THis first part of the Chapter, to vers. 6 continueth some further aggravations of the happinesse which the glorified in heaven enjoy. The first is from the excellency of a river that runneth through that city; rivers are pleasant and profitable to run through cities. This city hath an excellent river: whereof we may say, as Psal. 46. The streams thereof make glad the city of God. It is commended, 1. that it is a river (not a brook) but such as may convey commodities to it, and be usefull for cleansing of it, which sheweth in the scope, that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth. 2. It is a pure river, that is, free from all muddinesse and corruption, every thing is excellent here, the fined that can be imagined. 3. It is a river of water of life, not only as from a living fountain but as of a lively efficacy and vertue to all who drink of it; life is in abundance here, where both the fountains and river are such. 4. It is clear as chrystail, so pure and pleasant, no river here is like it. 5. It proceedeth from the throne of God, and the Lamb: that is its excellency, God is the fountain thereof immediately; It is not from the Temple, as Ezek. 47 which cometh by Ordinances, but from the Throne, a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life, Joh 7:38 which maketh some apply this to the holy Spirit, which proceedeth from the Father and the Son. The general is a truth (and suiteth with the scope here) that Believers in heaven shall be well refreshed and satisfied, and that with such consolations as proceed from Father, Son and Spirit, although we insist not in the particular application; Christ the Lamb is still joyned with God, because the enjoying of the God-man is still looked on as a great part of our happinesse.
The second thing mentioned, is, the tree of life, vers. 2 which doth exceedingly adorn and enrich this city. It alludeth in general to Gen. 2 where the tree of life was in Paradise, a Sacrament of immortality to Adam if he had stood; but this is a tree of life, not only as confirming their unchangeable state of happinesse who are in heaven, but of its own efficacy able to bring forth life eternal, and to continue it in these that car of its fruit; and so it differreth from all food (even Manna) that men eat of here; This is an excellent tree. It is further set out from its place, it is in the midst of the street of the city, a special ornament of the market place. Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God, Chap 27 and Chap. 22:14 which maketh that we need not be anxious about particular application of the several parts. 2. It is commended, that it groweth on either side of the river; there is but one tree, yet, of that proportion and extent, that its branches extend to both sides, and the fruit is in every place to be found, which is a singular thing, here only mentioned to shew, that though there be a river in the city, yet by it none are divided from the fruit of that tree, it furnisheth alike easily all, who have all alike accesse to it. 3. It bare twelve manner of fruits, that is, variety of all sorts of consolation: though it be but one tree, yet it is an Orchard for variety and satisfaction. 4. It yeeldeth fruit every moneth, it is so fertile for abundance; it is ever harvest here, alway there is fruit on this tree. 5. Its leaves are medicinal, as the fruits are pleasant, They are for the healing of the nations: there is neither need of gold nor water, nor fruit in heaven, more than medicine; but all are mentioned, to set forth that happinesse, where there is neither mortality nor death, (the tree of life preventeth these) nor sicknesse, there is so good medicine in these leaves, that who live under its shaddow, are perfectly whole by the efficacy thereof. So all the scope is rather to shew the effect that is there, to wit, perfect health and happinesse, than to pitch on any particular mean of applying or bringing out these. Though it Christ Jesus be meaned here by this tree, as is like it is not impertinently applied to him, seing he now, being in heaven, hath this efficacy on the Nations before they come there, he who healeth the Nations shall be enjoyed in heaven; so it commendeth heaven to us the more, because Christ our Physician is there.
There are three aggravations added, vers. 3. The first is, there is no more curse, that is, there is no effect of sin nor wrath, no cursed thing nor cursed person, but all are fully happy: and whatever followed sin, is shut out there: but the throne of God and the Lamb is there, the curse was especially in separating from God, now by Gods constant dwelling in that city amongst these blessed Saints, all the curse is taken away (for they are inconsistent together) that is, His glorious presence, as on his throne in stately Majesty, opposit to his manner of appearing on earth, which is Gods footstool, whereas heaven is his throne. The third here, is, And his servants shall serve him: His servants (that is, their servants, i.e. to Him and the Lamb) and Him, are here put in the singular number, to shew the unity of the Father and the Son, though it relateth to both. The priviledge here is, that these His servants, Saints glorified shall have a place amongst these that stand by, Zechar. 3. It supponeth, 1. an accesse to His company, such as Angels have, who are alwayes waiting on Him and behold his face, Matth. 18. This is a priviledge that others, who are not servants, have not. 2. It supposeth a relation to Him, and that an honourable relation; to be Gods servants, is more than to be Kings servants; yea, Kings, so David and Moses stile themselves, Psal. 18 and 90:1. 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully, There who here devoted themselves to Him and engaged themselves to be his servants, though they performed little, yet there they shall serve him and perform it as becometh. It is the Saints prayer here, Matth. 6 that they may do Gods will on earth as in heaven; and what happinesse would they think it to be some length in that? Now, in heaven that is perfected, and without declining or defect they go about it; and certainly if it was a happinesse to be Solomons servant and a great honour, much more to serve God and the Lamb. There is more happinesse in active doing of holy duties, than we are awar of.
We have heard of five aggravations of this heavenly happinesse, other two do follow, ver. 4. The first is, They shall see his face. It is usuall by this to set out the happinesse of heaven, as Matth. 5:8, Heb. 12:14, 1 Cor. 13, 1 Joh. 3:2. His face, here is mentioned, to shew that that enjoyment shall be most immediate and intimate; and so it is opposit to what is attainable here, seing, at most, Moses got but a sight of his back parts. This is particularly marked, to shew wherein their happinesse in heaven consisteth, it is in the immediate enjoying; of God, who then shall be all in all: The second, is, and his name shall be in their foreheads, they shall look like him (so we understand it) that they shall be transformed into the same image perfectly, 1 Cor. 3 ult. and 1 Joh. 3:1 they shall partake of his likenesse, as he prayeth, Joh 17:26 and our vile bodies shall be made like his glorious body, Philip. 3 ult. proportionably as becometh members to their Head. Then shall Believers bear His name in their foreheads, and it shall be known to whom they belong by the excellent priviledges bestowed on them.
Their happinesse is further set out, ver. 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 artificial 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.
To be Gods servants must be a great happinesse, it is reckoned one in heaven.
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.
Yet, 3. beside what evidences of His glory are seen by created light or splendor about Him (as there is much of that) of what shineth in the man Christ Jesus, who is unconceivably glorious, there is 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 weare 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, not 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 several sizes, then filling all; Even as suppose many vessels of diverse quantities were cast into the sea, that ocean can fill all, and its 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.
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 Johns recorded, ver. 8. 3. The Angel, as being interrupted by that superstitious humility of John, 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. John 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 to give credit to it; 2. because what is spoken of heaven, often amongst men passeth as a tale that is told and getteth little credit; but however, saith he, these sayings are worthy of it.
The second argument, is, That they are revealed by the Lord God of the holy Prophets, (it is expresly said of Christ (Chap. 1) that He sent His Angel; and here (ver. 20) that He testifieth these things; which sheweth that He is God) who hath sent His Angel to shew unto His servants the things which must shortly be done: The force of it, is thus, They must be faithfull sayings; for, that same God who before revealed things to His People by His Prophets (of which things never one failed) He hath now sent to reveal them by His Angel, Therefore they must also be faithful, as the former words were, seing he is still omniscient and faithful who revealeth them. They are called holy Prophets, 1. because God made use of holy men to be pen-men of His Word, 1 Pet. 1:21. 2. because the things spoken, had effect and were not lies. God is called their God, especially, 1. because of the peculiar service and commission He put on them beside others, 2. because of His owning, their message as well as themselves.
Thirdly, The things are said to come to passe shortly, that is, they are not long to be suspended, therefore every one is concerned in them, before long they will be finished, but even from that time they were to begin in their series.
Vers. 7. He commendeth this prophesie (being compared with vers. 6) in two, 1. That it was sent, and that by an Angel to his servants for their behove; an argument that should put them to search into it, seing He sent it. A second, from the happinesse of these who shall make right use of it, both in reading and keeping it, it being profitable for knowledge and practice, yea (compared with ver. 3. Chap 1) it said that people read & know as much as they practise, which saying doth exceedingly, commend the studying of this Book in sobriety, blessednesse being so oft attributed to the right searchers thereof.
The word, Behold, I come quickly, is thrice in this Chapter repeated, and prefixed here to be a spur to study and to keep the sayings of this Book: for did men walk with the apprehension of Christs coming quickly, there would be more study to know His will, and more conscience to practise it. This would be in all our thoughts, we may see why the things, prophesied of here, are said shortly to come to passe, that is, in the same sense that Christ. Cometh quickly, that so men may observe them the better and be the more watchful in reference to them.
The second thing followeth, vers. 8 which is Johns second mistake, wherein he had fallen before, Chap. 19:10 when he beareth and seeth these things, be falleth down to worship before the Angel that revealed them: whereby it is clear, that hitherto it was an Angel that spake to John, in the name of the Lord; and it appeareth also, that John knew him to be an Angel; for so, (ver. 6) he had called himself, who was employed in this: It is like that as Chap. 19 the glorious sight and good news of the happy estate of the Church militant, getting that commendation that they were the true sayings of God, Chap. 19 ver. 9 overwhelmed him some way there, to think more of this revealer than he ought; it is like, the same being represented to him of the Church triumphant (which to him is new, and which the glory of the militant Church was not (he hath been overwhelmed, as it were, with joy and again fallen in too much admiration of the revealer (I mean the instrumental revealer) of such glad tidings. The words were opened, Chap. 19:10. There he called himself one that had the testimony of Jesus Christ; here is added, he is a fellow servant of these that keep the sayings of this book, to shew, that not only John, but all the Believers have one Master with Angels; and therefore on this ground, the least of them ought no worship to Angels, but to the Matter, as the opposition cleareth, Where again, it is observable, 1. that it is a special note of a Believer to keep the sayings of this Book. 2. That the more John putteth honour, which is not due, upon Angels, they debase themselves, as it were, the more; not only John fellow-servant, but fellow-servant, to the lowest, which was not so plain before. And is on this account Angels plead against worship from John, so do they against worship from any in that relation with him. 3. It appeareth here that men, even holy men, may relapse in the same sin, and that they cannot abide much appearing glory in creatures, but they are ready to give too much unto them. 4. Here is an example of a Godly man, his falling again in the same sin after he was reproved by the Angel, and no question repented of it, being of such a heavenly frame when he was reproved. This, it is like, was Abrahams case in twice denying his Wife, Gen. 12 and Chap. 20. And Jehosbaphats. with Ahab and Jehoram. 5. It appeareth that the reason why the Angel calleth himself (Chap. 19:10) one who had the testimony of Jesus Christ, is, because (as ver. 6) he is now employed for revealing Jesus Christs mind, as holy Prophets of old were in revealing His mind to his Church.
From ver. 9 to 16 followeth the third part. First, (vers. 9) the Angel putteth by and checketh John for this fault of his, as is said. Then (ver. 10) he returneth to prosecute his purpose in several directions and reasons including commendations or the duties directed unto.
The first direction is special to John, ver. 10. Seal not the sayings of the prophesie of this book. Seal not here, is not understood, as to its surenesse (for, that is out of question) but as to hidnesse or secretnesse let not, faith he, this book ly closed, as Isa. 29:11 and 8:16 that it be not usefull to the Church; for, more is imported than is expressed, as appeareth by the reasons, the Lamb opened not the seals of this book, that they should again be closed: that is not the end it is given for, but on the contrary, let it be publick, for their behoof, and the reason is, for the time is at hand. The seals which are the first propheticall vision (properly) they are dayly fulfilling and the rest come on. It is an allusion unto Isa. 8 and 29 with Dan. 12 where mention is made of sealing these prophesies, because they were to be dark, and little usefull to that generation, being for the time to come, for many dayes. See Dan. 8 and so on the contrary, no sealing must hold forth their clearnesse or Christs mind that they should be so, seing there was use to be made of them.
This command of publishing this prophesie may be thought strange, and it may be objected, men may wax worse and worse, and seing, as Peter saith of lesse obscure Scriptures, 2 Pet. 3. They pevrert them to their own destruction, much more, it seemeth, it may be said of this, Which is so dark; and so would the objection conclude, better seal it than no seal it. This is prevented by an answer, usual in the Prophets, keep it not up whatever come of it, like Ezek. 2:7 whether they will hear or forbear. And this is followed with a twofold qualification, 1. If it be dark or an offence to any, it will be but to the profane and vile or filthy, who abuse the best things; it will make none profane, but filthy persons, who may from their corruption abuse it, as they do the plain truths. But, 2. these who are single and sincere, it will not hinder, but streng then them in the way of holinesse, and confirm them in the faith of Christ; and so it will be to the one the favour of life unto life, and to the other the favour of death unto death, 2 Corinth. 2:16 and that is no strange thing, and cannot be attributed to the unsealing of this prophesie; for if it were sealed, that would follow, as we see in Dan. 12, 9:10, &c. This is the simple scope of this Verse, we may read it in the future time (as it is common to the Hebrews, to which stile John cometh neer here) and so it telleth what will be the effect, some will offend at it, some will get good of it; or, in the imperative, let them be filthy still: It is no dispensation, but an holy regardlesnesse that God hath of such filthy persons as will not be made clean, but maketh a snare of their table, let it be so, faith he, as Rom. 11 and Hos. 4. Ephraim is joined to idols, let him alone; he will not part with them, that is his sin, and let it be his plague: so here.
If any should question the meaning of that, he that is just, let him be just still; or, (it being the word in the Original that signifieth justified) he that is justified, let him be so still, Answ. The Word may, and we think doth keep its proper signification here, as it is distinguished from sanctification and inherent holinesse. The simple meaning, is, they who are in Christ, shall not be shaken out of that estate, but shall still to continue whatever come of others. Thus still signifieth not an increase of degrees (which may also be in this as to our sense, and that well agreeth to the scope) but a continuance of that estate, as the word ἔτι is sundry times rendered, supra, vers. 3. And that it must be so, appeareth by this, that holinesse or sanctification is expresly distinguished from this of being just, as denotating a different thing. Therefore Bellar. hath no ground from this (which is the only place alleaged from the New Testament) to say, that δικαιω sometimes signifieth to make just by inherent holinesse. This is a simple declaring of the effects that should follow severally on hearers, some perverse spirits shall offend, but all the godly, both as to their justification and sanctification shall be preserved, Therefore there needeth not carring to bring forth this prophesie.
A second qualification, is, ver. 12. And behold, I come quickly, &c. that is, be doing, (for that negative, seal not the sayings, ver. 10 includeth the contrary affirmative, reveal them) for, though it be abused for a time, I am coming quickly, and will call every one to an account of their carriage, and reward them accordingly, even in reference to their usemaking of this prophesie. This is added to strengthen the former reason, One might think in sad that men should so abuse Pearls and such a precious Word, it will not be long so (saith the Lord) but I my self will come to execute justice on all, which shall be suitable and proportionable to mens carriage, that is, vengeance on these that continue filthy, and glory and honour to such as continue holy Rom. 2:8. And this word is an advertisement to all to take heed how they live under means, for so must they answer and be judged according to their works. And the Lord cometh in abruptly, as it were, to continue the same master (for, the title which He afterward assumeth, sheweth it to be himself thereby declaring that it was His Word, and by His Authority which the messenger spoke mediately, as when he speaketh immediately Himself.
By occasion of this judgement, there is a word of great concernment set down, till ver. 16 for we take this 13 ver. (which beareth plainly out Christ name) to be His awn words, coming in here to confirm what the Angel had said in his name before; and, so ver. 14 and 15 are to be read in a Parenthesis as the Angels words set down for advertisement; and (ver. 16.) Christ is again brought in proceeding in His speaking. The like may be seen in these words, Chap. 16 ver. 15. Blessed is he that watcheth, &c. where the writer, upon the occasion of judgement formerly mentioned, breaketh forth into that advertisement. However, though these words here, ver. 14 be the Angels words (in that he saith [His] Commandments) yet the scope and matter is the same, and it is certain, ver. 16. Jesus Christ Himself taketh it on Him, and therefore telleth, it is He now and no Angel, but He who sendeth Angels that speaketh.
This saying of His, I come quickly, ver. 12 is for confirming what He said of the happinesse of these that keeped this word: and this name of His, vers. 13 is repeated for confirming that of His coming quickly to reward every one, because He is God, who as He gave a being to all for His own glory, so He will exact an account thereof.
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. 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 John, 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, than 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 foreseing 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 holinesse, 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, through holinesse and obedience be not the way unto, or causa sine qua non of, our justification, or to Christ considered as the meritorious cause of it, who is thus to be doled 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 Jerusalem, 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 paste 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 nor.
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 forcerers, &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. Or these sort of sinners we spoke, Chap. 21:8. Only doges 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 are holy to dogs. 2. These that are opposit to Truth in doctrine, and vent and spread what is unsound, as Philip. 3:2, Beware of dogs, &c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification. These also are without, that is, are in the second death, Chap. 21:8.
From Vers. 16. And forward, followeth the Lord Jesus His own close to the same purpose, to confirm and commend the truth of the words of this Prophesie. In the 16 vers. it is commended from the fountain it cometh from, I Jesus have sent mine Angel to testifie these things in the Churches. These are not Johns inventions, nor the sayings of an Angel out of his own head, but they are from Me, I own them all, I Jesus (taking His proper name to Himself) have sent mine Angel in more than an ordinary way, to reveal these things to My servant John, and by him to the Churches, to the end of the World, And that this may have the more weight, He taketh to Himself such stiles as He took to Himself before, Chap. 2, and 3. I am the root and offspring of David, the bright and morning star, to bring souls in love with Him; He letteth out Himself as the very Messiah come of David, as Chap. 5:5. The Lion of the tribe of Judah, and the root of David, and the off-spring of David as man, because as man He came of David, and so is the promised Messiah, as Isa. 11:1. There shall come a rod out of the stem of Jesse, and a branch shall grow out of his roots, &c. Or, take the words differently, I am the root of David, that is, David God, and David is as a branch, and I gave him a being: And I am the off-spring of David, that is, as man I am a branch come of David. And thus he answereth the question the Pharrsees could not understand, Matth. 22:43. If David call Him Lord, how is He then his son? He is Davids Lord as God, and Davids son as man, so is He his root, and off-spring. 2. He calleth Himself the bright and morningstar: He is called a star by Balaam, Numb. 24:17. There shall astar come out of Jacob, and this relateth to that, but to shew that He is not a common star but a singular one: He is called the bright and morning-star, or day-star that bringeth the light of the day with it, holding Himself out as the fountain of all sight and consolation, as Joh. 1:9. He is that true light that lighteneth every one that cometh into the world. This is He that sendeth this message to the Churches, and that now we read of, He that brought life and immortality to light, &c. These titles are foolishly applied (to say no more to the Virgin Marie, as many others are by Bernardine de Busco, de Denomination nibus Mariœ.
The second commendation is in a twofold Come, ver. 17 the Spirit and the Bride say, Come. And let him that heareth, say, Come. This is such a word, so excellent and true a word, and lo comfortable a saying, that all that have the Spirit in them when they hear it, will say, Come, and wish a performance of it; and the Bride the Lambs wife, all the Glorified in heaven, and all the Regenerate on earth concur in it; And not only the Church universal for that time, but all that shall hear this word, and have the faith of it in their heart, shall say, Come. We conceive the scope is, 1. to commend this word from the desirablenesse of it to all Believers, especially that word, vers. 12. Behold, I come quickly. 2. To let the Church know that He is to send no more new Scripture or Messages of this sort, and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie. And so as Malachy, in his last Chapter, closes the Canon of the old Testament with a promise of Christs first coming, and patteth the People of God to the Law of Moses and the Prophets till then, so Christ here closeth the Canon of the New Testament with a promise of his second coming, to which he knitteth the longing desires of His Church.
The second Come, that commendeth the excellency of this Book, Let him that is athirst, come. And whosoever will, let him take the water of life freely. Is there yet any body that is not clear in their interest, let them come and take this word before Christ come; for, he will not get another word: as if He said, I have made many fair and free offers, and now I close my last offer with a good word, Who ever will take Christ, and life through Him freely, on the terms of free grace, let him come, and take him without money and without price, Isa. 55:1. This is our Lords farewell, that He may presse the offer of the Gospel and leave that impression, as it were, upon record amongst the last words of the Scripture; and his scope is to commend this Book and the offers He hath made in it, as most free and on the tearms of grace, wherein Christ aimeth much to draw souls to accept it, And teacheth us that all that would expect comfort of His coming, and pray for it with a well-grounded confidence, they would first come to him, and close with Him, and make use of his offer. This maketh a comfortable meeting with Him, and who cannot say the first come to Christ, that he may come, let themselves come to him, and hear and answer his call to them, that so they may turn over their request to him.
The third way how he commendeth this word, is by putting a testimony to the perfection of it, ver. 18 telling that nothing can be added to it, and nothing can be diminished from it as superfluous, and both these are set down by way of commination, and it is given as a reason why folks should expect no more Scripture after this. 1. Let any man beware of adding to these things. Adding may be considered formally as denoting the enjoyning of any thing for Scripture, or to be accounted as such, which is not contained in this Book, or declared by God immediately to be such as this is. Or, 2. as adding upon the matter, by putting or imposing a meaning on that which is written, that God never intended, or which the words will not bear. Therefore deceivers and wresters of the Word, are called Impostours, as imposing: the curse that is threatned on them that add any of their wayes, is, God shall add to him the plagues that are written in this Book, that is, He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites, or Antichrists followers.
And that it may be known, that it is no lesse fault to diminish than to add, he relleth, ver. 19. If any shall take away from the words of this Prophesie, that is, either by taking away something that is canonick, and derogating from the authority of the Scripture, or by hyding or detracting from the meaning of it (for, both these wayes the Word is diminished, when the weight of Gods authority in the truth is diminished, or when folks receive not the Truth and walk not in the obedience of it.) The threatning that is added to this, God shall take away his part out of the Book of life. &c. that is, that man shall never come into glory; it shall be declared he was never written in the Book of life, and be shall be shut out of heaven for, never a promise of happinesse, in all the Word, belongeth to that man. And so as Moses when he gave the Law, Deut. 4:2 and 12:32 commandeth neither to add nor diminish. And Prov. 30:6. Add thou not unto His words, lest He reprove thee. So also our Lord Jesus sealeth the New Testament, but with a more severe threatning: and that word (Deut. 4:2) That ye may keep the Commandments of the Lord, sheweth that the keeping he meaneth of, consisteth not in the letter, but in the practice and conversion, by making the Word our rule in our walk. In which words, as all diminishing from Scripture, so all addition under whatsoever pretext, is condemned: by which the bulk of Popish traditions is justly rejected.
If it be objected that this threatning is only in reference to this book, but hindereth not but that something by tradition may be added to others, or to the Scripture in general. Answ. 1. Yet this book is looked on here as the close of all Scripture, and therefore there can be no other reason given for adding this certification, but to restrain men from looking for more, and that they may now accept the Canon closed. 2. This is simply against mans adding to Gods Word, and putteth marches betwixt Gods word and mans of whatsoever nature; for, the Scriptures are Gods Word, but traditions are mans: and either they are for their matter grounded on the Word and so are contained in it, or not grounded on it or contained in it. If they be of the first fort, they are no more Gods Word, but as other consequents drawn from it. If of the second fort, then they are manifest additions, and so in this opposed to the Word. 3. Adding must be so understood, as diminishing or taking away must be; But taking away is so to be understood as to make that no Scripture which God hath appointed to be so, whatever the matter of it be: and therefore to adde, must be to account anything Scripture, or as Scripture, which God hath not so appointed to be. Hence as it were by this condemnable to suppresse any book that were canonick, because the matter of it were in an other Book; even so, on the contrary, must it be here reproved, to adde any book unto, or to equal it with Scripture in Authority, which is not contained in the Canon. 4. Do not the same reasons that condemn adding to this book in particular, condemn adding to the Word in general, or to any other book thereof? so that as we cannot adde some prophesies to this book out of traditions, and call them, or account them, a part of the revelation, or of equal authority with it; so neither may we from tradition joyn any thing to any other book, or to the Word in general; for, the reason is one, God will reserve his piece of Sovereignity to Himself to decide what shall be accounted His revelation, and will have no other medling with it, so also with His Word in general. 2. He will keep men from encroaching on what He hath reserved to Himself: and indeed it seemeth by this commination, that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word, which is the most sacred and soveraign thing which He hath left with His Church, and wherein His name and supremacy doth especially consist.
The close of all, is Christs speaking a word as His drawing to an end, ver. 20. He that testifieth these things, saith, Surely, I come quickly. It is He that speaketh, ver. 16, 18 that testifieth there things, and that which He faith is a promise, or prophesie of Christs coming, and of the certainty and suddenty of His coming to Judgement. 2. And the last words of the verse are an hearty and warm welcome, that John in the name of all Believers, or the Bride giveth to this truth, promise, or prophesie of the coming of the Lord, Amen: not only let it be so, but I with, and long, and pray that it may be so, Even so, or, So be it, Come, Lord Jesus, as Thou hast promised.
There is here then a promise made, which John turneth up to God in a most servent supplication not only for himself, but for the whole Church of Christ also, upon the hearing and consideration of this, that Christ is to come again and receive Believers to himself, that where he is, there they may be also: such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at his appearance, the lively apprehension of what they do expect at that day, when they shall see him as he is, produceth such a sweet complacency in it, and stirring of heart to be possessed of it, that there must needs follow such ardent desires after it as will almost prevent all deliberation: for, excellent objects have such an amiable aspect upon the soul, and attractive power over the heart, that it most willingly yeeldeth up it self, and as if it were all composed of desires, it breadeth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object. Now, what can be proposed to the immortal soul like this, to hear Christ say Behold, I come quickly? truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence, it goeth beyond the reach of a created understanding to search it out unto perfection; for eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive what is here imported. And therefore no wonder to see it draw such a holy heart forcibly out after it, breathing out all the way such a defire, Even so, Come, Lord Jesus, Come quickly, as if his heart intended by this wish to anticipat that day: But because he knew the Bride was not yet made ready, and that there was along tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized, when he shall bring her unto the King, all glorious within, in cloathing of wrought gold and raiment of needle work, with the virgins her companions that follow her, that they may enter the Kings Palace, to be with Him there for ever; and because he knew, that before this there were many sad emergents and searching dispensations to be met with, such winds to blow as should overblow every one who was not ballasted with the grace of God, such false Doctrines to be spread as would carry about every one whole heart was not established by grace, such deceivers privily bringing in damnable heresies, that if it were possible the very Elect should be deceived, so many duties to be done, and so much affliction to be suffered as were impossible to be performed and born without the assistance of special grace, Therefore as the conclusion of the whole, verse last, he desireth that the grace of the Lord Jesus Christ may be with them all, as that which by its sensible presence or supporting induence, would carry them through whatsoever they might meet with; for, there is no difficulty to great which will not evanish and disappear before His grace: and a gracious man is able to do and suffer all things through Christ who strengtheneth him. This grace is indeed the one thing necessary, to make a man carry creditably for the Gospel and comfortably to himself in all cases that may be incident: he who is strengthened by the might of his grace in the inner-man, will be stedfast and immoveable, alwayes abounding in the work of the Lord. And therefore it is no wonder, that one who was seen in the concerning events which should fall out till the second coming of Christ, did wrap up all his desires for the Saints with an Amen, in this one wish, The grace of our Lord Jesus be with you all. The very pulse of a holy soul beareth still this way, his temper may be known by the ordinary unconstrained and habitual desires of his heart: Let others wish to themselves and their friends what they please, that which a holy man wisheth to himself and these whom he loveth best, is this, that the grace of Jesus Christ may be with them; he would have his own desires, with the desires and endeavours of every man
