FOlloweth that part of this Book, which is properly Prophetical: for, John now hath a second call to come up, that he may have things which were to be hereafter shown unto him. Before we speak particularly to the words, it will be fit to permit somethings in reference to the Prophetical part which followeth, for our more easie and clear uptaking thereof and proceeding therein.
First, It is to be remembred, that on Chapter 1 vers. 19, we did divide this Book in three sorts of things, to wit, 1. the things that then were. 2. The things which john had seen in his time. 3. The things which were to come thereafter. The first sort of things, have been already spoken unto in the second and third Chapters. That part of the prophesie which followeth, must then contain the other two, to wit, the things which John saw in his time, and which were to follow after that: both these are comprehended under this expression, things which must be hereafter, vers. 1 for, that phrase, is not to be taken strictly, as if all that followeth were prophesies of things and events following the time of Johns having this Revelation manifested to him; because we will see in the sixth and twelfth Chapters the prophesie beginneth at the rise of the Gospel, and the white horse his beginning to conquer, and the womans travelling under persecution; both which, came some length before this Revelation was written. Therefore they are said to be the things which were to be thereafter: not because there was nothing of these events already come to passe, or begun to be fulfilled, as the former reason cleareth; but because the great part of them were of that nature, and also because the events which John had seen to be fulfilled in their beginnings, were but in perfecting, and so, in some respect, might be said to be to come thereafter also: upon which grounds, the whole Book was called a prophesie, Chapter 1. vers. 3. And so when this Book is divided in two parts, the things which John saw, that is, the things which were in his time, are comprehended under one expression with things that were to come. Again, when it is divided in three sorts of things, as in Chapter 1. vers. 19 things to come, are taken more properly and strictly, as comprehending only such things as were for the time to be fulfilled. And this is the reason why sometimes it is divided in two, sometimes in three parts; yet both to one purpose.
Secondly, The great subject and matter of all that is coming, is comprehended in this word, I will shew thee things which must be hereafter: which is not to be extended to all events that were to fall out to all the world, but to chief events that were to fall out in the Church, as concerning her thriving, persecution, &c. and what was to befall the enemies thereof unto the end of the world. Also it is to be observed, according to the former advertisement, that we are not to fix the beginning of these events at the time, of John his having this Prophesie revealed to him, but are to begin with the Gospels rise, and the first preaching thereof unto the Gentiles after Christs Ascension, which we conceive is comprehended under that expression, the things which John had seen, Chap. 1:19 as was said.
Thirdly, The Prophetical part of this Book, is ordinarily divided in six visions, or six prophesies: for, when it is divided in seven, the first three Chapters are accounted one. Now whither we call them visions or prophesies, it is not much upon the matter; for, every vision comprehendeth a distinct prophesie, and contrarily; so that it will come to the same thing. When they are accounted seven, they are thus reckoned: The first vision, is in Chapters 1, 2, and 3. The second, is in Chapters 4, 5, and 6. The third, is in Chapters 7, 8, 9, 10, and 11. The fourth vision, is in Chapters 12, 13, 14. The fifth is, in Chapters, 15, and 16. The sixth, is in Chapters 17, 18, 19. And the seventh, is in Chapters 20, 21 and 22 to the end of what is Prophetical. But of this division, we will speak more particularly, Chapter 6. Lecture 1.
Fourthly, These visions or prophesies, that are to come, are again to be distinguished in principal prophesies, and such as are explicatory only: we call these principall prophesies of things to come, that are principally and primarily such, that is, which hold forth distinct matter in themselves, not holden forth in any former prophesie of that kind, and so, in respect of the matter contained in them, and time which they relate unto, they differ one from another: of this sort are the Prophesies of the seven seals, Chap. 6 of the seven trumpets, Chap. 8, 9, 10, and 11 and of the seven vials, Chap. 15, and 16. For these have a dependencie one upon another, carrying the Prophesie of the estate of the Church on from John’s time unto the end of the world; and yet neither of them do expresse what hath been contained in any of the other. Again, we call these explicatory prophesies, which contain no new matter, nor relate to any other time different from the former Prophesies, but are explicatory of the same things contained in some of these principall Prophesies under other types and expressions: of this sort are, the third vision, Chap. 12, 13, 14 which is explicatory of the first two principall visions of the seals and trumpets; and the two other Visions, that are from Chap. 17 to the close, which are explicatory of the vials, especially of the last three: for, the first of them explaineth the fifth and sixth vials, in the 17, 18, and 19. Chap. The second, is explicatory of the seventh vial, Chap. 20, 21, &c. So that in sum; there are three principall Prophesies set down in one form, to wit, of seven seals, seven trumpets, seven vials: and again, other three that are lesse principal and explicatory, which are expressed by other types, according to the division formerly said down: of which more may be said when we come to that 6 Chapter, already referred unto.
Fifthly, The form of this Book, as to the manner of Gods revealing these prophesies, would be observed: for, to make things the more clear and plain to John, that which was to come, is represented to him in vision, as already acted; and for this end, John in the Spirit is brought to heaven to behold this comedie, (to call it so) or tragedie: for, it may be called a comedie, in respect of the Godly, whose affairs have a sad beginning, but a joyfull close; but in respect of the wicked, it is a tragedie; for, they have a seeming sweet, and pleasant beginning, but a sad and sorrowfull close. And because the Lord thinketh good to represent these things to John in this manner; there are severall things in the progresse of this prophesie, which are brought in for this very end, as the speaking and acting of severall persons and parties, diverse interludes and songs, &c. which are not so much for bringing forth any distinct matter or prophesie, as to make up that form wherein the Lord thinketh fit to reveal this prophesie: for preventing therefore of excessive and too curious diving to find out mysteries in these things beyond the scope, we would take notice of this advertisement, which we may more particularly consider in these instances.
First, To all these principall prophesies, there are some things preparatory, wherein the Lord setteth forth His Majesty and Glory; thereby to rouze up John and others to carrie the more humbly and reverently in the search of these prophesies: such is this part of the vision, Chap. 4, and 5 which is preparatory to the propheticall part following: for, in them, the Lord, as it were, representeth the place where this great comedie is acted, describeth the actors, and showeth the nature of the things which are to be acted; but these preparations, are not properly prophetical, as the visions themselves, which hold forth the things that are acted, are; yet, the allusion, which may be gathered from such representations in their general strain and scope, is not to be despised.
Secondly, We will find plain words of Doctrine mixed-in with the darkest prophesies, as, blessed are they that die in the Lord, blessed are they that keep their garments clean, &c. In which and such like words, there is a plain doctrinal and comfortable meaning, the Lord thereby sweetning the darker prophesies, and giving His people somewhat to feed on in the search of these, as was once formerly hinted; yet, from the scope of such sentences, and their being inserted in such places, and such like, some light may be gathered for understanding of what is prophetical beside them.
Thirdly, There are some interludes of songs and playings upon Harps, mentioned in severall places, which are not properly prophetical in themselves, but as circumstances in a parable, they are brought to make the intended mould of this Book compleat, and to make a connexion between the parts and prophesies thereof: these indeed are not to be abstracted from, or extended beyond their particular scope respectively; yet are they so wisely expressed by the Lord, that even they may be subservient to the understanding of the matter contained in the principal prophesies to which they belong. Of this same nature we take the representations of diverse parties, as actors in this comedie, to be, as sometimes Angels, sometimes Beasts, sometimes Elders, &c. which, no doubt, is wisely done by the Lord, and wanteth not signification; yet we do think that deep mysteries are not to be drawn from such expressions, except something, in the current and strain of the prophesie, evidence the same to aim at such things, as at least a part of their scope.
Fourthly, We will also find many expressions borrowed from the Old Testament, and from the manner of the Prophets therein, especially from Daniel, Ezekiel, and Zechariah; yet often these expressions are to set forth a different thing from what was principally intended by them under the Old Testament; as by considering the particulars in the progresse, will be clear.
We come now to the preparation to the first prophesie, in the fourth and fifth Chapters: which also in some respect may be called preparatory to all the visions that follow. It hath two parts: the fourth Chapter holdeth out the Majesty of God the Creator, and expresseth His praise, considering Him as such: the fifth Chapter holdeth out the Glory and Majesty of our Lord Jesus Christ the Mediator and Redeemer; this is not to be understood as if the Son were not honoured in the fourth Chapter with the Father, or the Father with the Son in the fifth: for, that cannot be, seing they are One God; and the honour that is given in both Chapters is divine. But the works of Creation and Redemption, being the grounds upon which all creatures, especially the Redeemed, are obliged to praise God, and the great evidences of His manifold Glory, therefore both of them are explicitly spoken to, and the Lord, under both these considerations, taken up; thereby to expresse Him to be the more eminently and singularly glorious: so, when the ground of the praise is given in the 4. Chap. vers. 11 it is, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. Again, in the fifth Chapter, the work of Redemption is mentioned, as we may gather from vers. 9, and 12 yet so, as both are put together in the same thanksgiving, Chap. 5 vers. 13.
In this fourth Chapter, beside some circumstances, making way to the vision, we have these three principall things, 1. A stately description of the Majesty of God, who is described in His own appearance, as sitting upon a Throne, like a Jasper, and a Sardin stone, &c. vers. 3 which doth set forth (to speak so) the posture wherein God appeareth to John, thus stately in Majesty. They are excellent expressions, and yet they come far short of the thing they represent, but they are the furthest that men can win to, to wit, by things known, to expresse, or someway to conceive an unconceivable thing. 2. We have a description of His train and attendants, set out at large from the beginning of the 4 vers. to vers. 8 wherein God is described from all the roiall attendants that wait on Him, and the excellent and stately way He is waited upon. 3. From the midst of the 8 vers to the end of the Chapter, we have a description of the Glory of God, from the work and exercise that these attendants are about: for, vers. 8 it is said, They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And the expressions of all the glory they gave Him, are set out in several circumstances, to the end.
The scope is, to set forth to John, and all the Church, the Majesty of God, the giver of this revelation; the Creator of all things, He that guideth all this World, and ruleth His Church; and, at the entry, to put an impression of the Majesty of this God upon John, and upon all that should read and hear these things that follow: for which end, He began with such visions to Ezekiel, Chap. 1 to Isaiah, Chap. 6 and to John, Chap. 1 of this Book.
To come more particularly to the words; There are in the first and second verses, four circumstances that make way to the vision. 1. After this, that is, after the first vision, spoken of in the first three Chapters: for, though it is like (as Chap. 1. vers. 10) John had all this revelation revealed to him in one day from the Lord; yet the Lord gave him some breathings between visions, First, things present, and then things to come, being revealed to him; which is one cause why the prophesies and visions of this Book, are distinguished from each other.
The second circumstance observable, is, the Lords giving accesse to John to see what he saw, Behold, a door was opened in heaven: what is meaned by Heaven here, whether the Church Militant, which is often, in this Book, and in Scripture called Heaven, or, whether the third Heaven, spoken of, 2 Cor. 12:2 we shall not insist on it: What John saw, was concerning the Visible Church, and for their behove and advantage: but it is like, the place where John saw these things in vision, was even that which we call Heaven literally, God extraordinarily making way to him, to look in where His Glory was manifested; and it is called here an opening of a door in heaven, and there shewing him things to come concerning His Church, which were afterward to fall out; yet this is now shown unto John in vision, as if it were for the present time acted in a kind of comedie before him. And therefore may either be supposed to be revealed to him in Heaven, or in a trance represented to him, as if it were there. And it agreeth best with the scope, that it be thus understood, to wit, that Heaven should be in this manner opened to John, and things revealed to him there, which he was to reveal to the Church.
The third circumstance, is, the voice which he heard, and what it said, and the first voice which I heard &c. that is, the former voice which I heard, Chap. 1 vers. 10, 11. The voice of our Lord Jesus Christ, which said there, I am Alpha and Omega, the first and the last: that same voice speaketh again, and reneweth Johns Commission to come, and see, and writes and the voice biddeth him, come up hither, and he will shew him, &c, to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God, and earthly-mindednesse is a great hinderance and obstruction: and then he proposeth what things he hath to shew him, Things which must be hereafter. So that in the explication and application of this revelation, we are not to look back to the four Monarchies, but to Christs way with His Church in the dayes of the Gospel, according to the first generall which we premitted.
The fourth circumstance, is; vers. 2. And immediately I was in the Spirit: whereby it is like, there hath been some intervall betwixt the ecstasie he was in, Chap. 1 vers. 10 and this ecstasie of spirit he is now in: and it is the second way how our Lord Jesus fitteth John to receive these following Mysteries: First, He carrieth up his affections, and maketh him Heavenly, and then ravisheth him in the spirit, whereby (as Chap. 1:10) in an extraordinary way John is, as it were, taken out of himself, put in an ecstasie, impressions of things to come made on his spirit, and palpably and visibly made discernable to him, in a Spirituall way, as if he had seen them with his bodily eyes.
We come now to the vision it self: And in it we have, 1. Gods Throne (to speak so) set forth, 2. Himself sitting on it, 3. A description of His Glory as He sitteth upon it.
A second thing whereby this Glory is set forth, is, And there was a rain bow round about the throne, in fight like unto an Emerald In Ezek. 1. (where the same discription is almost in the same terms) there is a Firmament, a Throne, one fitting on it, and a rainbow; as the appearance of the bow that is in the clouds in the day of rain, so was the appearance of the brightnesse round about: the scope in both places, is, to shew the glorious Majesty of God, who as He hath a Throne attributed to him improperly, to expresse his Soveraignity so hath He this as a cloath of State over His Throne, thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth; for, He only hath immortality, and dwelleth in a light that no man can approach unto, whom no eye bash seen, nor can see, 1 Tim. 6:16. 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, (bap. 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, where of this rainbow was given as a sigue 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 John in this, that though the Church was to meet with many perfections 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 John 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.
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, terible in Majesty, and in all perfections past finding out: To him be praise for ever. Amen.
THese Verses hold forth the second thing in the Chapter, to wit, the glorious attendants of this great God, who fitteth upon His Throne as great Sovereign 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 shinning in his Ordinances, in the Church Militant? Answ. We conceive 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 hold-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 Eiders sitting, and they had on their birds 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 allution 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, so shew, that the Church, in the dayes of the Gospel, shall be extended to a double and greater number of Saints than was at that time: but on these we shall not insist, being the general may be safely rested in. Again, they are said to be cloathed in white raiment: which sheweth, that their innocency is their greatest glory, or their most stately rob, and the greatest badge of their dominion: for, white raiment signifieth either Christs imputed Righteousnesse, or their begun Sanctification, as we heard, Chap. 3vers. 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 fackcloath, 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 had 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 throne, 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 Jerusalem. These operations of the spirit, are compared to Lamps, because of the shining light that floweth there from to the Church: they are Lamps of fire burning, that is, to point out that the saving operations of the Spirit have hear, 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 she 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 itarelinesse, and of the Churches Glory, that His sprit 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 ever.
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 Christs 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 so come to the heavenly Jerusalem (which doth there expresse 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 Spiritare 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 with all, 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 brittlnesse 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 betrod 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, nor yet a maintaining of the same, but by having footing upon Christ by Faith, which will make the Saints indeed to sing as Victors and Conquerors 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 agree 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 there 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 great vessel made for use and ornament, and accordingly made use of in the houses of great men, and was particularly mentioned among the ornaments of the Temple and Ceremoniall worship, as was formerly marked, and is especially for washing, or bathing thereinto. Now; these considerations will by no means suffer it to be applyed to the world, as expressing the vanity and worthlesnesse thereof; neither will there be any just analogie found betwixt the two, whereby the one may be found to resemble, or to be resembled by the other.
The last thing mentioned here for the commendation of this glorious Train, is, four beasts; which are largely insisted on, vers. 6, 7, and 8. That these beasts are mentioned, immediately after the sea of glasse, it sheweth, that by the sea of glasse must be understood something that tendeth to the commendation of Gods presence in His Church, seing it is placed in the midst of the other commendations; for, that these beasts are mentioned to set forth His Glory, cannot be questioned. The word rendered beasts, is in the Originall ζῶα, and might be well translated living creatures, as it is, Ezek. 1 or, living wights. By these, are not understood Angels, as in Ezek. 1 and 10 because, Chap. 5:10. &c. they are among the Redeemed, and vers. 11 are expresly distinguished from the Angels, who are laid to be round about them: and indeed their following description, being compared with that of these living wights, or Cherubims, Ezek. 1 there will be found a great difference. Nor, Secondly, by them can be understood any of the glorified triumphant Church, because of the reasons that were given when we spoke of the Elders; for, they also reign upon the earth, Chap. 5:10 and the scope is, by them to expresse something of the Church Militant. We conceive therefore by these beasts so described, are understood the Ministers of the Church in the dayes of the Gospel, as being distinguished from professors, who are called Elders, and as being described like Angels, to shew their eminency in some respect beyond the other. For, l. These beasts, or living creatures, (for some of them are like to men) do ever go before the Elders in the worship of God, as guides to them therein. 2. Because they do invite, excite and inform others to and in their duties, as they lay come and see, Chap. 6 vers. 3, 5, 7, 3. They are described as these Cherubims or Angels are, Ezek. 1 and yet being such Angels as are Members of the Miltant Church, they must be understood of the Ministers of the Gospel, being these are ordinarily designed by the title Angel in this Prophesie: it is therefore the more likely that they are described after the manner of Angels, even as they get their name. 4. We will find all the particulars of the description to be pertinently applicable to them; As, 1. They are laid to be beasts, or living creatures, to shew a speciall activity and fitnesse that is communicated to them even beyond others. 2. Their number is four; which is lesse than the number of the Elders or Professors was, yet sufficient to carry the Lords message to all the four corners of the earth: and, as it were, to be upon all sides of the Lords Throne for the edification and oversight of His People, as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind: they have not one eye, but many eyes, because they have many to watch over, and many snares to give them warning of. They have eyes before, that is, to shew their dependence on God, who being the great Leader and Captain that goeth before His People, these that are underguides have their eye on Him for direction in the way that they ought to lead their people in: and thus their eyes before, are mentioned before their eyes behind, to shew, that ere they give any direction to the Flock that follow them, they will look to the Master for His orders; and so have their eye upon Him, as the eyes of Servants look unto the hands of their Masters, for observing of their directions, Psal. 123:2. They are also full of eyes behind, to shew, that they are watchfull over these committed to them, by pointing out that way to them which they had discovered from God, and by watchful observing how they follow the same, as the word, is, Psal. 32 vers. 8. I will instruct thee; and teach thee in the way which thou shalt go, I will guide thee with mine eye: which is to expresse the most tender way of direction and instruction. Also these expressions serve well to shew their particular watchfulnesse over themselves, who have eyes before them, that importeth tendernesse in the undertaking of any thing; and eyes behind, which respecteth their tender observation of their by-past failings. 4. These beasts are placed in the midst of the throne, and round about the same: it may seem strange-like to say they are both in the midst of the Throne and about the same; yet, in the Scripture-language, to be in the midst of a thing, is to be neer it, or to be fully upon it; and this part of the description. sheweth their nearnesse to God, and their dignity beyond others: for, the Elders had Thrones, and Crownes; but these beasts and Ministers have the same Throne with the lord, as being neerer to Him in respect of their service, and as being of more eminent dignity, because they are Ambassadours for Him, and act in His stead, and in His Name, and by vertue of the same Authority, 2 Cor. 5:20. They are round about the throne also: which is not to be understood as if they Were (to speak so) without the circle of the Throne; but it is to shew the Lords wife way of disposing His Ministers unto all quarters for His Churches edification: so that all of them are not together, or upon any one side of the Throne, but they are disposed by Him upon all quarters thereof, for edifying of the Elders, or, His People, set out by them, which are round about the Throne, as we formerly heard.
In the seventh Verse, we have a more particular description of the several shapes of these beasts, which is the fifth thing by which they are described: the first beast, is like a Lion; the second beast like a Calf; the third beast had a face as a Man; the fourth beast, is like a flying Eagle. By this diversity of forms, or snapes, it set forth the diversity of gifts and furnitour, which the one holy Spirit useth to dispense unto the Ministers of the Church, as 1 Corinth. 12:4, 5, &c. and hereby the Lord sheweth, that as private Christians may be more eminent in some Graces than others, so Ministers are some of them eminent in one gift, some of them in another, as the Lord mindeth to make use of them, (as we may see by comparing Barsabas, the son of consolation, with Boanerges, the sons of thunder) yet all these gifts work for the good of the one body of the Church, that there may be no schism or defect in the same, as it is, 1 Corinth. 12:25. In the description of these Cherubims, or living Wights, Ezek. 1 every one of them hath all these properties and perfections, as their description cleareth: because the scope is there to describe holy Cherubims; but here, being applied to Ministers of the Gospel, not one of them hath all these properties; yet all of them joyntly have them all: which sheweth, that though the Lord furnish not every Minister eminently with all gifts, that yet He useth to furnish Ministers, joyntly considered, with what gifts are needfull for His Churches good; so that what one wanteth, another hath; that the hand, and the eye may acknowledge they have need of the foot, &c.
More particularly, the first beast is said to be like a Lion: which doth expresse the zeal, undantoned courage and boldnesse where with some Ministers are eminently furnished in carrying on the work of the Lord, especially in difficult times. Thus were the Apostles furnished, and many others in after-times who have adventured boldly upon such hard work, as hath made the world to think them made in such undertaking; yet have they been carried through the same. And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties, to wit, it hath been by being made partakers of this lion-like spirit. The second beast, is like a calf, or oxe: which though he be not so bold in attempts as the other, to wit, the Lion; yet is usefull for his dureablnesse and service. By this are set forth Ministers, furnished with patience, humility, and painfulnesse in labour, and submissivenesse in suffering; which is also no little gift. And as the former prove profitable to the Church in respect of their zeal and boldnesse, so do they with their patient and constant drawing in the Lords yoke even under the crosse. This is not to be understood as if the first wanted patience, or the second courage; for there is a zeal and boldnesse in suffering, as, well as in doing; and if boldnesse have not a readinesse to submit to the crosse, it will not be approven: but the meaning, is, that some Ministers who have patience and endurance, are yet (to say so) predominant and more eminent in the exercise of their zeal and courage: and others who are stout and couragious also; yet, in Gods providence, are called to vent the same in suffering, so as their patience and painfull laboriousnesse appeareth to be predominant in them. The third beast hath a face as Man: this setteth forth such as are furnished with reason, prudence and wisdom in an eminent manner, for mannaging the affairs of His house; which is not a humane naturall policie, but a gift of wisdom and discretion bestowed by God upon them, as it is, 1 Cor. 12:8; 10. And by this wisdom and prudence, they edifie and build the Church as others that are more observably zealous and couragious; thought they seem not to keep the same manner of proceeding in all things with the former; yet is the same and pursued by them, and the same rule is observed in pursuing of it, and the same Spirit acteth them all. Wherefore it would not be thought strange, if diverse Ministers, driving the same design, be yet thought different in their manner of following the same. The fourth beast, is like a flying Eagle: this sheweth the deep reach and insight where with God hath furnished some in the mysteries of the Gospel, as also a Spiritualnesse in their gift and strain beyond others, whereby hearts may be drawn from this earth to the pursuing after things that are above. Of those we may have occasion to speak, Chap 6. Only now we see, how wisely the Lord fitteth His Servants for His Work, and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church. It is ordinary for some to apply these four beasts to the four Evangelists; but there is no ground for it: beside, John being one of these Evangelists, cannot be thought to invite himself to come and see, as all these four beasts do, Chap. 6.
In the eight Verse, these beasts, are further described. A sixth part of their description, is, and the four beasts had each of them six wings about them: this is borrowed from Isa. 6:2, 3, &c. where the Seraphims are so described: (by which it further appeareth, that Ministers, the Angels of the Militant Church, are represented by these beasts) These wings shew their expeditnesse and readinesse to obey Gods will. And further from Isa. 6 we may gather the reason why they are called six, First, Because there is need of two to cover their face who are admitted to such nearnesse with God: this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things: this is commended in Levi, Mal. 2:5 that he feared God and was affraid before His Name. Secondly, the use of other two wings, is, to cover their feet: whereby is expressed the sensiblnesse which they had of their own sinful infirmities; this is a thing well becoming a Minister in his ministeriall duties, to be walking with fear and with humility, as being sensible of his own sinfulnesse, and the great disproportionablnesse that is between God and him. This is Paul’s word, 1 Corinth. 2:3. I was with you in weaknesse, and in fear, and in much trembling. And it is certain, that where the first is, to wit, the right impression of Gods holinesse, there this will be also. Thirdly, the last two wings, are for their duty; for, with two they are to flye. Here is a good contemperature when Ministers walk under the impression of Gods holinesse, and of their own sinfulnesse; and yet are not by these more indisposed, but made more fit for His work, and chearfull and readie in the performing or their duty. If the first four wings be not in exercise, the two last will not be very fit for their work; and it is Spiritual wisdom to keep all these in the right place.
The seventh qualification whereby these beasts are described, is, They were full of eyes within. In the sixth Verse, they were full of eyes before, which respecteth their dependencie upon God; and full of eyes behind, which representeth their care over their flocks: here, they are fall of eyes within, which holdeth forth their watchfulnesse over themselves, in that they so look to others, as they do not overlook themselves, but are seriously reflecting upon their own inward condition: so they are good Ministers, and they are also good Christians in their own private walk: and their being good Christians in having respect to their own Spiritual thriving, is no little qualification for their discharge of ministerial duties, and for their being admitted to so great nearnesse to the Throne of God. Ministers that have but eyes behind them; to look upon the wayes of others, and have not eyes within them, to consider themselves, are but in a great part blind-guides, as Christ speaketh of the Pharisees, Matth. 15:14. This having of eyes within, as well as eyes without, is expressed by the Apostle, 1 Tim. 4:16 in that precept, take heed unto thy self and to the doctrine; and Acts 20:28 take heed to yourselves and to all the flock &c. Ministers that look to others, would take their retirings to look upon themselves, left they become strangers to their own condition: and what is spoken of Ministers here, is a duty well-becoming every Christian.
IN this part of the Chapter, we have the third part of this stately description: wherein the Majesty of God is set out by the great work and task that these attendants of His, to wit, these four beasts, and the four and twenty Elders have: and that is the work of praise, whereby both, in their places, concur to have Him exalted. In the latter part of the 8 vers. the four beasts begin; and in the three verses following, the four and twenty Elders go on.
In the Elders praise, we may consider these two, 1. The un-interruptednesse thereof, and they rest not day and night, saying, &c. this is to shew, first, the great matter of their praise that doth still continue, they are furnished so with grounds thereof. 2. It is to shew their diligence and seriousnesse in letting no opportunity of praise passe: for, praise being an affirmative duty., we conceive that this practice is to be expounded according to the precepts of rejoycing alway and praying evermore. 3. It may more especially set forth the diligence and seriousnesse that the Ministers of the Gospel are said to be furnished with, according to the word, Isa. 62:6. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night, &c.
The second thing in their praise, is, the matter thereof; which is the ascribing to the Lord three of His own glorious and essential Attributes. The first, is, Holinesse; which is thrice repeated, Holy, holy, holy, Lord God, &c. this seemeth to be taken from, Isa. 6:3 where the Seraphims begin their song with the same expression. This sheweth, 1. how infinitly and inconceivably holy the Lord is, when once mentioning of this Attribute is not sufficient. 2. It sheweth that no Attribute of God, will have more impression upon a tender Minister that is near Him than His holinesse: this affecteth the very Angels, and the more near any is admitted to Him, the more will this affect them. 3. It sheweth, that Ministers ought to be Angel-like in their speaking of God, and that it is a main part of their task to hold forth His excellencie to others. The second Attribute, is, the Lords Omnipotencie; Lord God Almighty, &c. By which the Lord is conceived as infinitly above all, and able to do all things, as Job speaketh, Chap. 42:2 and it is both a notable ground of praise in reference to God, and a comfort in reference to His People, who have Him, (who is able to do above what they can ask or think, Ephes. 3:20) covenanted to be their Almighty God, even under that same consideration, Gen. 17:1. The third Attribute Mentioned, is, His Eternity, in these words, which was, and is, and is to come: whereof often hath been spoken; and it is here mentioned to advance the Glory of God infinitly beyond all created Idols who have had their beginning, and are going on unto a decay, and will ete long come to be destroyed: but the portion of Jacob is not so, who in all the tossings of the world, continueth the same, and of His years there is no end.
After this, followeth the praise of the four and twenty Elders. The beasts go before; because they represented the Ministers and Guides, as we said. In it three things may be observed; First, the timing of their praise, vers. 9. Secondly, their practice, vers 10. Thirdly, their verball expressions or song, vers. 11.
The time of the Elders praise, is, And when these beasts gave glory, honour And thanks to Him that sat upon the Throne, who liveth for ever, they fall down, &c. In which words we may see, first, what the work of the beasts is. This is set forth in three expressions, 1. To give glory to God: this is their acknowledging of the Majesty that is in Him, and doth respect His own glorious excellencie. The second, is, Honour: this respecteth the relation that is between Him, as Creator, and His creatures, who, having their being from Him, and standing in that relation to Him, ought by that tye to honour Him. The third, is, Thanks: which looketh to former benefits freely received from Him, by which there is an engagement put on them to be thankfull; which here they acknowledge to be due, when they can do no more.
The first thing in these words, is, the rise or the timing of this praise of the Elders, to wit, it is when these beasts give glory and honour. &c. Which is to shew, 1. The orderlinesse of the Lords worship is His Church, every one Keeping their own place. 2. It is to shew, that though every one be not a Preacher, and in that respect admitted to such dignity and nearnesse with God as others; yet all in the Church have ground and matter of praise, and emploiment in their stations sufficiently to express the same to the commendation of the Lords grace. 3. It sheweth also the sweet harmony that ought to be between Minister and People by their joyning in the same work. And, 4. it expresseth the great influence that Ministers example, faithfulnesse and diligence will have upon the quickning and upstirring of People to their duty: for, when the beasts begin, then the Elders follow: And it is like, the silence and dumbnesse of many Ministers, may also be the cause why many Congregations are silent and dumb in this respect. And this may be a reason why Ministers are expressed by this title of living wights, or living things (as was formerly observed) because not only they ought to be lively and stirring themselves, but because by their livelinesse they have great influence on others to quicken them also.
The second thing in the Elders praise, vers. 10 is, their practice, set forth in three expressions, 1. Though these four and twenty Elders be fitting upon thrones, yet, when they hear the beasts, or Ministers, mentioning the Holinesse and Excellency of the Lord, the Word hath that weight with them as to make them quit their thrones, and fall down before Him that sat on the Throne: this is to shew, 1. their high esteem of God, before whom they cannot be too vile. 2. It sheweth their humble estimation of their own grandour, and their being denied to it, when any thing of the honouring of God cometh in competition therewith. And, 3. it sheweth their acknowledging of all to be from Him, and their accounting of it their greatest honour, not to fit upon thrones, but to be humble before Him, and to have Him high. The second thing in their practice, is, They worship Him that liveth for ever and ever: this is added, 1. to shew that their falling down is out of no astonishment, or confusion, but out of deliberation to glorifie God. 2. To shew that the more humble Saints fall before God, the more fit are they to worship Him, and the better progresse will they make therein. 3. It is to expresse the inward adoration of their hearts, as going alongst with their externall humbled condition. God is expressed by this, that they worship Him that liveth for ever and ever, (even as it was in the former Verse, in the beasts their giving praise) that thereby it may be seen that they worship no Idol, but the living God, in opposition to the heathenish and Antichristian worshippers: and also to shew, that they know whom they worship, and are not worshipping an unknown God. Further, it expresseth the reverent impression which they have of Him, so that they cannot mention Him but with such Titles and Attributes as prefer Him beyond all others. The third thing in their practice, is, and they cast their Crowns before the Throne: this sheweth further, their great zeal to the Glory of God, their great sense of the hudge dis-proportionablness that is between Him and them, their acknowledgment of their having their Crowns from Him, and holding them of Him; and, their great, and only design to improve that honour and dignity to which they have been advanced, unto the honour of Him that sitteth upon the Throne, from whom they have the same: and, that they account it their greatest dignity, if their honour might any way be a footstool for advancing, or extolling of His glory in the least.
The third and last thing in the Elders praise, is, their song, or verball expression, vers. 11 when they are fallen down, they say thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. Wherein, 1. we have their acknowledgement of Gods gloriousnesse, and that praise is his due. 2. The reasons whereby they demonstrate this. In their acknowledgement, we may consider both the matter and manner of their expression: The matter is in three words, 1. they acknowledged that Glory is his due, this floweth from the essentiall excellencies that are in him. The 2. is, Honour; this respecteth the Lords Soveraignty, who, by his place, being head and Lord of all, ought to be honoured by all. The 3. thing acknowledged to be due to him, is, Power; which is confirmed from the exercising of His Omnipotencie in the Work of Creation, as the reason following cleareth. Again, the manner of their acknowledgement is observable: for, they say not, we give unto Thee glory, honour, &c. but, Thou art worthy, O Lord, to receive glory, honour, &c. which is done, not because of their unwillinguesse positively to ascribe the same to him; but because their hearts, being warmed and affected with zeal to the thing, could not come up as they desired in the expressing of the same: and therefore (as it were) they say; although we cannot give Thee glory, honour, &c. as becometh; yet Thou art worthy of the same, and it is becoming, that Thou should have it, and we are so far convinced of the same, as, by this acknowledgement, to put our seal to this truth that Thou art worthy to have all praise, honour, and glory given unto Thee. And thus they rather expresse their affection to that work of praise, than their satisfaction in attaining any length therein. In which we have an excellent copy of a heart affected with Gods honour, to wit, it is alwayes desirous that He should be glorified, and yet never satisfied with its own glorifying of him.
They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise: The first is, from his interest in, and superiority over all things, by His creating of the same, for thou hast created all things; and so He being the great Master, and Potter of all things in Heaven and Earth, there being nothing but that which hath its being from Him, and there being much power, wisdom, goodnesse, &c. exercised in this Work of Creation, and to be read on the creature; Is it not just that all should ascribe glory, and honour, and power to Him? and is it not most reasonable that, that relation of His should be acknowledged by all? Where we see; that though the Work of Creation be past many thousand years since, yet may it be, and ought it to be a fresh ground of praise unto the end of the world. Also we see that where the Work of Creation is rightly considered, souls will never want ground of praise. And, lastly, that these who are affected with the Glory of God Himselt, will be discerning matter of praise and admiration in all his Works, and in every creature, which will be again turned about to His praise.
The second reason of their praise, is in these words, and for thy pleasure they are and were created: which in sum is this, not only were all things created by Thee, but when there was no tye upon Thee to make them, Thou of Thy good pleasure thought fit to do so; and when Thou might have done in this manner, or in another, by that same good pleasure of Thine it was concluded to be done as it hath now come to passe, in which there was no other motive, end, or rule in proceeding but Thy own pleasure, and the setting forth of Thy Glory, for which end they are still sustained the being that they have: and therefore it is most just and equitable that Thou should have praise from all Thy creatures, which for this very end were created. This is a strong reason, taken not only from Gods creating of all things, but from the end which foveraignly He propoted to Himself in the same, to wit, that His good pleasure, which had wisely moulded midles for his own Glory, might be accomplished. This will or pleasre of God, doth not only respect the Work of Creation in generall, but it holdeth forth His end in the manner of the same and in the events and effects that follow thereon: in all which, Gods will and pleasure is accomplished, as the word is, Prov. 16:4. The Lord made all things for Himself, that is, for His own Glory: sea, even the wicked that fight against God, and so bring upon themselves an evil day, were by the same Lord created for the glorifying of His Name. In this reason, there is, 1. a clear essertion of the Lords Soveraignty over all His creatures, who hath no other rule in the ordering and disposing of them, but His own will and pleasure: for, being that was the end for which he made them in such and such a manner, there is no ground to enquire a further reason of Him in respect of His Decrees, but than it was His will and good pleasure so to do. 2. It appeareth from this, that men will never rightly praise God till His Soveraignty over them be conceived a right and acknowledged: and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie ourselves in His proceeding. The want of this, maketh carnal reason to fret, as if the Holy One were to be bounded and limited in His proceeding: whereas, if we did consider, that he giveth account of none of His matters, and that it becometh not man to reason with God, Rom. 9:20 nor the pctsheards of the earth to strive with their Maker, this would put all to silence. And upon this ground, many bold Questions may be answered, as. Why did God make man mutable when. He might have confirmed him in Innocencie, as He did the Elect Angels? why was he made so, seing He fore knew his fall? why were so many created and in such a posture as the Lord knew would bring upon themselves destruction? why are not all saved by Christ? why hath He made an absolute decree of Reprobation concerning many? and such like. There can no other answer be given but this even so it pleased Him to do, and that which is in the Text, for His pleasure all things were created; And this Soveraignty of God, which carnall reason doth so much murmur against, is here a main ground of praise, and that whereby he is exalted; as being thereby glorious and infinitly above all his creatures. 3. The asserting of this Soveraignty of God, is a Doctrine well-becoming the Church, whatever others think of it: and it is ever comfortable and refreshfull to His People, and a ground of song to them, because there can be nothing more satisfying to them than His good pleasure. And we suppose, that the opposing, or fretting at this Doctrine of Gods Soveraignty, will be found to be no great evidence of the disposition of one who is a child of God, nor to proceed from that native and kindly respect to God, which ought to be in creatures, especially in Believers, The acknowledging and praising of Which, is here a great part of the Churches work.
The generall scope of the vision looketh to these two, 1. To shew something of God. 2. Something in the Servants of God.
First, Something of God. And hence, obs. 1. His absolute and soveraign Dominion in Heaven and Earth: which we gather from the similitude it self, He fitteth on a Throne, and hath all these attendants waiting on Him; and from the song, brought in to point at this as the scope, which sheweth the great end God had and hath before Him, in creating and preserving all things, It is to shew Himself glorious, from this ground of his absolute Dominion over all creaturs.
Not only is He a stately King on the Throne, but He exerciseth His Dominion; He hath made all, and He sustaineth all for his good pleasure, and fitteth on the Throne ever executing His pleasure; and the world never wanteth a Governour, as long as this King fitteth on the Throne; and as there is a Soveraign God, there is also a Soveraign Providence in all the World, but more especially in the Church.
His being well furnished with means and instruments for doing His work, is held forth: therefore He is said to have such attendants, fitted with wings and eyes, And Chap. 5:11. He hath ten thousand times ten thousand, and thousands of thousands of Angels to execute His commands, round about & before his Throne: these glorious Spirits wait on directions from him, and are ready to do his commandments, in caring, and providing for his Church; and he hath also beside Angels, his own Almighty Power, and thundering to execute his Wrath on enemies, as well as for the creating of things; and for carrying on the work of Grace, he hath seven Spirits to spread the everlasting Gospel.
The Lords great shot in all this, is, to get praise to himself, and to give matter of a song to his attendants. These four generals are clearly held out in the Chapter, however we expound the words. And it is comfortable, that his praise, and our song are so joyned together, that what is matter of the one, is also matter of the other.
Secondly, Something in the Servants of God, is holden forth, however we look on these Beasts and Elders, 1, Their nature and qualifications are here holden out, and how they are fitted with eyes before, and behind; and within, each of them with fix wings, and with severall shapes, some being like a Lion, some like a Calf, some having a face as a Man, some like a flying Eagle; in which their furniture for their work, and their activity in it, and their humble, serious, watchfull and speedy manner of going about it, is set out which should be a patern to Believers how to walk in all commanded duties, and pieces of Service.
There is here holden out the great dignity and happinesse of Gods Servants, and attendams: however we expond the words, this is clear, that to be His Servants, is a great priviledge; they fit on Thrones, they wear Crowns, they are clothed in white raiment, they are all Kings and Priests to God, Chap. 5:10 they are as the Angels, they attend on him, and have places among them that stand by, Zech. 3:7. It is the compleating of our happinesse, to have liberty to look upon God sitting on his Throne. The Queen of Sheba faith, that Solomons servants were blest that got liberty to behold his face, and hear his words; but O how much more happy are they, who day and night rest not, but are alwayes taken up in beholding and praising God! for, a greater than Solomon is here.
We are here taught, what should be, and is in some measure the great task and work of the Servants of God, and of all that inroll themselves under that title and name, that is, day and night to be taken up with magnifying of God, to be making his praise glorious, Psal. 66:2 which is to make it illustrious, and that by a native way of going about it. Again, here is holden forth the manner how we should go about it, to wit, with humility and reverence, with chearfulnesse and zeal, laying all we have before Christs feet, acknowledging all we have received, to flow from him, giving him the Glory of it, employing all, so as may most contribute to make him great that fitteth upon the Throne.
Lastly, There is the delightsomenesse, and heartsomenesse of this task: though they rest not day nor night, it is not a wearisome work; for, it is singing: and his saying they rest not, is not hold out any burden, yoke or reltraint laid on them; but to hold out the bendednesse of their spirit within, with love and joy, that they cannot rest; it is (so to speak) an ease to be venting it in praise. There is such joy and chearfulnesse from that wine that cometh from under the throne, that they cannot hold their peace, but it is their continuall refreshment, night and day to be speaking and praising. In a word, it faith this, that it is a good thing to be Christs Servants, and that his service is a sweet work, and it will be known ere long how good a thing it was to be Christs, and to be his Servants; and how happy a life it will be, to be praising Him. It were good some touches of it were warming our hearts before-hand, and that we had the proof and experience of it, what it is. The Lord give us to know it.
