AT the entry of the former Chapter we divided this prophesie into three principall prophesies, holding forth and relating unto three principal periods of the condition of the Militant Church. The first, relating to the Churches sufferings under Heathens, which was expressed by the seals, whereof we have spoken. The second, concerning Antichrists rise and dominion, holden forth by the trumpets. The third, concerning the Churches outgate from under that storme, is contained under the vials. These two are yet to come. And because that second was a sad storme, which might shake the Faith of Gods People, if they were not strengthened against it, the Lord armeth them in reference thereunto by laying down these two strong consolations, 1. By shewing his care of His Church in providing for the safety of His own before the storm should come. 2. By shewing the certainty of the Churches outgate from, and victory over that strait. Which two take up the Chapter, and are put together in a little view and hint, before the Lord go on to describe the storme it self, that thereby the faith of Gods people, and their consolation in reference thereto, might be the more strengthned and confirmed.
If we look to the order of revealing the matter contained in his Chapter, it doth belong to the sixth seal (the seventh not being yet opened;) But, if we look unto the matter it self, and the scope, we will find it belong to the prophesies following, as preparatory to them, and set down before the opening of the seventh seal, to make the transition from the one prophesie to the other the more discernable; and also to make the prophesie coming the more to be adverted unto, and the easier to be understood.
The Chapter then hath these two parts, 1. The Lords taking care of His Church and Elect before the coming of a storm; by separating of them, and (as it were, by His own seal) setting them apart from others, that they should not be hurt by it. And because these prophesies represent the events to John, as acted; therefore is this care of Gods also represented to him in that same manner before these events come. This first, is from the beginning to the ninth verse; and the second part, from the ninth verse to the end, holdeth forth a calm and flourishing estate of the Church after that storm, in respect of number, beauty, and freedom in the serving of God: which relateth, First, unto the Church on earth, and in part foresheweth the spreading of the Gospel, after Antichrists tyranny and domination hath brought the Church low; but especially is to be fulfilled in Heaven, where these things, which in a propheticall manner are spoken of, and applied unto the Church here, will more properly be fulfilled.
For clearing of this scope, and better understanding of this Chapter, let us consider these three, 1. What these winds do signific. 2. What is meaned by this sealing. 3. Unto what time or state of the Church they do relate.
By winds, three things are especially understood in Scripture, which make the holding of these winds three wayes to be interpreted.
By winds, sometimes in Scripture are understood the blowings of the spirit, especially accompanying the Ordinances, in keeping them clean and making them effectuall. These Gospel-ordinances, & breathings of the Spirit with them, being as necessary for keeping the Church uncorrupted, as winds are to the air which we breath in. See Act. 2:2, Cam. 4:16, Ezek. 37:4. According to this aceeption of winds, the bolding of them doth signifie the restraining of the pure Doctrine of the Gospel, whereby followed the spreading of heresie, and the rising of Antichrist, who (say they) was working even in Constantin’s time.
By winds, the Scripture sometimes holdeth forth spirituall judgements, as heresie in Doctrine, Schisms, Divisions, Contentions, &c. which have upon the Church an impetuous force and violence, like winds, driving unstable fours from their stedfastnesse, as the word is, Eph. 4:14. That we be not children tossed to and fro by every wind of Doctrine by the sleight of men, &c. It is so taken also, Jud. 12 in respect of there who (verse 11) had followed the gain-saying of Core; they are said to be carried about of winds, &c. Thus the holding of these winds is to be conceived. I saw (faith John) immdiately after the Churches freedom from persecution, a new storm of heresie and schism ready to set upon the Church and to carry all away before it: but it was bounded and restrained by Gods power, till He had established His Elect against it, so as it shall have no force to overturn them.
We conceive the last to be especially aimed at here, and that these winds do hold forth the growing and encreasing of false Doctrine and Schilm in the Church, rather than any of the former two, 1. Because this agreeth best to the scope, which is to guard the Elect from these evils. Now, in the strain of this Book we will not find the Elect saved from temporall evils more than others: in must therefore be understood of spiritual judgements, and that in a high degree; from which only they (to wit the Elect) have a peculiar exemption, Mat. 24:24, 2. This exemption doth specially relate unto these evils of Antichrist where of the world partaketh, and from which only the Elect are keeped clean, as will appear from Chap. 13:8 and Chap. 14 vers. 1, 4. These sealed ones are said not to be defiled; by which we may gather what is the judgements they are to be keeped from, to wit, spiritual defilement, seing purity from these is peculiar to the sealed ones as a fruit of their sealing. Again, we understand the form of this spiritual judgement (to speak so) to consist rather in the actuall blowings of errour, than in the privative restraint of pure Doctrine; because the effects mentioned of hurting Trees, Earth, Sea, Sea, &c. are the effects of winds actually blowing and bringing hurt unto these things. Beside, the holding of these winds being for that end., till the Elect should be marked, evidenceth that the judgement is in letting loose these winds, the holding whereof, is a restraint upon them.
To the second question, to wit, What is to be understood by this seal, or sealing, mentioned? We say, 1. That it is not any visible or discernable character, as to men, which is intended. But 2. some separating and differencing thing, whereby, as to the effect, these who are separated, are distinguished from others that are not separated. In a word, the scope is to shew, that every one of Gods own shall be as certainly keeped free from the hurt of that storm, as if there were a visible mark put upon every one of them. This manner of speech, is borrowed, 1. From Kings that seal with their own Seal what they would not have touched. 2. From the story, Exod. 12:13 where God, being to separate Israel from the Egyptians in respect of the plague of smitting the first-born, did first separate them by a mark (as it were) upon the posts of their doors, whereby His care of them was signified, and their faith of immunity from that plague strengthned; and accordingly the effect followed, none that were marked were hurt; so shall it be here. 3. It may look unto Ezek. 9 where a story of sealing some, not unlike to this, is recorded. In sum, it is to show the security of the Elect under that storm: Which we conceive especially to flow from these two, 1. From Gods decree of Election. 2. Gods care and providence in the executing of his decree of Election, so as the saddest triall is limited in its commission in respect of the Elect, and they are looked unto and sustained under it.
This agreeth well with Mat. 24:24 where preservation from errour is derived from Gods Election; and that which is called sealing here, we take it to be the same which is expressed (Chap. 13 and 8 by writing in the Lambs book of life mentioned there for the same scope as this is here. It agreeth also with 2 Tim. 2:19 where the Lords foundation (which is His Election) is said to be sealed, because of the surenesse and unalterablnesse thereof.
The third thing to be cleared, is, what time or state of the Church this relateth unto? Answ. Although doctrinally the words do in generall hold forth Christs care of His Church and People in reference unto these trials which are common to them with others, and to this may be applied to all times, Christ had a care of His Church under the seals, and a peculiar care of His own under every trial; this is a truth: but, considering the words as they point at some particular time, and for that end are set down in this prophesie, We conceive, that they hold forth Gods peculiar over fight of His Elect, in keeping them from the storm which is threatned by the trumpets, and not from the temporall stroaks contained under the same, and so doth belong to the following prophesie and not to the preceeding, 1. Because the seals hold forth especially temporall judgements, the trumpets hold forth Spirituall plagues. Now, the Elect not being exempted from the former, but from the latter, This prophesie then (to call it so) of peculiar exemption, must belong to the trumpets which contain judgements of a Spirituall nature. 2. It we look to Chap. 9:4. (which comprehendeth the prophesie of the first wo brought upon world by the fifth trumper) there these who are sealed, are peculiarly exempted from that wo. The inferring therefore that limitation in the commission of that wo, that it should not hutt these who had the seal of God, doth evidently knit this sealing unto that trumpet, as peculiarly belonging to it and intended for that storm. 3. We find (Chap. 13:8) only the Elect excepted from the worshipping of the beast: and (Chap. 14:1, 4) we find the same number, who are said to be sealed here, observed to be keeped clean, according as we designed here, these places the wing the effects of Gods sealing here to have been answerable in the event, that as He had sealed them to be keeped clean, so were they by vertue thereof actually preserved. Now, that preservation, in respect of the event in these places, doth manifestly look to their being keeped free of antichrists corruptions, which contemporateth with the trumpets: and therefore this sealing, which holdeth forth Gods purpose of bringing about that event must belong to that time also.
The scope then is shortly this, John being commissionated to reveal the second great storm, which was to come upon the Church by the breaking out of Heresie, and rising of Antichrist to a height, by which many moe of the Visible Church should be carried away than under the former persecutions, so that in effect, the whole world should Wonder after the beast, and the Elect be in great hazard, left the Lords people should faint, as if there were no Church during that time; the Lord comforteth them by shewing the security of the Elect, and immutability of Election in the most declining times; and that He would preserve them from being carried away, or hurt, by that storm, as if they were by some visible Character distinguished from the rest of the world for that end.
To come more particularly to this first part of the Chapter, There are two things represented in it, 1. A sad judgement to the Church; this is implied, vers. 1, 2. Christs care in preparing for, and guarding His Church from it.
In the first we have these four things to consider, 1. Wherein this judgement or trial consisteth. 2. The instruments intrusted with the oversight thereof are set down. 3. Their Postour is described. 4. The object of this judgements is pointed at.
The trial is in the blowing of winds even four winds; by which we understand Spirituall dangers of Herisies, Divisions, Schisms, &c. as is before said: which are compared to winds, 1. To shew the violence and force of Error, which impetuously carrieth many away with it; therefore it is compared to a floud, Chap. 12 and is called strong delusion, 2 Thess. 2 which place relateth to the same event. 2. They are compared to winds, to shew the effects of Error amongst unstable souls, which drive them from former received Truths to Error, and from one Error, to another to and fro, even as winds tosse any light matter; therefore (Iud. 12) they that are given to Error, are said to be carried about of winds, as Clouds or Weathercocks are from one side to another according as the wind bloweth.
Again, they are called four winds, to shew, 1. The plurality of Errors which come one with another & one after another, when once these winds begin to blow. 2. To shew the opposition of one Errour to another, and the inconsistency of them together, as well as with truth. In this, Errour differeth from ordinary winds; these blow but from one airth at once, but this fetteth upon all corners together, the devil aiming to break in upon one side when he is repelled at another, and to catch one by one Errour, who hath not been taken with an other.
The instruments are described, I saw four Angels standing, &c. 1. They are called Angels. And, 2. four Angel. We need not dispute much whether they be good or bad, seing God who is the Creator and soveraign of both, may and often hath made use of either of them in executing of his judgments upon the wished world: it would seem these mentioned here, are good Angels, 1. Because for a time they restrained these winds, ready before this to have broken out, but were keeped as in prison by them, till Christ should give orders. It is true the winds are from evil spirits, and prime Ministers of Satan; but the holding of these winds, and the timeing of the blowing of them, so as might further Gods design most, are good, and seem to be acts of Christs Kingly Office, executed by good Angels, who have that committed to them for the Churches sake: and therefore, it may be said of them, that power was given them to hurt the earth, because that cannot come to passe but by their leave who have the oversight of that deluge of Errour entrusted to them. 2. The Angel who speaketh to them, taketh them in as joynt servants of God with him, and as employed in the same work, as it is, vers. 3 which maketh it appear to be Elect Angels, employed in that work for the good of Elect Saints. They are called four, because there were four winds, and there being hazard from so many airths, God will have His care and Soveraignity seen in having one Angel for every danger.
We are to consider their postoure: which is set down, First, In their standing on the four corners of the earth: which importeth two things, 1. The imminency of the judgement, it was ready to break in on all corners. 2. It sheweth the vigilancy and activenesse or these instruments in executing what was committed to them, with a readinesse to advert to Christs orders and to obey them. Secondly, As they are standing, so they are holding the four winds of the earth, which confirmeth what is formerly said; and beside, implyeth a degree of force in the winds, and of activity in the instruments, forcibly (as it were) holding them. Thirdly, The end why they hold the winds, is, that the winds should not blow on the earth; which is not simply to restrain them from hurting the earth, but for a time, untill the Elect should be prepared and provided for it, as the Verses following will clear.
The fourth thing in the Verse, is, the object on which these winds do blow; it is implyed in this Verse to be the earth, the sea, and trees; for, the restraining of these winds from blowing on them for a time, supposeth them to be the object of that storm, as is clearly expressed, vers. 2, 3. It was given to them to hurt the earth, &c. These three are most ordinarily obnoxious to the hurt of winds, and therefore are mentioned here. The earth lyeth open to winds, being plagued by earthquakes, overthrowing of houses, spoiling of corns, fruits, etc. the sea being so liquid and unstable, is subject to tossings, and risings, whereby shipwrack and other inconveniences follow. 3. Trees are more subject than other things, because of their height, which maketh them the more obnoxious unto, and the lesse able to bear with the impetuousforce of the stormie winds, whereby some are rent, others are overblown, &c. The scope, is, to shew, that as the wind seaseth on these things as the proper object of its hurt, so Errour hath its own object, upon which the hurt thereof will be no lesse effectuall.
More particularly, by Earth, &c. here cannot be understood these without the Church, (errour not being a plague wherewith such are scourged) but we must understand Professors of the visible Church, because the event (which followeth by the trumpets) is made good on them; and therefore this earth, is not distinguished from the visible Church by any externall profession, but from the invissible Church, in respect of secret Election, as from what precedeth is clear.
That these three, earth, sea, and trees, are mentioned together, as the objects hurt by this storm, may be done in allusion to three sorts of Professors, over whom errour especially prevaileth.
The earthly-minded professour, who supposeth gain to be Godlinesse, lyeth open to this storm, when set upon by a tentation to errour, which is backed with worldly wealth, ease, credit, preferment, &c, Of such the Scripture in many places speaketh, who, upon that account, have been ensnared with this bate, Phil. 3:19, 2 Per. 2:15, Jud 11. And upon this account it is, that, 1 Tim. 6:10 the love of money, is called the root of all cvil, which while same cover after, they hare erred from the faith.
By sea, may be signified unsettled light professours, who like Reuben, are unstable like water, and fixed in nothing; Therefore are they (Jude 13) called raging waves of the sea, and wandring stars; and clouds that are carried with a tempest, 2 Pet. 2:17 a light professor is an easie prey to Errour.
By trees may be understood professours, who, respect of profession, gifts of knowledge, utterance, &c. may be said to be high above others, and no lesse high in their own conceit, being by knowledge puft up, though, in respect of true fruits, exceeding barren; for, if these that are reall Christians be compared to trees, indeed bearing fruit: (which fort of Christians, Chap. 9:4 are exempted from this judgement.) Christians, who are but in profession so, yet much in their own conceit, may be called trees, as they are by Jude, vers. 12 and 2 Pet. 2 they are called presumptuous, as high above others in their own conceit; which fort of professours, are as obnoxious to Errour as any other.
The sum of this Verse, is, No sooner was the Church; freed from open perfecution, but the devil stirreth up Errours of all sorts, and that with great violence; whereby, in Gods righteous judgement, many secure earthly-minded, unstable and proud conceity professours were to be carried away; yet were they for a time restrained by Gods power, till, &c. From which, Observe,
WE have had some little view of that sad condition which the Church was to be into by the storm of heresie from all airths blowing upon her: which storm, we conceive, foretelleth the using of the Arrian, Macedonian, and other Heresies, but especially the rise and growth of Antichrist and the Churches defection under him, 1. Because these winds did immediately let upon the Church after her freedom from open persecution, and so falleth in the very same time unto which this prophesie belongeth. 2. Because the event, being compared with the prophesie, will be found exceedingly agreeable to it; yea, the scope of this, being to shew the next great trial of the Church after the close of open persecution, it must be understood of these foresaid Errors and defection, which are the second mean used by the devil to undo the Church. 3. What we said in the former Lecture, clearing the scope of this prophesie to be Gods guarding of His People against that storm which cometh by the trumpets and beast, Chap. 8:9, and 13 doth also confirm this, that the storm here principally meaned, is that defection under Antichrist, seing this seal is particularly to guard against it, which cometh with power and lieing wonders, 2 Thess. 2.
We come now to consider the consolation which the Lord giveth unto His people, to guard and comfort them against that storm. It hath two parts, as is said. The first sheweth Gods care of them before the storm come; the second expresseth their happy outgate from it. The first is from the second Verse unto the ninth, and the second, from the ninth Verse unto the close of the Chapter.
The first consolation, is described in these four, 1. The instrument of it. 2. His going about it according to his commission. 3. The persons whom this consolation concerneth. Lastly; the event is observed to be answerable to what was intended, all being sealed who were designed to be exempted by God.
The instrument, vers. 2. He is called another Angel. &c. He is described in three, 1. That he is an Angel. 2. Ascending from the East. 3. From his office or trust, that he had the seal of the living God. 1. By Angel, we understand no created Angel but Christ Jesus the Angel of the Covenant, called Michael Chap. 12. For, 1. it is Christ who chiefly taketh part with the Elect, and provideth so that none can pluck His sheep out of His hand; and with His Angels (Chap. 12) fighteth against the Dragon and his. 2. Because the keeping of the seal of the living God (as great Lord-keeper or Chanceller under Him) belongeth only to the Mediator. 3. In the words following, He crieth authoritatively, and giveth order to the other Angels who were overseers of the judgement; by which it appeareth to be some eminent Angel unto whom these properties do agree, which is none other but Jesus Christ, though He may have other Angels employed under Him, as it is, Chap. 12.
He is said to ascend from the east: either alluding unto Christs names of Sun, Light, Star, Morning, &c. the wing that as all light cometh from the east, so all comfort cometh by Christ, who seal onably and refreshfully manifesteth his care of his Church, as the rising of the Sun a ter darknesse: in which respect, (Mat. 24:27.) Christs coming is spoken of as lightning from the east. Or, it may be in allusion to that entry of the Temple upon the east, by which only the Prince was to ascend, Ezek. 44:2, 3 whereby may be Signified who this is who thus cometh into His Church in a Soveraign, princely way.
He is said to have the seal of the living God; to shew His immediate, must under Him, (the keeper of the seal among men being next unto the King) whereby he hath absolute power, to exempt from trials or not; which is, upon the matter, equivalent to that of His having the keyes of the house of David committed unto Him.
His manner of executing his Office, or Trust, is expressed in these three, 1. In that He is said to cry with a loud voice unto the four Angels, &c. By which is holden forth, 1. His Authority in commanding. 2. The imminency of the hazard that made Him cry to have it prevented. 3. Carefulnesse in Him to have it for a time restrained. The second thing in the execution, is, the parties to whom He cryeth, that is, to the four Angels, to whom it was given to hurt the earth and the sea. By which we may gather, 1. That the Commission of these Angels, was not principally to restrain judgement, but to execute it. 2. That there is a power and Authority derived from God, even in these judgements whereby the earth is hurt. 3. That Angels are subject to our blessed Lord Jesus, not only in receiving of their Commission, but in the execution of it; they cannot act but by orders from Him. 4. That He cryeth first to them and to all of them, sheweth both His care of His People, when they are not minding their Own hazard, He is providing for them, and also his wisdom, in taking the right way in manifesting of it.
There is the matter of His cry, vers. 3 saying, hurt not the earth, &c. till we have sealed; &c. Which words hold forth, 1. Christs great design in his coming and suspending this judgement. it is the safety of his People. 2. We may see His peremptorinesse in ordering all things in reference to that end. This judgement is not simply discharged; for, afterward it may hurt the earth, but it is so bounded and ordered, and that peremptorily, as not to blow or hurt till Gods People be provided for it, and that they may be keeped from the hurt of it, The restriction untill &c. beareth out this.
The objects about which this care is taken, are the servants of our God, so called, not as all creatures are, nor as some speciall Ministers are, but as such who by speciall compact and agreement have given up, and Covenanted themselves to be so, and in their conventions carry suitably to that engagement. Thus all Israel, especially true Israel, are called the Lords servants, Levit. 25:55 in opposition to Idolaters who worshipped other gods; and thus, true servants, are described by this, that they desired to fear His name, Neh. 1:11 in opposition to hypocrites, who say, and do not. In sum, by servants are understood such, as adhere to God in a declining time, & do not enslave themselves to Antichrist with the rest of the world as it is Chap 13. He faith, of our God, because Christ, as Mediator and Head of the Body, standeth in a joynt relation to God with His People, as it is, Joh. 20:17 my God, & your God, &c. which is a special consolation unto them, and marked here as a special priviledge.
The effect of the execution of His Commission, is marked, vers. 4, 5, 6, 7, 8 where in His faithfulnesse in sealing of the Elect, is set down, 1. generally in the number it self and of whom they were verse
That this comparison and opposition of Jews with Gentiles, or the smaller number with the greater, doth belong to several states of the Church, will appear by this, that these sealed ones are living in the time of a storm and great tribulation, and whileas pure profession, and professors of Jesus Christ are exceeding rare as the scope here and the places formerly cited, Chap. 9:13, 14 do clear. That innumerable company again, are remarkable for their number, and are said to have come out of great tribulation (as if now the storm were past) as Victors and Conquerours having palms in their hands. This innumerable company therefore must denotate a following oatgate of the former storm; and so by each of them, same condition of the whole Gospel-church, and not of Jews or Gentiles severally, is typified.
The second thing to be cleared, is, wherefore the number is so peremptorily determined and particularly distributed in several Tribes? Answ. 1. By what is said, it may be seen, that this definit number is indefinitely to be understood, not as if they were just so many in all, or in every Tribe alike. But, 2. For these reasons, 1. To shew that they were particularly determined by God and known to Him. 2. That though the deception was universal and great, yet there should be a considerable hummer reserved, as was of 7000 in Elias dayes. 3. That yet in comparison of the whole world that was to follow the beast, that number was to be very small, as it is said in Isaiah, Though the number of Israel be as the sand of the sea, yet but a remnant shall be saved.
More particularly, this number is proportioned amongst the Tribes, to shew, 1. that God not only numbereth them in gross: and in common together, but hath the very particular and individual persons, who are constituent of that number, marked & determined (to say so) both numero numerante & numero numerato. 2. To shew Gods sover aignity and good pleasure, in choosing some of every Kindred and Tribe, & His care in providing for them whom He hath chosen, of whatsoever Tribe they be.
Obs 1. That Error oftentimes bringeth the Church 3. yea, the Saints, into the greatest hazards. What maketh Christ cry so, and maketh all this business? It is to mark the Elect, which supposeth them to be in great hazard: yea, that, (Matth. 24:24) if it were possible, the Very Elect should be deceived, shweth it cometh near the march, even as near as possible; yea, often there is more fear & hazard to the Elect their Spirituall estate by Error, than there is by persecutions; yea, by grosse sins & tentations to them, as murder, adultery, &c. & moe are taken off their feet by the one than by the other, because it cometh under some pretext of Homesse and Piety; in which respect it is said, the devil, in this tentation, transformeth himself in an Angel of light, 2 Corinth. 11, Believers had need to be watchfull against all evils, but in a speciall manner against this; it is no little difficulty, in a corrupt time, to stand it oat. Obs. 2. The greater the danger be, Christ hath the greater care. This maketh Him cry and come down, whereas no such particular act of His is marked when the Church was suffering, Chap. 6. He had rather keep them from sin than suffering; yea, often Error hurteth more than suffering doth. More particularly Observe,
Christ is great Overseer of what concerneth His People; none can hurt, but as He giveth orders; all that execute judgement, are in a dependency on Him: which is a great consolation to His People. 2. He is never so angry at an ungrate world as to forget one Elect; in the midst of this storm, He remembereth them. So had God respect to one Noah in the old world, and to one Lot in Sodom; they could do nothing who were to execute that judgement, till he were set free. 3. God hath some Elect, and a Church under the greatest defection, even seven thousand when Elias thinketh there is not one, which should make us warry in censuring times and places to be altogether ungodly. 4. No Elect shall be finally seduced; that is not possible, Matth. 24 5. That impossibility of finall seduction dependeth not on themselves, but on Gods decree and care insealing them and preserving them from it, which maketh, it true alway, Rom. 11:7 the election hath obtained, and none but they, for the rest were blinded. 6, if it be asked, why these sealed ones, who are the Elect, are called Servants of our God? I answer, It is a description of the Elect from their Holinesse, a fruit and effect of their Election; and to clear it, there is a twofold seal, 2 Tim. 2:19 one, known to God, He knoweth who are His by decree. The other, is the fruit and evidence of the former, and in these come to, age, never separated, Let, them who name the Lord depart from iniquity. In this last respect, they are called, servants of God, for these reasons, which are so many grounds of Doctrine,
That wherever Election is, there is, or will be, holinesse and obedience, as a fruit of it; holinesse and obedience is a proof of Election as to men, or to ones own conscience; they are of equal extent. Hence (Eph. 1:4) we are Elected to be holy: let not these things that God conjoyneth be Separated. 2. None but these who are servants to God in some reall manner, can promise to themselves any benefit of Election, or freedom from any plague, and especially from this plague: Ezek. 9 these are marked only who were mourning for the abominations of the rest, and keeping themselves free. Losing a good conscience maketh shipwrack of the Faith, 1 Tim. 1:19. Let none plead for any benefit of Election whatsoever without this. 3. All that in some measure honour and obey God, are keeped from evil, and may promise to themselves immunity, as far as is requisit, when others cannot; 2 Tim. 2:21. If a man purge himself from these things, be shall be a Vessel of honour, reserved for the masters use. 4. Holinesse hath many advantages; it is the best guard against Errors, to receive the Truth in love: it hath often an outward protection, as in Lot, Noah, &c. Psal. 34. The Angels pitch their tents about them. Obs. 5. Christ and we have but one God, Job. 20:17. I ascend to your Father, and my Father, and to my God, and your God. Lastly, God hath still a care of his Servants. The sum of all is this, it Christs care be much worth to foals, and it be advantage to have it, Be stirred up to holinesse as ye would be sure of it; and, as ye would be keeped free from the sins and judgements of the time, and have peace in your selves, be servants of our God, and give up your selves to Him.
THe fourth Verse containeth the particular number of these that were sealed, a certain number in both the reckonings for an uncertain: The scope of it, is the more effectually to bear out the consolation for strengthening the Faith of Gods People by such a particular numeration. 1. It is summed vers. 4 whereof is spoken before. 2. It is distributed amongst the tribes, v. 5, 6, 7, 8.
The scope of the distribution, beside what is said, is, by continuing the manner of speach, used under the Old Testament, of Israel, Tribes, Jerusalem, &c. to hold forth the Gentiles priviledge of being ingrasted in the Jews room, and that God keeped the same way with them as with Israel, having admitted them to that same Covenant.
It will not be meet nor needfull to enquire after mysteries in the number or names; it is like, the Lord, giving his Church the title of Israel, followeth the reckoning of twelve Tribes and multiplieth that by twelves, which cometh in whole to that number one hundred fourty and four thousand. We shall only touch these things as considerable,
1 That in the order, the age is not keeped, and children of the bound and free-woman are promiscuously named; to let us see, that in Christ Jesus there are neither few nor Greeks, bond nor free; and that externall privileges are of no value, Gal. 3:28. 2. Judah is preferred and first named, and Reuben, though the first-born, passed by, 1. To shew that relation to Christ, who was of the Tribe of Judah, and of whom David was, casteth the balance and is the main priviledge. 2. Reuben lost his birth-right by defiling his fathers bed; and Simeon by his killing the Sichemits: whence it is clear, that guiltinesse cuteth men off from priviledges, and hath a broad and long tail of curies for a long continuance, Gen. 49:3, 4. 3. Neither Dan nor Ephraim are mentioned, but, for Ephraim, Joseph is named; Dan is also omitted, (1 Chron. 1:3, 4) when all the other Tribes are reckoned in their genealogies; so also Ephraim and Manasseh, in Deut. 33. It would seem for these reasons, (for, that conceit of omitting Dan here, because Antichrist is to come of him, is a groundlesse fable, and rejected by Bellar lib. 3. de Ponif. cap. 12 who expoundeth the Scriptures ordinarily alleged, for proving that in a different sense,) 1. To shew, Gods Soveraignty, manifesting itself especially in His passing-by of some and reckoning others in His roll, no lesse guilty. 2. To conform the number to the ordinary reckoning of Israel by twelve Tribes and no more, wherefore still one is omitted in the former reckonings. This number had not been keeped, if Dan had been numbred when Levi also is mentioned. 3. Dan was soon overtaken with I dolatry, to was Ephraim, Judges 1:18 therefore not meet to be mentioned among these, or as types of these who were to be keeped clean from that sin. 4. Levi is mentioned here, though not in the dividing of the land of Canaan; to shew, that though God allow not much temporall estate on His Ministers, yet will He not prejudge them of His protection under straits either spirituall or temporall, nor of the victory over them.
These are all who are sealed of the numberless multitude; and this equal number amongst the Tribes, is not to be understood, as if all were equal in respect of the effect; But, 1. to shew it is indifferent to God to take of this or that Nation now, as there was to Him no difference amongst the Tribes of Israel. 2. That there is need of a speciall and particular care, and that he conformeth His care so, not in gresse and common, but particularly taking notice of them to a definit sum. Hence Observe,
THe Lord, having described to John and discovered to him, in the beginning of the Chapter, the hazard the Church was in by a coming storm, He laieth two grounds for confirming the Faith of His people. The first, is, the care of the Elect under that storm, to vers. 9. The second, is, the happie estate the Church should be in after that storm should be over.
For clearing the meaning of this part of the Chapter, we are to enquire in these particulars, 1. Who are to be understood by these that are here mentioned & left innumerable? 2. To what time it relateth, or what state of the Church, whether Militant or Triumphant? 3. What is the scope of it, and the reason of setting it down in such expressions? Then we shall particularly open the words, which have two parts, 1. What generally John of himself saw and heard concerning the happy and comfortable state of that great company, to vers. 13. 2. What further was taught him by one of the Elders, inviting him to enquire further concerning them.
For the first, what this company, that have palms in their hands, is? we say, 1. They differ from the hundred fourty and four thousand mentioned before, 1. in number, being moe than they. 2. In extent, their reckoning was out of Tribes, as it were, of one Kingdom; these are out of all Nations, Kindreds, &c. 3. In respect of postour or place, the hundred fourty and four thousand are sealed ones on the earth, secret & hid; this company, is seen openly professing, standing before the Throne, and it is not said of them they were marked. 4. The former are sealed for a coming storm, to shew the danger they were to be in, and as having no commerce with others. Therefore it is said (Chap. 14:3) no man could learn their song but themselves. This great company have palms in their hands, as an open sign of Victory, therefore are they said (vers. 14) to be come out of great tribulation, and their song is publick, with a loud voice. Beside, that by that transition, after these things, I saw, is particularly holden forth a different company to represent a different thing relating to a subsequent state of the Church in respect of its numerousnesse and prosperity, opposite to the former.
This company then being different from the sealed ones spoken of before, we say they belong not to that time, but they follow it. Which appeareth, 1. (as we hinted at before) by that transition, after these things; I saw, importing not only an order in what he saw as to his seeing, but as to the things seen, that is, after a sealed company succeded a great innumerable company, for liberty and publicknesse of profession, not needing to be sealed. 2. They are come out of great tribulation, vers. 14 but the former sealed ones were under it. The sealed ones were strivers; these are victors, therefore must succeed them, as victory doth to fighting. 3. More particularly, by these sealed ones are understood the hundred fourty and four thousand mentioned, Chap. 14 vers. 1, 2. Which belongeth unto and is contemporary with the prophesie of the trumpets, as appeareth by Chap. 9:4 and 13:8 and 14:3, 4. But, by this innumerable company, we conceive, are to be understood the same who stand on the sea of glasse, having gotten victory over the beast, having Harps in their hands. Chap. 15:1, 2. The properties, exercise and case agree to both; which number are after the everlasting Gospel is preached through the earth, Chap. 14 vers. 6 and the cry of Babylons begun ruine is proclaimed, and so belongeth to the prophesie of the vials.
Out of all which then, we conceive, that here is hinted at and held forth the increase and liberty of the Church after the darknesse of Antichrist shall be over and the Gospel of new, as it were, sent through the earth, Saints then shall be innumerable, and full victors and conquerours in comparison of their paucity and restraint under Antichrists growth and height.
The second Question, is, To what time or state of the Church it relateth? Answ. For the time, it is signified before to belong to the vials, which hold forth the enemies ruine and the Churches rising, yet, because there are three steps or degrees of the Churches victory, 1. From Antichrists begun ruine, till by degrees it be fully consummated. 2. From his ruine to the end of the world, in the Churches trials with Gog and Magog, &c. 3. The Churches entry into the new Jerusalem: all which degrees, are begun, continued and perfected under the vials. It may be asked to which of these degrees, or if to all of them, this belongeth? We think indeed it looketh to all these, holding forth the happiness of Gods people in their victory over Antichrist, and, in their outgate from these troubles and trials, shewing how happy they should be when these storms should be over, which in part is begun here; but leaveth them not till it put them in Heaven, and Glory there. 1. Because that compleateth their victory; and victories here, are but parts, types, and earnests of their victory there. 2. Because that victory is the main and common consolation of all fighters; and so suiteth well and best with the scope, as taking in all. 3. Because all those steps of victories belong to the vials, and are one continued and pursued victory from its beginning to its close. Neither, secondly, do we exclude, but include the Churches happy and flourishing condition on earth, not only for the former reasons, whereby it is clear they cannot be separated; but also because of its scope, which is to shew the Churches estate here in time; and the other characters of its being subsequent immediately to the sealed company, as succeding to them, as also its being contemporary with the vials in their rise and progresse, confirm this.
For the third Question, What is the reason that the temporal and flourishing condition of the Church-militant, is set down under such noble expressions as agree to the Church-triumphant? Ans. 1. Because it is one continued victory, the begun happinesse and flourishing condition of the Church and their happy condition in Glory hereafter being divided in so many parts, and Heaven is the last, longest, and fullest part of it. 2. Because it is ordinary in this Book to describe and stile the Church-militant, by Heaven; and the Beauty and Glory of the Church, by that of Heaven; the happinesse of the Church here, by the happinesse of Heaven hereafter. 3. The expressions of the Prophets speaking of the Gospels flourishing, or of a flourishing estate of the Jewish Church after the captivity, are thus large, as, 1 Isa. 25:8 and 35:10 and 47:10 and 51:11 which expressions may be borrowed (as many other) from the Prophets in this Book; and are both to set forth the excellent estate of the Church itself during that time; and also being compared with its former obscure condition, it is like heaven in respect of what it was. 4. The outward judgement on perfecuters (Chap. 6) was described by hell and the last judgement, the one being to them the beginning of the other; so, upon the contrary, this happy estate of the Church, is described by heaven in opposition thereto, as is suitable.
More particularly the words hold out the begun happinesse of the Church here, after Antichrists begun fall, and her growing in that happy condition, never to be so darkened again as formerly, till it be perfected in heaven. The consolation hath two parts, (as we shew before,) I what John saw and heard, from vers. 9 to vers. 13. 2. A more particular explication of the former, from vers. 13 to the end.
The generall description of what John saw and heard, hath two parts, suitable to Chap. 4 and 5. One is of the redeemed Church preceeding. The second is of the Angels going alongst with them. The former, vers. 9, 10. The latter; vers. 11, 12.
The first of them, is set out in these three circumstances, 1. In the order as thy stand, After this I beheld, and lo a great multitude, to put difference betwixt one thing and another in time, yet immediatly following it: the meaning is, when the former strait of the Church was over, and the hidden ones keeped secret under Gods stamp, I saw a great multitude come out and quickly avow and professe Christs Gospel. 2. They are described by their number, it was great and innumerable, not to God, who hath them all written by name in His Book; known to Him are all from the beginning: 2 Tim. 2 the Lord knoweth who are his. But, 1. It was a great multitude in itself, that no man could number as the stars and sand of the sea are called innumerable and Abraham’s feed. 2. Comparatively, or in comparison of the little number that was before under Antichrists dominion; that might have been within mens reckoning, but this was hugely beyond it. 3. They are described from their extent, of all Nations, Kindreds, &c. in opposition to the former paucity of Tribes, which might be in one Kingdom when the Church was as shutup, now there shall be an enlargement as observable, as at the Gospel first spreading, to point at the spreading that the rise of the Gospel should have after Antichrists begun ruine, it should be such as was after Christs Ascension. 4. They are described from the place where, and the postour, wherein they stood; they are before the Throne of God, and they stand there. 1. Before the Throne, that is, in the Church; here they are brought in that were strangers before, and in Heaven they shall be compleated hereafter: for we understand the Throne here (as Chap. 4) as representing either the place of Glory or Gods favourable presence to His Church. 2. They stand there: which pointeth at two things, First, Their dependance on God and Christ; they stand as servants attending their Master, as vers. 15 presenting themselves before him after their victories, Secondly, Their publick owning and acknowledgeing of Him for their victory and liberty. Thirdly, They stand in white robes, well adorned, and palms in their hands: with white robes, a signe of Glory; Chap. 3:4 and a sign of innocency (Chap. 14:4) and victory, 19:8 having a more beautifull luster upon them than before with palms in their hands, a signe of victory and joy in a full measure suitable to these who had gotten their heads above all difficulties, Mat. 21:8, 5. They are described from their work and exercise, which is set down, (vers. 10) in the matter and in the manner. 1. In the manner, they cry out with aloud voice: To shew, 1. the good reason they had to blesse Him. 2. The goodwill and heartinesse they had to do it. 3. The publicknesse of their profession, and the spreading of it, whereas the Song of the hundred fourty and four thousand was secret; none could learn their Song, Chap. 14 this is publick and a vowed, they care not who hear their Song. 2. The matter of their Song, is in few words, but very materiall. In generall, it is to ascribe to God the glory of their victory, as to the author of it, and to Christ as Mediator, as the great mean and procure of it. It taketh in the rise, progresse, and perfecting of their happinesse spiritual and temporall, it is all Salvation, and Salvation from all things that may hurt His people. More particularly, this Salvation is ascribed to God, as the fountain and efficient cause, in whose Counsel the work of salvation bred, and was concluded; and it is ascribed to Christ, as the meritorious cause and procurer of it. To point out, 1. That their Salvation is in Him, and belongeth to Him. 2. That their Salvation is no where else to be gotten: Isa. 43:1 and 21 appropriateth it to God, so as it excludeth all others. 3. It is an attributing not only Salvation in the general to God, but this same particular delivery from Antichrists sin, snares, his idols and ignorance, Psal. 3:8. 4. It is the giving or ascribing the Glory to Himself alone, and so an acknowledging of the freenesse of it, that it was for no deserving or worth in them. 5. Christ is joyned with God, because all Grace and Salvation is given in Him, and for Him to the Church, He is not misknown in the administration of Grace, therefore neither should He be in His Peoples thanksgiving. 6. His Salvation is mainly as He is a Saviour to save from sin, Mat. 1:21 therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb, is not in this respect of the outward delivery alone, but in respect of the Doctrine of justification, which was before obscured and divided amongst many merites and Mediators: now it is vindicated, and they publickly and openly confess it, and ascribe it to God only, as the fountain and efficient cause; and to Christ alone, as the meritorious, laying the weight and the honour of their eternall Salvation on God and Christ alone, without parting them among any other, or mixing in merit, purgatory, pennance, or any other thing of that kind, as formerly had been done.
This then is the first part of this general description, which is John’s describing the happy condition of the reddeemed Church; Or, our Lord, to strengthen the faith of His people, revealeth the happy ourgate ere ever the storme come on. Hence. Observe.
WE told you that the scope of the Spirit in these words, is, to give a little glimpse of the glorious outgate the Church of Christ should have after the storms of Antichrist, and these corrupt Teachers that were coming to lay the Church low. This outgate, is, 1. Generally represented to John, from vers. 9 to vers. 13 and then more particularly explicated by an Elder to John, from vers. 13 to the end.
The first hath two parts: the first whereof, is the representation of the redeemed Church standing before the throne with white robes, and palms in their hands, and a sweet song in their mouth, whereof we have spoken. In the 11 and 12 Verses, there is a further enlargement and explication of that glorious estate of the Church, and the Saints happinesse, by bringing in all the Angels, admiring Gods goodnesse to his Church and taking a share of the Song of praises with them, it being such a glorious peace of work, as would serve hot only all the Saints, but the Angels also: so then in these two Verses, is set down the Angels approbation of, and concurrence with, the redeemed Church.
The scope of it, is, to shew, 1. The harmonie that is among Saints and Angels in their praising God. 2. To shew how excellent and glorious a ground of praise, a flourishing and victorious estate of the Church, hath in it; and that by it God giveth evidences of His Glory to Angels, Principalities, and Powers, &c. Eph. 3:10, 3. To shew, that Angels delight in the Churches flourishing, and in the thriving of the Gospel. Luke 15:7 there is joy in heaven at the conversion of a sinner; so here, by holding forth the in-coming of many sinners and the spreading of the light of the Gospel, all the Angels are made chearfull at the news of it. 4. To shew the excellencie of the thing; the exceeding greatnesse of the Glory of God, and the excellencie of the work of praise, it will and doth take up Angels to go about it, it is a work becoming even them. The glorious condition abiding the Church, shall furnish all the Angels in Heaven matter of praise; and the hope of such a glorious outgate, might exceedingly comfort John and others who were to live under those difficulties.
More particularly, This company of Angels is set out, 1. In their posture, they stand; and they are set out in the same posture, Chap. 5. The reason of their standing, is, to shew not only their reverencing of God, but their great dependence on God, as servants waiting for direction, from him, and their readinesse to obey what orders He giveth them. It signifieth also their priviledge to stand there, Deut. 10:8. 2. They are set out in the place where they stand; it is about the throne, Elders and beasts (as we shew, Chap. 5) to signisie the end of their service; it is to watch over the Church that is between Gods throne and them, they are without as a guard and wall to the redeemed Church, they are ministring Spirits, all of them, for the heirs of Salvation, Heb. 1:14. Therefore it is said, all the Angels; they surround the Throne and the Church, keeping them in, and keeping out from them any thing that may annoy them; and consequently, they are round about the innumerable multitude mentioned before, vers. 9 who were before the Throne: yea, it would appear, that these, being here omitted, (though that be their place, and Elders, and Beasts mentioned to stand there where formerly they stood) must be comprehended under the Elders or Beasts, seing the place and guard is all one, and the distinction that is put between them, is but as a difference of the whole Catholick Church, signified by the Elders, from such a particular company brought through Antichrists tribulation, vers. 14 and 15 and at such a time, and in such a case as a part of the whole; and, in these respects, distinguished from the whole, which strengtheneth the exposition we gave before of these Elders representing the Church of God; for, probably they had not been omitted, if they had been a party distinct from the Church, other wayes than a part is from the whole: neither can any other reason be given, why these Elders do not joyn in praise with the Church or Angels, as, Chap. 4, and 5, &c. when the praise is so solemn, but because their joyning or praise, was formerly expressed by the company mentioned, vers. 9, 10. For, it is not to be imagined they were now silent at such an occasion. 3. They are set out in their worshipping, o, falling on the faces; which is to be Spiritually understood, seing Angels have no bodies, and cannot be properly said to fall on their faces. It is to signifie their acknowledgement of the exceeding great distance between God and them, the most holy creatures, and the reverence due from them to Him, as, Isa. 6 they are said to cover their faces with wings, because of the adorable holinesse of God, to which even they wanted a proportionablnesse; so here, they are said to fall on their faces, to shew the exceeding great distance that is between the Majesty of God and the most excellent creatures. 2. To acknowledge the greatnesse of the work they had in hand; to wit, the praising of God for the inlargement of the Church. 4. They are described in respect of their Song, which is set down, vers. 12 wherein we have three things connderable; or, which we are to consider in these three respects, 1. In respect of the matter, expressed in seven words, blessing, honour, glory, &c. like the matter of the Song, Chap. 5 all to one purpose. 2. Inrespect of its object. 3. In respect of its manner.
The first serveth to shew, 1. That words are wanting, and cannot be gotten, even by Angels in heaven, to expresse the Glory due to God; they are swallowed up with it, it goeth beyond their conception and expression; for, it over-reacheth all created expressions and apprehensions so far that it is no marvell it do so here. 2. To shew, that whatever is glorious, or a ground of thanksgiving, or the object of praise, or the subject of commendation, it is in Him, and in him alone, and to be attributed to him with all humility by the most glorious creatures; it is in him, and not in them, A consideration, 1. exceedingly upstirring, to praise and admire him. 2. To cry down in comparison all other things, as weak and empty. 3. Comfortable to Gods people, who have all these things in him alone. There is no ground of praise imaginable, nor any thing which might have laid, or may lay, any obligation on a creature to God, as having obtained a good turn, but that is in God, and may be expected from him. 4. To shew our duty both independence on him, and thanksgiving to him. 2. This Song is to be considered in respect, of the object of it: in which respect it differeth from the Song of the redeemed to God and the Lamb, yet they meet in One; for, it secludeth not the Lamb, but taketh Him in with the Father and Spirit, This being divine Worship, proper and peculiar to God, Christ in it is looked on as God; and God here is essentially to be considered. Whence we may gather, how to interpret their Song, Chap. 5 the one, no question, being of equal extent with the other. 3. This song is to be considered in respect of its manner, 1. That it is in generals, as most comprehensive; for, (Psal. 106:2.) Who can shew forth all his praise? His thoughts to us ward passe reckoning, Psal. 40:5, 2. That it beginneth and endeth with Amen, as consisting more in their affection and wish, than in their expression, beginning with a conviction that it overpowereth them, yet undertaking it, as Psal. 106 and going on, and no more satisfied at the close than when they began, but ending just so as alway beginning, and beginning so as never to end; An evidence of a good frame of these that praise; they are as ready to begin when they have done, as when they began, rather thinking their praise a consenting to praise, than actuall praising.
Observe here, 1. what a God this is whom we worship, whom all the Angels do thus worship and adore, and stand in such reverence of, that they cover their faces, Isa. 6. They want words and are swallowed up through the deep apprehension of the Majesty, Glory, Greatnesse, and Goodnesse of God: what a God must this be that they reverence, stand in aw of, and are so affected with the Glory that shineth in him? They do his will perfectly, and yet they fall upon their faces before him. What a dreadfull God is this? and what poor thoughts have we of him? Little knowledge of Him maketh us have so short and low conceptions of him; had we a glimpse of his Glory, fitting on his Throne of Majesty, it would dazell us; and if Angels thus exalt him, what should we do? Obs. 2. These that are nearest Him, and partake most of him, will presse most for exalting him, and will be most taken up with the Glory that is in him; it is not good to be satisfied with our own conceptions of God; Angels are not so.
Obs. 3. If things be well searched in God, there is nothing that can be a ground of praise, but it is in Him, and may be expected from him, blessing and glory, and wisdom, and thanksgiving, and honour, &c. Blessing, is all matter that may give occasion to blesse him for making us blessed; Glory, taketh in all glory, every thing that maketh God glorious, or us to account him glorious, and Glory it felt; and matter of thanksgiving, wisdom, honour, and the rest, are in him; nothing is meet as end, or meet as a mids to bring about that end, but it is in God, blessing being the end, there is wisdom, power, and might to bring about that end; they have then good ground of praise, that have God to be their God.
From the 13 vers. to the end, followeth a more particular enquiry concerning that number, which is followed with a more full description of them; and it hath three steps, or parts, 1. The Elders question to John, vers. 13 or, rather, two questions, What are these which are arayed in white robes? and whence came they? 2. Johns reply, vers. 14. I said unto him, Sir, thou knowest. 3. The Elders particular description to John of that blessed and happy company, 1. From whence they came. 2. What they are now. And 3. How they came at that happy condition. We need not stand here to dive who this Elder is: it suiteth with the scope and form of this prophesie, thus to expresse it by way of Dialogue, it being a question not of doubt or information to him who propounded it, but for incitation to him it was propounded unto, to enquire more in it, as a thing worthy to be known, and usefull for opening the rest of the prophesie. This is the scope of the Queree, to make John ask; yet considering that John here personats one that is a Believer, and that by Elders are understood (probably) members of the true Church, It is not impertinent to look on it as signifying the help and usefulnesse of one member of the body to another, it may be, of more abilities in many, things than themselves, as we shew before, Chap 5. It holdeth our, (in a word) four generals, 1. That when the people of God are dull, He wanteth not means to waken and rouze them up. 2. That God will make use of weak means and instruments sometimes to stir up these that are more strong. 3. John personating all to whom this prophesie should come, he would have him more particular in the enquiry after the knowledge of these things contained in it, which should stir us up to search, and not sleight what he revealeth yea, 4. it implyeth, that God will have many precious things revealed, we, in the mean time, neither understanding them, nor enquiring after them, till he stir us up.
Johns reply, is, vers. 14 modest and short, Sir, thou knowest: wherein, beside Johns reverend way of speaking, there is implied, 1. Johns ignorance, he denieth that he knew, only he saw them, he knew no further concerning this company. 2. A desire to be taught of him who knew what they were. It is a reverend humble insinuation of His expectation that he should tell and answer His own questions, which accordingly followeth, as if he said, Sir, thou canst answer thy question thy self, and I expect thou wilt do it; it is no shame to be ignorant of some things, especially in this prophesie, and to vent our ignorance, so as we may have our knowledge helped. John hath advantage by this, he hath a more full explication of what he knew not, holden out to him. It were good we walked in the sense of our ignorance, and made more use of the means of knowledge.
For the Elders answer, it hath three things in it, 1. What the former condition of the redeemed Church was, great tribulation, probably relating not to the common afflictions and tribulations that all that will live Godly must suffer, but these trials signified by the trumpets under Antichrist. 2. What their present estare was, exceeding prosperous, vers. 15 to the end. 3. How they past from the one to the other, it was by washing their garments and making them white in the Lambs bloud.
Obs. 1. That the first view or representation of things, is not enough for us; we can see, and hear, and understand little, till it be pressed on us. 2. God loveth that we be taught, and provideth means for instructing and upstirring of his own so far as he thinketh needfull. 3. If it came not of him, the best would lye in ignorance, and, it may be, not endeavour to know, partly, thinking it desperate and presumption to enquire into it, partly, negligent and not thinking it needfull, but curious, as many do, to enquire into these things, and so abstain from the search of this prophesie. The best have need of upstirring; and by these questions, not only John is stirred up for the time; but in him, all that might after read these prophesies, to enquire in them. 4, Johns answer is humble and reverend, 1. teaching us rather to acknowledge our ignorance that we may learn, than to hide it and continue ignorant. 2. That many may be and are ignorant in the matters of this prophesie. 3. That no occasion of learning would be omitted, nor no instrument or mean excepted against, but all made use of for learning. 5. Gods end in posing with hard questions, is, to help to know what we understand not. This question propounded to John, is neither to shame him, nor draw him in a snare, but to bring him to clearnesse in that he was dark in.
THat which we have now to speak of, is the Elders reply to John, wherein he insisteth in the description of that excellent company; so that the words, continue the description of the former innumerable multitude, in these three, 1. What was the condition they were brought from, or what had been their former condition, These are they which came out of great tribulation. 2. By what means they had come from, or had gotten victory over, or freedom from that great tribulation, by washing their robes, and making them white in the bloud of the Lamb. 3. From the 15 vers. and forward, he insisteth in describing what their present and happy estate and condition was.
For the first, vers. 14 they are said to have come out of great tribulation. Tribulation is spoken of, Act. 14:21 in generall, as the way to Heaven and Glory. But this being spoken of as a great tribulation, in an eminent degree, and that company somewhat singularly differenced from others, by this, that they are come out of it, it would appear, that by it is meaned the tribulation under Antichrists persecution, and by that company, these that are brought through after his begun fall, and Chap. 15 are said to have gotten the victory over him: for, that difficultie under Antichrist, is the main one after Heathenish persecution, and that to which this former sealing relateth, as is said.
For the second, the mean or their through-bearing to this happy estate, is mentioned also, vers. 14 not their own innocency, they needed washing; nor their own sufferings or works, these made them not white; but it was the bloud of the Lamb, by taking themselves alanerly to his satisfaction, they attained this righteousnesse, and were made partakers of this blessed estate, by which also they are said to prevail, Chap. 12. That red bloud can make bloudy souls white, it is of such an excellent vertue. These folks, when the rest of the World were worshipping idols, and all that professed Christianity were following a self righteousnesse, and absolution by pennance, indulgences, &c. fled to Jesus Christ for refuge, and they, by this righteousnesse and satisfaction alone, are made white, pardoned of sin, and brought to this happy condition, and not by any thing in themselves; though they keeped themselves free from the corruption of the time, yet this effect is not attributed to that, but to their washing, &c.
For the third, their present happy condition is enlarged in the last three Verses of the Chapter, and set down only as a consequent of their suffering, but flowing from their making use of the Lambs bloud as the cause thereof; Therefore, that is, not because they suffered such tribulation, but because they washed their robes, and made them white in Christs bloud.
Their happy condition is set out in these following circumstances, or steps, which shew what a happinesse they were brought unto, 1. In the place of enjoying their happinesse, before the Throne of God, and in His Temple, which is in His Church here began, by fellowship in His Ordinances, and in Heaven compleated, when they are presented before Gods Throne in Glory. 2. In their service and work, and the un-interruptednesse of it, they serve Him night and day, and have place among Angels that stand by, Zech. 3 freed from selfishnesse and a body of death; and not doing this service by fits, but constantly, alluding (probably) to the Priests, which in their courses were admitted night and day to be in the Temple, Psal. 134:1. This is a speciall part of their happinesse, that enimity now in them, against the service of God, being taken away, that their delight therein is not marred: and this is brought in, 1. to shew their priviledge, that they did need no Priest, not intervenient mean to help them. 2. To shew there was no intermission in their service, no whoring from God; but, as the Angels in Heaven, so do they the will of God chearfully and delightsomly. A third step of their happy condition, is in the end of vers. 15 and is set out by enjoying of Gods company, which is the object of that blessed condition, He that sitteth on the Throne shall dwell among them, that is, they shall not be at a distance with God, nor He at a distance with them; but he shall make himself familiarly known to them, and there will be no intermission of their sense and joy. They shall not have communion with God by starts, but He shall constantly and fully manifest Himself as dwelling in one house with them, and they in his company for ever. This word dwelling, is to sojourn in a tent, spoken of Christs being in the flesh, Job. 1:14 which may look to Gods making himself manifest in Ordinances, till this tenth be taken down; thus it agreeth to the Church-militant, where in no such interruption of Gods pretence shall be after that time, as had been before under Antichrist. The fourth step or part of their happy condition, is in vers. 16 wherein their happinesse is set out by their freedom from all crosses and natural defects and infirmities, and mens violence. There is neither hunger, nor thirst, nor scorching heat of the Sun, that is, no persecution, if figuratively taken, as Matth. 13 nor distemper of air, or weather, nor any thing hurtfull or noisome to the body, if properly taken. There was by the former phrase no sinfull defect, and now there is no sinlesse defect, which Christ was subject unto while He was here on earth, such as hunger or cold or weariness: there is nothing of that kind in Heaven, nothing to distemper their happiness or to impare, their blessednesse; not, the least blast that floweth from their naturall infirmity within, nor from without by annoiance of the weather, as it is here on earth. The firth is, a main step of their happinesse, and it is given as the great ground and reason of all the rest, and serveth to confirm it, vers. 17. For the Lamb which is in the midst of the Throne, shall lead them; it shall be so, and can be no otherwayes; for, the Lamb Jesus Christ Himself, who is God on the Throne, equal to the Father, his care over them will be such as will admit no want, but will furnish all good: and this is set out in these two, 1. He shall seed them; which comprehendeth all care over them and tendernesse to them in him; and also taketh in all provision needfull for their well-being in providing for them, and seatting them, and over-seeing them, to keep them from any hurt; as a shepherd doth his slock, Psal. 23. He shall take them in his speciall guiding, without interveening of Ordinances or Ministers. 2. It is set out in the excellent pastures he shall seed them in, not at puddles or streams, nor every fountain, but living fountains of waters, which dry not up, able to quench all thirst, and to cool from all heat: called living fountains, 1. In opposition to all earthly consolations, which are but as standing and dead puddles or cisterns, or streams at best; but there are at his right hand fulnesse of joy, and pleasures for evermore, Psal. 16 fountains and living fountains. 2. To shew the diversity and abundance of consolation that is to be had and will be gotten in the presence of God, and of the Lamb in heaven. And, 3. living fountains, to shew the inexhaustiblnesse of them; it is closed with a word to confirm the former, God shall wipe away all tears from their eyes, that is, God shall put an end to all their miserie, and there shall be neither sigh nor tear there, nor cause of tears, though they have never been in their life without tears on their cheeks; yet no sooner shall they enter in that blessed place, but Gods presence, and a glimpse of His favour shall so wipe them away, that none of them shall ever stick there any more, nor be seen there again. There are none among that happy company, that either actually weep, or shall have cause or occasion of weeping or sorrow for ever.
There are some of these excellent expressions applied by Isaiah to the Church, after its captivity, as may be seen, Isa. 49:10, &c. and 25:8 and 35:10 and 51:11, &c. whereby it may not be inconsistent, with the scope, to look upon this description as pointing at the begun victory of these Saints here, but perfected in Heaven, as we shew you at the entry on this part of the Chapter; however, more literally, it agreeth to heaven: and therefore we shall draw our Observations most from that consideration of them, and only apply them to the Churches happy estate here, 1. As begun. 2. As comparative with former straits. 3. Because in itself excellent and eminent by these priviledges it enjoyed. Hence,
Observe 1. Gods people in difficult times, would be acquainting themselves with, and confirming themselves in the Faith of the happy estate of glory; for this end, it is so studiously proposed, much pains is taken to reveal and hold it forth: and the Lord stirreith up John, and in him other Believers, to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end, 1. To prevent their fainting, in as far as heaven maketh an end of all their difficulties. 2. To make them submissive, because that time is coming. 3. To make their life lively and comfortable by the knowledge and faith of it, and the frequent meditation on it. This maketh a chearfull, comfortable and submissive way of living under crossses and difficulties; this maketh Believers long for heaven, and to comfort themselves in their abiding empty handed for the time. 2. These are they that come out of great tribulation. Then tribulations, and great tribulations are the way to glory to them whom God loveth most: Jesus Christ himself drank of the brook by the way, Psal. 110:7 and was made low before he was exalted, and his Members follow the Head in a conformity of suffering, Rom. 8:28, Acts 14:22. Suffering could not look so grim & terrible-like, if what were on the back of it were well looked to. Let none think the worse of Glory, or that the happinesse of Gods people is of lesse worth, because tribulations are in the way to it; neither let any prize an easie life in this world with Gods curse, this is far better with all the tribulations that accompany it. 3. They have washen their garments in the bloud of the Lamb, who came through tribulation. Observe, These that are most righteous, whether in active obedience, in keeping the Law and Commandments, or, in passive obedience, in yeelding their bodies to be burnt, they have need of Christs satisfaction, to make them white: These worthies keeped themselves free of the pollutions of the time, and shuned no suffering: and yet upon this account they appear not before God. Holinesse is good, but in our seeking to, appear before God, we are to seek to be found in Christ, Phil. 3:9. Or, take the Doctrine thus, No merit of ours can bring through neither temporal nor spiritual judgments. These were free of common guiltinesse, and shunned not, but endured all tribulations; yet, none of these are grounds of their through-bearing, but the washing of their garments in Christs bloud. 4. as the greatest tribulations have an outgate; and the greater the tribulation be, the greater and more glorious is the outgate; and the greater the fight be, the victory is the more remarkable, Therefore are all these singularily pointed at here. So the bloud of Christ is the best and only outgate from tribulations; fleeing to Christ for refuge, is the only best way to escape all tribulations temporall or spirituall: for, we suppose, this coming cut of tribulation, looketh to temporall affliction as well as delivery from eternall wrath. And indeed if the misknowing of Jesus Christ by a people that here the Gospel, be the great cause of their temporall ruine, trouble and overthrow. Luke 19:42, 43. O that thou had known in this thy day, the things that belong to thy peace! but now they are hid from thine eyes. Therefore the dayes shall come upon thee, that thine enemies shall cast a trench about thee; If the neglecting of Him, hasten judgement on the ungodly world, Then fleeing to Him, must be the best way to shun judgment, to take away the controversie, and to get an outgate from tribulation when they are lying on. And there is nothing that, we would more take notice of in this time; there are none but they would know how to be rid of the trial and trouble that is lying on, That is the best way that can be taken. Jesus Christ taketh away the controversie, and maketh the sufferers whit; we are conquerours; yea more than conquerours through Christ who loved us, Rom. 8:35. 1. He strengtheneth to stand and fight. 2. He hideth sin and removeth guilt, which is the rise of the controversie, 3. He giveth peace and a settled outgate; and outgates from tribulations any other way, whether by outward means, as armies, friendship, &c. or inward, as in our own holinesse or satisfactions, are but the passing from one snare to another that is worse, and from one plague to a greater curse: and folks can never be said to come out of tribulation, while they lye under the wrath and curse of God. Micah. 5:4 only this man shall be the peace, when the Assyrian shall come into our land. 5. From the happy condition of Christs followers, Observe, That it is an excellent and unspeakable happinesse, an excellent condition, delightsome and lovely, that Believers are to look for in heaven, when the tribulation shall be over: it is not only an outgate, but an excellent outgate. We cannot speak of it to you, only, (beside what was said of it, vers. 9, 10) take a short view of what is said of it here, 1. For its place, it is here before the Throne of God, beholding Him, to have a place among them that stood by in Gods Temple: this is the first step of their happinesse. 2. Their decoring, is, white robes and palms in their hands, as so many conquerours and triumphers. 3. Their company, God and Christ, Angels & Saints, merned by the Elders. 4. Their work, is, to sing and praise chearfully. Again here further, it is set out in these properties, 1. It is a sinlesse happinesse; no back-drawing from God will be there, but a doing of his will with delight, and without interruption or wearinesse night and day, that is, continually; for, there is no night there: it is a part of their glory and the first step of it, to be quit of sin; there they will not be put to pray, Let thy will be done on earth as it is in heaven, but there will be an actuall doing of it so. 2. That day is coming when there will become crying out under a body of death; the body of death will not then rebell, there will not be one law against another, not an inward man or mind and flesh, but perfect holinesse, without a sinfull defect; no reluctancie, no sin nor misery. 3. To do this in His Temple, is, to signifie their dignity and eminency, and the dignity and eminency of their service; they need no Priest now to go in to the most Holy: all are there admitted thus to minister. 4. The great object of their eternal blessedness, is, God; they enjoy Him fully, familiarly, and constantly, which is meaned by His dwelling with them: they are ever in his company, God and they in one house, and upon one Throne, and to have common society with Him. It is wonderfull, and the height of all. 5. there is no sinlesse defect there, nor any crosse either of infirmity or heat of persecution, no violence nor cry in these streets, no complaint of plundering or oppression, no sequestration, no quarterings there, no poverty, not a poor person among all that company, entry into heaven putteth a close to all these, none of them are admitted to follow a Believer further than the ports of the City; It most then certainly be good to be there. The Lamb His weet companie, and the enjoyment of Him, compleateth all: we hold both Grace and Glory of Him, we have a speciall relation to Him, He is in our own nature there, God-man in one Person, the greatest glimpse of the God-head will probably be attained in Him, & all tears will be wiped way: whatever may comfort a Believer, will be given: and what disquiets a Believer, will be removed. There are three things that disquiet a Believer, that will not be in heaven. 1. Sinning and interrupting of Gods serive, and neither sin not tentation will be there, no devils not corrupt nature, flesh and bloud enter not there, 2. The interruption or the sense of Gods favour, which is now but at starts, as He is pleased to let it out; but no interruption of favour there; as they serve Him day and night, so He dwelleth among them, the communion is constant. And, by the way, Obs. That an uninterrupted serving of God, and an uninterrupted communion with God & enjoying of Him go together. 3. Outward persecutions and wants, pinches and straits, none of these do follow the Saints into heaven; and, in opposition to all these, they enjoy God in a most excellent way, and the companie of the Lamb, and are feasted by living fountains of water; and if any thing be more delectable than another, they have it, and that in abundance, freshly flowing for ever.
Use. 1. Long in a holy and warrantable way to share and have experience of this happy condition, and labour to entertain clearnesse of right and interest in it. 2. Back your longings with endeavours to be at it. It is to be feared that many of us, when we shall yeeld our breath and soul, will find that we have looked on Heaven as a story. 3. Mortifie your members which are upon the earth: what are all Idols when they are laid in the ballance for-against this happinesse, in its highest degree with its soul-sweetning circumstances? What happinesse so desirable as this? or, to be compared with the enjoying of God, wherein there is perfect holinesse without sin, and compleat happinesse without stop or interruption? 4. Be comforting your selves from, and confirming your selves in the hope of this happinesse, all ye who are fled to Christ for refuge: suppose ye be under tribulation now, there is a time coming when ye will get out of it: and though a body of death trouble you, and wants, oppression, poverty, hunger, nakednesse; &c. keep you at under; yet, when ye come to Heaven, ye shall be troubled with none of these things; none are poor, but all are rich there; none are naked, but all are cloathed with white robes; none are hungry, but all feasted and well fed: and suppose ye have a heartlesse time here, yet then there is no fear, no sin, nor sorrow, nor cause, nor occasion of it.
The result of all this, is, to commend to you these two directions, 1. Seing all this happinesse cometh through washing in the Lambs bloud, Think much of Believing, make that knot sure, it is that upon which Heaven hangeth; loose that knot, and Heaven will fall by from you. This carnall security that is among the most part of you is not believing; search and try your condition make sure your calling and election, and seek to know that it is sure and out of question. 2. Seing heaven is such a happy life, and there is a resemblance of it here, aime at the beginning of it: &c we will find something of it in these words, as they relate to the Church-militant, 1. By serving God, and by holinesse, ceasing from sin. They that serve God most uninterruptedly, are likest Heaven; count it your happinesse to be worshipping and serving God without intermission. The more spirituall, constant and immediate our service is, the more it is like Heaven; thus we enter in Gods rest, Heb. 4:10. When we cease from our own works and do His. 2. To be enjonying Gods company, though not in that immediate way as in Heaven, yet by Faith in Him, and by His Spirit in us, and by the having our conversation lift up to him, Col. 3:1, 2. This is the earnest and first fruits of Glory, much nearnesse and communion with God maketh us like Heaven: the likest thing to it in the world, is to dwell in Him and with Him. 3. To be in Christs Flock under His care and tutory, fed by Him, and led by Him, and seeding on him, and yeelding our selves up to Him. 4. A contentednesse with our present condition and lot in the world, as He is pleased to carve it out to us, to learn in every estate to be content, Philip. 4 in the enjoying of God and Christs care of us. 5. Wainednesse of affection from carnall and wordly delights, not engageing in, nor thristing after these. Paul opposeth a heavenly conversation to this, Phil. 3:19, 20. In a word; study to reach a further length in holinesse, and endeavour after a more full communion with God, and in all other things give him His will. There might be some more fore-taste of happinesse had in these things. Lord make us serious in seeking after them.
