixt God and sinners Neither can it be denied but Faith is a part of that new heart and a speciall fruit of that Spirit which He promised to pour out upon His People Sixthly In Tit. 2.14 our being seperated to be a peculiar people to Christ and zealous of good works c. is expresly asserted to be His design in laying down of His life for His People Also Tit. 3. vers 5 and 6. the washing of Regeneration and renewing of the holy Ghost which must take-in all particular Graces are said to be shed on us abundantly through Christ Jesus which cannot otherwise be understood but that we have these by the interveening procurement of Christs satisfaction Lastly all that we pray for we pray for it in Christs name as having obtained accesse to seek the same through His purchase Now it cannot be denied but Faith Holinesse and increase therein may be prayed-for and therefore these must be understood to be procured by Him also The third Question was If it may be said that the Reprobates or any Reprobate do enjoy any common mercy by vertue of Christs purchase and Redemption Or if any mercy bestowed upon any Reprobate or enjoyed by them may be said to be the proper fruit of Christs purchase or properly to be purchased by His death to them In answer to this we shall lay down these Assertions which being granted there will be no great hazard to the main matter Assert 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death and so according to the Scripture-language it cannot be said that Christ hath redeemed satisfied for them or born their iniquities in their room before the justice of God thereby to procure any such mercy to them because first to be given to Christ to be redeemed and to be justified are ever of equal extent in Scripture and necessarily knit together with His bearing their iniquity Secondly The proper and native fruits of Christs death are not divided but they all go together So that for whom He satisfied and to whom He purchased any thing in one respect He did so in all Therefore we will find Him praying for these who were given Him and for whose â—ake He did sanctifie Himself Ioh. 17. even when He doth exclud the reprobate world who were not of this number from these His prayers Thirdly The proper fruit of Christs purchase is that which is satisfaction to Himself for the travell of His soul c. but no mercy which is common to a Reprobate can satisfie Him for His satisfaction consisteth in peculiar saving mercies such as actually to see His seed to have many justified c. which mercies cannot be said to be purchased to any Reprobate and so it cannot be said that any saving or eternall mercy is purchased to them for if they were purchased to them then necessarily they were to be bestowed unto them and if so they could not be called Reprobates We take this for granted then that no saving thing is purchased to them and that Christ cannot in any proper sense be called their Redeemer nor to have sustained their place and persons before the Justice of God Assert 2. We say that yet many Reprobates do here in time enjoy many things which they had never enjoyed had not Christ suffered Of these Christs death may well be called the cause sine qua non or without which these had not been enjoyed such are the preaching of the Gospel and the glad tidings of the conditionall offer of life which is made in it yea it may be that the keeping off of many temporall judgements and eternal also for a time doth flow from this whereby as it were by the Gardeners intercession Luk. 13. the cutting down of many a barren tree is for a time suspended that thereby the glory of Grace may be the more manifested the honour of the Mediator the more highly advanced and in the close the glory of spotlesse Justice made the more clearly to shine because of their greater inexcusablnesse This cannot be denied to follow upon Christ Jesus His sufferings in so far as they necessarily follow upon the agreement wherein they were transacted and upon the promises made to Him in the Covenant of Redemption unto all which His sufferings are presupposed as the stipulation upon His side Now it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world and that He hath a visible Church and Ordinances granted to Him for the ingathering of them which is so and so to be Administrated to wit by gathering under Ordinances both sheep and goats and such like It must necessarily follow upon the supposition of this transaction in these terms that the world must continue for so many ages that the Gospel should be preached in such and such places and at such and such times that such and such lights should shine for holding forth clearly the truth of the Gospel yea that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church the honour of the Head thereof the furtherance of the edification of the Elect and many other things necessary for the attaining of the ends foresaid And according to the former supposition these cannot be denied to be decreed in the Counsel of God and contained in the Covenant of Redemption largely taken because accidentally to speak so and by reason of the manner of administration concluded they conduce to the honour of the Mediator and to the furthering of His design which is to have the pleasure of the Lord prospering in his hand Asser. 3. Although these former Assertions be true yet we say that the saving blessings that are purchased to the redeemed by Christs death may be and are far otherwayes to be conceived as the proper effects and fruits of Christs purchase to them than any common mercy can be which followeth thereupon to any Reprobate For first The purchasing of the Elect and of saving Grace and Salvation to them and what may tend to their good was intended by the Mediator in a subordination to the glorifying of His Grace in them and so His Glory and their good are joyntly intended in the same this cannot be said of the other for though the things which flow from His death be good in themselves and though it cannot be denied but that therein also He intendeth His own Glory yet it cannot be said that these things are purchased by Him as advantagious to them in respect of any fruit that should flow therefrom unto them because the effect sheweth that in the end they have no advantage by them and therefore it cannot be said that He intended them
Salvation is given in Him and for Him to the Church He is not misknown in the administration of Grace therefore neither should He be in His Peoples thanksgiving 6. His Salvation is mainly as He is a Saviour to save from sin Mat. 1.21 therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb is not in respect of the outward delivery alone but in respect of the Doctrine of Justification which was before obscured and divided amongst many merites and Mediators now it is vindicated and they publickly and openly confess it and ascribe it to God only as the fountain and efficient cause and to Christ alone as the meritorious laying the weight and the honour of their eternall Salvation on God and Christ alone without parting them among any other or mixing in merit purgatory pennance or any other thing of that kind as formerly had been done This then is the first part of this general description which is Iohn's describing the happy condition of the redeemed Church Or our Lord to strengthen the faith of His People revealeth the happy outgate ere ever the storme come on Hence Observe 1. The most sad and sorest storms of the Church and people of God have a rest and a victory at the back of them The most sad estate of the Church hath a happy and glorious victory following it There was a storm spoken of before and what a glorious outgate is hereâ— This is a truth that holdeth good whether we expound the words of their temporall or eternal Salvation it is a comfortable conclusion laid for the comfort of Gods People and fully proven Heb. 4.9 that there remaineth therefore a rest to the people of God and let it be fixed in us the best estate of Gods people is ever hindmost their last estate is their best just contrary to that the wicked have to expect when the temporal happinesse of the wicked shall turn in a curse then sighing and weeping shall passe away from the people of God 2. Gods proposing this outgate before-hand for their comfort sheweth That there is no solide way to bear a triall well without the faith of the outgate and that the eying of the outgate of a storme while folks are under it or their thinking on the happy estate that followeth difficulties is the best way to moderate one under difficulties therefore when the Lord threatned the captivity He gave them many promises in Isaiah concerning their return from it ere ever it came on to arme and guard the faith of His people from sinking under it This sustained also Moses Heb. 11.25 and Paul 2 Cor. 4.17 18. There is an amiable sight beyond all straits if we would by the right prospect view them 3. Heaven and Glory is the compleat outgate of Believers trials and should be Believers main consolation while they are under trials for though the temporall happinesse of the Church be holden out here we seclude not but include as we shew in the exposition their happinesse in Heaven where their victory is perfected If in this life only we had hope of all men we were the most miserable 4. Heaven and Glory must be an excellent thing a very happy satisfying comfortable condition a brave life 1. Excellent company God and the Lamb the congregation of the first-born 2. An excellent place before the Throne beholding His Glory and sharing of it and if a place in Heaven be more Glorious this is it 3. Though many Angels and Saints be with them yet they are mainly taken up with beholding God shining in the Lamb. 4. Their adorning and ornament they are alwayes walking in white pure clean and constantly victorious their vile bodies made conform to the glorious body of Christ. 5. They have palms in their hands triumphing and rejoycing 6. Their work and task is alwayes to be singing the song of free Grace maketh Heaven ring and they weary not in it but are alwayes praising God as there is alwayes ground by praising enjoying and by enjoying praising Him If ye would have a happy life is there any life like this Better stand here and look on than sit on the Thrones of the World Look if ye have the faith of enjoying it Is there not a possibility of it Or think ye all this is spoken for nought No believe it they are the true and faithfull sayings of God Iohn's testimony is that he saw it in the spirit and it is left on record to the Church for confirmation of her Faith and if there be not a happinesse beyond it nor comparable to it choose it it were begun happinesse to be brought this length There are many of you who hear me that will misse this brave life if God help you not to stand before Him here and here to begin your song you will not stand nor sing before Him hereafter and a wofull misse will it be 5. Folks in Heaven are not silent as many as are there are praising dumb Christians are not Heaven-like They that dwell in thy house will be still praising thee and it is a part of their blessednesse so to be exercised Psal. 84. as the Saints enjoy God so they praise Him they speak to His praise and honour Him in their conversation they have good matter of a song and good will to sing and it is an ill token when folks presume to come to Heaven and yet have no good will to honour God here 6. As this company representeth the Church Militant Obs. That the enlargement of the Church and its thriving even in externall profession is a beautifull sight To see a Church 1. in Doctrine pure 2. In the number of professours many And 3. publick in their liberty and boldnesse And 4. In their Authority weighty It is like the company of two Armies and that with Banners to see many professours and a suitablenesse in their practice pure Doctrine and pure Ordinances powerfull and fruitfull though folks call them forms there is much of Gods beauty that shineth in them and if it be a beautifull sight to see a Church thriving in purity of Doctrine and Ordinances and Discipline in order and decency it should be as sad a sight to see the carved work pulled down Antichristian darknesse or that which is no better coming in and confusion in stead of order as the one should refresh us the other should weight us 7. A flourishing condition of the Church for number and liberty in profession often go together as we may see by comparing this estate under the vials with the former The one is the ordinary mean of engageing men to the other and the marring of the one cannot but mar the other 8. From the matter of the song It telleth us what is to be gotten in God and Christ even compleet Salvation of all sorts and from all fears and dangers Needeth any Believer then to fear seing God and the Lamb have Salvation Salvation belongeth not to Armies of
mentioned vers 9 10. For it is not to be imagined they were now silent as such an occasion 3. They are set one in their worshipping or falling on their faces which is to be Spiritually understood seing Angels have no bodies and cannot be properly said to fall on their faces It is to signifie their acknowledgement of the exceeding great distance between God and them the most holy creatures and the reverence due from them to Him as Isa. 6. they are said to cover their faces with wings because of the adorable holinesse of God to which even they wanted a proportionablnesse so here they are said to fall on their faces to shew the exceeding great distance that is between the Majesty of God and the most excellent creatures 2. To acknowledge the greatnesse of the work they had in hand to wit the praising of God for the inlargement of the Church 4. They are described in respect of their Song which is set down vers 12. wherein we have three things considerable or which we are to consider in these three respects 1. In respect of the matter expressed in seven words blessing honour glory c. like the matter of the Song Chap. 5. all to one purpose 2. In respect of its object 3. In respect of its manner To shew 1. That words are wanting and cannot be gotten even by Angels in heaven to expresse the Glory due to God they are swallowed up with it it goeth beyond their conception and expression for it over-reacheth all created expressions and apprehensions so far that it is no marvell it do so here 2. To shew that whatever is glorious or a ground of thanksgiving or the object of praise or the subject of commendation it is in Him and in Him alone and to be attributed to Him with all humility by the most glorious creatures it is in Him and not in them A consideration 1. exceedingly upstirring to praise and admire Him 2. To cry down in comparison all other things as weak and empty 3. Comfortable to Gods people who have all these things in Him alone There is no ground of praise imaginable not any thing which might have laid or may lay any obligation on a creature to God as having obtained a good turn but that is in God and may be expected from Him 4. To shew our duty both in dependence on Him and thanksgiving to Him 2. This Song is to be considered in respect of the object of it in which respect it differeth from the Song of the redeemed to God and the Lamb yet they meet in one for it secludeth not the Lamb but taketh Him in with the Father and Spirit This being divine Worship proper and peculiar to God Christ in it is looked on as God and God here is essentially to be considered Whence we may gather how to interpret their Song Chap. 5. the one no question being of equal extent with the other 3. This song is to be considered in respect of its manner 1. That it is in generals as most comprehensive for Psal. 106.2 Who can shew forth all his praise His thoughts to in-ward passe reckoning Psal. 40.5 2. That it beginneth and endeth with Amen as consisting more in their affection and wish than in their expression beginning with a conviction that it overpowereth them yet undertaking it as Psal. 106. and going on and no more satisfied at the close than when they began but ending just so as alway beginning and beginning so as never to end An evidence of a good frame of these that praise they are as ready to begin when they have done as when they began rather thinking their praise a consenting to praise than actuall praising Observe here 1. what a God this is whom we worship whom all the Angels do thus worship and adore and stand in such reverence of that they cover their faces Isa. 6. They want words and are swallowed up through the deep apprehension of the Majesty Glory Greatnesse and Goodnesse of God what a God must this be that they reverence stand in aw of and are so affected with the Glory that shineth in Him They do His will perfectly and yet they fall upon their faces before Him What a dreadfull God is this and what poor thoughts have we of Him Little knowledge of Him maketh us have so short and low conceptions of Him had we a glimpse of His Glory sitting on His Throne of Majesty it would dazell us and if Angels thus exalt Him what should we do Obs. 2. These that are nearest Him and partake most of Him will presse most for exalting Him and will be most taken up with the Glory that is in Him it is not good to be satisfied with our own conceptions of God Angels are not so 2. From the matter and occasion of the Song Observe That the flourishing estate of the Church is one of the greatest evidences of Gods Glory in the world and one of the greatest grounds of praise By the flourishing of the Church I mean the multiplying of Professors purity of Ordinances backed with power and some suitablnesse in the practice of Professors This is it that wakeneth and beginneth the Angels Song and the Song of the Redeemed and carrieth it on the glory of Wisdom Power free Grace and Love shineth here Eph. 3.10 That he might show unto the principalities and powers by the Church the manifold wisdom of God He maketh them wonder to behold so much wisdom in suiting Grace to sinners case and need so much condescendency in pardoning freely so much power in overcoming mens stubborâ—nesse c. and shall they wonder at this and praise for it and shall not we wonder and praise and be affected with it for our own good who are partaking of that they praised-for before hand for that we have these pure Ordinances after the removall of Antichristian darknesse It is a proof of this truth and a part of the accomplishment of this prophesie and should stir us up to make this use of it Obs. 3. If things be well searched in God there is nothing that can be a ground of praise but it is in Him and may be expected from Him blessing and glory and wisdom and thanksgiving and honour c. Blessing is all matter that may give occasion to blesse Him for making us blessed Glory taketh in all glory every thing that maketh God glorious or us to account Him glorious and Glory it self and matter of thanksgiving wisdom honour and the rest are in Him nothing is meet for the end or meet as a mids to bring about that end but it is in God blessing being the end there is wisdom power and might to bring about that end they have then good ground of praise that have God to be their God From the 13 vers to the end followeth a more particular enquiry concerning that number which is followed with a more full description of them and it hath three steps or parts 1. The Elders
bloud and whose bloud is shed By this then it would seem their orders and Clergie especially and all others who are prime instruments and supporters of that antichristian world with their Nurseries and Seminaries whereby they have filled the world with corrupt Teachers must be understood These are called wells by Pet. 2. Epist. 2. though without water that is refreshfull water These run to and suit with the sea of Ordinances formerly mentioned These have furnished life to that beast of a long time men drinking at no other fountain or river but the Writings of some corrupt Schoolman whose principles and assertions are often more debated for than the Scriptures and had it not been watered by these that world had run dry long since These mens Doctrines shall not only by this be vilipended but the executers and followers of these principles whereby many Saints have smarted shall be repayed for persons eminently subservient to Antichrist and malicious against the Saints must be understood here as their Ordinances were by the former The effect is these rivers became bloud not corrupt only as in the former vial but they became bloudy that is had their own bloud given them to drink and were really made liable to such crosses and executions as formerly they had made the Saints liable unto so the words after expound it and so the Church in the second seal is described by a red horse But lest Antichrists followers should glory in suffering as in Martyrdoom the congratulation is added to shew that it was an effect of Justice on them which is commended in a double congratulation and approbation Vers. 5. The first approbation is by the instrument of this plague called the Angel of the waters because this was committed to him to plague these rivers and fountains There is here besides Gods title of eternity or holinesse as the last word of the three in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it a twofold commendation of Gods way in this with the evidence of both shewing that is done and that distinctly upon grounds of knowledge as men who speak of such things should do and there is one from the altar subscribing to this judgement which we take to be the same Chap. 14.18 whereby we understand that perfect harmony that is between them in heaven and these on earth heaven and earth as it were rejoycing together in the execution of this judgement as it is Chap. 18. The first congratulation or approbation goeth on two things 1. Something in God is commended 2. There is an evidence and proof of that which is commended 1. That commended is Gods eternity and unchangeablnesse it is the same with His name JEHOVAH these three syllabls making up this which art and wast and shall be and it especially relateth to Gods faithfulnesse making out now His promises to His people and this attribute being the same with JEHOVAH is here observed as an evidence of Gods faithfulnesse when He is now known by that Name as He was to Israel Exod. 3. and that other pitched upon is Gods justice not simply but as proportioning suitable judgements to the party plagued Righteous art thou O Lord that commended is the Righteousnesse and Justice of God the ground of it because thou hast thus judged or judged these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a speciall justice observed in respect of the object God hath poured this vial on as being very guilty 2. The suitablnesse and equality of the judgement is commended They shed bloud vers 6. and thou hast given them a meeting by shedding their bloud They made all the Saints a prey and had such strict Laws against them now Thou maketh them a prey according to vers 7. Chap. 13. by which we expound this drinking of bloud it being the fulfilling of that threatening evidently In a word they are worthy to be so dealt with which not only looketh to the justice of the plague simply but to its proportionablnesse to their sin especially as was said So it may well be rendered Meet for they were meet not only for wrath but for this same very wrath as the people of God pray Psal. 137. and it is commanded Rev. 18.6 it being Gods justice to proportion as is meet and therefore to give reward to His Servants the Prophets out of meetnesse and not out of merit Chap. 11. and so this word concludeth no more but God hath met these men that were prodigall of the Saints bloud in their own measure though unquestionably this and much more was deserved It is written of Cyrus who thirsting still after moe Kingdomes was at last defeated by the Masageta and having his head cut off Tomiris the Queen did cast it in a vessel of bloud bidding him that never would be satiated drink his fill such a meaning hath the same phrase here The second congratulation or approbation is vers 7. and it is the subscription of the Saints glorified in heaven to this Song setting their seal to the former approbation Even so Lord God Almighty c. observing and as it were preaching Gods Justice and Truth that appeareth now in these plagues This looketh like the same who Chap. 14.18 put up their suit to God for this judgement now when it is come he acknowledgeth it so that as both the Church-militant and Triumphant longed and prayed for Babylons ruine now when it cometh they are not idle spectators but blesseth Him for it They prayed then they praise now who do the former shall have occasion of the latter and should improve the occasion of praise as well as of prayer If by the first be to be understood Christians active in the judgement and by the second some suffering yet under Antichrist it will be one thing all sorts shall thus blesse God even these that are but onlookeâ—s though as yet they do not share of the delivery in that measure In sum it is Lord all that is said of Thy judgement on thy enemies and of Thy goodnesse to Thy people from the beginning of the world and particularly all that is come or to come on Antichrist is just and true and there is no wrong done thou hast keeped Thy threatnings to him and Thy promises to Thy people If any ask why this approbation or these congratulations are marked at this vial especially Beside what was said in opening the meaning of the words we conceive these reasons may be given 1. To shew that the work is observable and should be observed as that which hath much of Gods glory shining in it and so it telleth how observant Gods people are and ought to be in observing His judgements 2. It is to shew the greatnesse and gloriousnesse of the work of executing judgement on Antichrist as having much of Gods faithfulnesse and justice shining in it and of His love to His Church 3. It is that thereby the stupidity and slownesse of men may be checked Men are slow to put out their
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
have such Glory and Majesty bestowed upon him as will need a new Name to expresse the same and make him think himself another thing than ever he thought to have been We take it on the matter to be that same which is expressed chap. 3. v. 12. by having the Name of God and Christs new Name written upon them 4. It is a Name which no man knoweth saving he that receiveth it This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof so that no on-looker can tell what the satisfaction dignity and honour of such a person is but he who is possessed with the same and proportionally these who are made joynt Heirs of the same Glory These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here which in respect of carnal delights are unspeakable and glorious and such as passe all understanding yet the proper fulfilling of them and the main scope of the place is to be applied only to the enjoyments that Believers have to expect in heaven when they shall reap the full Harvest and be brought to the possession of the Kingdom prepared for them for all of them do presuppose a full accomplished victorie before they be attained which cannot be expected in this life O but heaven must be an excellent happinesse seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens must give it over and say he heard what was impossible to be uttered 2 Cor. 12. LECTURE VI. Vers. 18. And unto the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I received of my Father 28. And I will give him the morning star 29. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fourth Epistle directed to the Church of Thyatira The division is common with the rest of the Epistles To wit 1. An Inscription vers 18.2 The Body of the Epistle vers 19.20 21 22 23 24 25. The Conclusion is in the rest In the Inscription Christ taketh three Titles to Himself The first is Thus saith the Son of God This is to say so His royall Stile than which there can be none higher For 1. It beareth out His God-head for Christ is not the Son of God by Adoption as Believers are but He is the Son of God by an eternall Generation being begotten of the Father in an inconceiveable way in which respect He is frequently called the only begotten of the Father 1 Joh. 14.18 and the brightnesse of his glory and expresse image of his person Heb. 1.3 2. It points out the unity of the Essence of the God-head which is common to the Father and the Son for this same that is the Son of God here as being a distinct person from the Father is the first and the last who is who was and is to come the Almighty Chap. 1.8.11 which are essentiall Attributes of the God-head 3. This title being compared with the Vision in the former Chapter wherein Christ was spoken of as true Man doth point out the Union of the two Natures in one Person for the Son of Man is the Son of God and the same Person who is the Son of God is the Son of Man All which are considerations that bear forth excellency in Him and give ground of comfort to His People The reason why He taketh this stile to Himself in this place is because He is Soveraign to reprove faults in and to give directions unto His Church and that with severe threatnings in reference to persons that were guilty therefore to make all the more weighty He taketh this stile The other two Titles are taken out of the Vision Chap. 1. To wit Who hath eyes as a flame of fire and his feet are like fine brasse The first of them setteth forth His Omnisciency that is able to reach the secrets of hearts and discover the hypocrisie of the most subtile hypocrite Answerable to this title vers 23. He is said to search the heart and the reins and His being manifested to be such is His being known to have eyes like unto a flame of fire The last title and his feet like unto fine brasse sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House and His soveraign irresistible manner in promoving His designes as having both absolute Authority to Govern and absolute power to execute what He intendeth Answerable to this vers 23 He is said to render to every one according to their works He taketh the first of these two titles because He is to discover the hypocrisie of a counterfeit Prophetesse And He taketh the last because He is to threaten her and her followers In the Body of the Epistle beside the generall asserting of His Omniscience there are four main things 1. There is a commendation vers 19. 2. There is a quarrel with some aggravations thereof vers 20. and 21. 3. There is a threatning including a duty or comprehending the way how the thing threatned might be prevented vers 22. and 23. This is in reference to them that were corrupted 4. There is a mitigation of the threatning or a consolation laid down in reference to these that were keeped free from these corruptions vers 24 25. The commendation is great both as to the extent of the matter commended and as to the qualification thereof Beside the generall I know thy works